دانشنامه علوم قرآن و حدیث
پیاپی 9 (بهار و تابستان 1397)

The separatists’ claim is that the interpretation of the Qur’an belongs to God Almighty in whatever sense it is, and even the Prophet (P.B.U.H.) and Ahl Al-Bayt (A.S.), wouldn’t have understood the deep meaning of Qu’ran. Consistent in science is the title is given to those who have no difference in their knowledge; and they are Ahl Al-Bayt: This is because they have obtained their knowledge from God Almighty. By presenting the literal meaning of the word “interpretation” and its uses in Qur’anic verses and infallible narratives: We will clearly and conclusively prove that philosophical and mystical interpretations as well as intellectual interpretations of Qur’anic verses and religious texts not only from the infallible ones have been forbidden, but it is void in any jurist’s mind and is in no way attributable to religious knowledge

The two-way relationship between the Qur’an and the Ahl Al-Bayt indicates that the most aware of the facts of revelation are the Ahl Al-Bayt (A.S.). In the meantime, on the one hand, a huge amount of interpretative narrations is attributed to Sadegh al-Muhammad (A.S.); and on the other hand, some of these traditions are dedicated to the Qur’an in the manner of the Qur’an, Therefore, understanding the different interpretative methods of this grand Imam and deep study and analysis of his interpretive traditions are essential steps that are necessary for a reliable interpretation for the commentators’ interpretation. The purpose of this study is to investigate the types of Qur’anic interpretation of the Qur’an in the traditions of Imam Sadiq (A.S.). The present paper is a descriptive-analytic method with a Quranic-narrative approach in which information is collected in a library and software approach. The findings of this study show that the Qur’anic interpretation of the Qur’an is in some cases favored by Imam Sadiq (A.S.), with the link between the Qur’an and the Etrat (Prophet Muhammad’s family) as two noble legacies of Prophet Muhammad (P.B.U.H.). are the most reliable ways to understand and interpret the divine verses. The result is that the types of interpretation of the Qur’an to the Qur’an can be examined in the words of Imam Sadiq (A.S.), in terms of general allocation, absolute supplication, firm reference to similarity, and so on.

“Appealing” to God’s friends (Avlia-allah) is Shrek (ascribing partner to Allah)! Why do you go to the Imams pilgrimage? These are some questions every day are being asked from Shi’a. But by whom? Why? Such suspicions have been raised by the enemies of religion and by the use of ignorant religionists such as Wahhabism and the intent to eradicate pure Islam. Their suspicion is based on two things: 1) It is wrong to put someone in the middle between yourself and God. 2) If it is possible to appeal to the living person, it is not possible to appeal to the dead. Replying to the first question: The Qur’an itself commands the use of a means to draw near to the Almighty God. It is used the word “means” generally and mentioned examples of prophets and their followers who used the appeal. Like the descendants of Prophet Jacob who made the Father forgive their sins. Replying to the second question: The friends of God are not dead, because the Qur’an states that martyrs are alive; and appealing to the God’s friends is appealing to the living people, not dead. The appealing is elixir, making the world and the hereafter of humans in the most perfect way. The appealing is worthless, and therefore has been attacked by enemies and opponents. And yet, if something was not worthwhile or influential, it would not have received the attention of both friends and foes.

The present study, which will attract the attention of dear readers, examines one of the most influential Qur’anic verses that is directly related to the performance of some of the Prophet’s wives (P.B.U. The 30th verse of the Surah Al-Ahzab reveals the ugly sin and flagrant indecency that some of the Prophet’s wives committed or would commit at the time of Prophet Muhammad. The commentators’ different point of views about this verse will be discussed; and the authors want to reveal what is the reality of this “flagrant indecency”? The significance of the argument becomes more apparent where, according to the logic of the verse, committing this sin will carry a double chastisement in the presence of God.

One way to understand the comprehensiveness of the Qur’an is the eternality of its commands over time. On the other hand, the universal inclusiveness of the Qur’anic audience reveals another dimension of its comprehensiveness. Studying the verses of the Qur’an in terms of its teachings about the human needs and the inclusiveness of its audience is a clear reason for the comprehensiveness of the Qur’an that has always been considered by the Qur’anic thinkers. In the same vein, the first verse of Surah Al-Furqan was studied, and by gathering information in a descriptive-analytical way, it was concluded that in this verse, the Qur’an’s comprehensiveness in terms of the eternality of the teachings and the universality of the audience, is vivid. First, because the attribution of the Prophet’s warning to the “all creatures” has got universal and temporal comprehensiveness; considering him as the last of the prophets and consequently the everlasting of his teachings has been announced. Secondly, according the range of audiences warned in the face of semantic scope of the word “all creatures”, the universality of this warning in terms of the multiplicity of audience, and the breadth of the warning teachings for the realization of a prosperous all-embracing life, emerges

Sayyid Abolfazl Borghiee is a Shiite Iranian cleric who was born in 1287 SH and died in 1372 SH. Borghiee had certain reformist ideas. He has distanced himself from certain Shiite beliefs and refutes some traditions. Borghiee has published some of his books in Saudi Arabia. Some consider him to be one of the most radical people in the Shiite Qur’anic movement. His scientific life consists of two distinct parts. In the first part, he, like other Shiite scholars, defends theological issues, but in the second part he has criticized issues such as the establishment of the Imam, exclusiveness of Imamate, infallibility, intercession, etc. with a focus on Wahhabism. Such arguments, which have been proven in some of his books, have been rejected and invalidated in other works. The present article examines his contrasting approaches to these issues