فصلنامه مطالعات تفسیری
پیاپی 49 (بهار 1401)

There are two initial and penal types of Divine leading and misleading; Neither of these two types is in conflict with human free will; Because either it may not be related to God or, if it may, it is in such a manner that is in full agreement with human authority. But the primary guidance, which means showing the way to perfection and happiness to man, and the penal guidance, which is the result of man's voluntary use of the means of God's primary guidance, and the penal misleading, which is the result of man's own arbitrary intention and decision, nonetheless, relating these three types to God would not be against human free will. The primary misleading, however, may not be attributed to God. The importance of the issue of divine leading and misleading lies in the fact that by which the well-known doubt of determinism in the field may be answered. Because the appearance of divine misleading and leading is that man has no choice but to go astray and God forces people to the right or wrong path. This research proves that man's guidance and misguidance are at his own free will.

The connection of the content of the verse "She verily desired him, and he would have desired her if it had not been that he saw the argument of his Lord" to the infallibility of the Prophet Yusuf (as) has increased the attention of the commentators of the two sects to its content. The present article, which is written in a descriptive-analytical manner, seeks to identify the approach of the commentators of the commentaries:            Al-Manar, Al-Mizan and Tasnim on what desired by Yusuf (as) and Zulaikha. By the study it has been concluded that the three commentators, while agreeing in denying the view of the deniers of the infallibility of Prophet Yusuf (as) and criticizing their narrative documents, disagree in determining what desired by this prophet and Zulaikha; in such a way that the author of al-Manar emphasizes on deference in their subject of desire; while the others have emphasized on the unity their subject of desire. That is, they willfully insisted; with the difference that Zulaikha was also diligent in achieving it, but in the end she failed, but the Prophet Yusuf (as), in order to have the proof of the Lord, not only did not try to implement it, but also was far from intending it.

The Quranic sentence "There is no compulsion in religion" has been interpreted differently by commentators in different periods. Some has taken it as the permission for freedom of belief from the verse and some has considered it in conflict with the verses of fighting and apostasy. The distinction and diversity of the commentators' understanding of the verses of the Qur'an is related to the mental presuppositions of the commentator from one hand and from the other hand to the historical factors and the intellectual and philosophical atmosphere of each period; as wiewed today due to the modern philosophy that human freedom in accepting religion has been known to be people`s undeniable right. This article has tried to re-interpret the above Qur'anic sentence in the framework of the theory of coherence and continuity of the Qur'an. Based on the theory of coherence, the interpretation of the verses should be based on the general spirit of the Qur'an and in relation to all the main elements and concepts of the text of the Holy Qur'an. This study has shown that the mentioned sentenc confirms the right to freedom of belief and choice of religion for human beings and the rulings related to fighting and jihad in the framework of the theory of Qur'anic coherence should not be considered contrary to this Qur'anic doctrine. According to some commentators, it is related to special historical-social conditions.

The human conditions was very different before and after breathing the soul and the teaching the names; This caused the devil not to prostrate and to disobey the divine command. The present study, by descriptive-analytical method and by comparing the verses of Surahs: Al-Alaq, Al-Baqarah and Al-Rahman and considering the relationship between the mentioned verses, came to the conclusion that there is a close relationship between the verses in teaching man to develope from a common man or rational animal to the Qur'anic man or the perfect man. As mentioned Surah Al-Alaq, God has taught man some unknown things; In Surah Al-Baqarah, this man is introduced as the Caliph of God on the earth, who become fallen prostrated by angels under the teaching of the names. The man prstrated by the angels becomes a perfect man by teaching the names; The perfect human being, who before education was only a common man or rational animal, but after education becomes a theologian and a Qur'anic human being.

Doubts related to the interpretation of offering delayed prayers not said at proper time, trials, greed and miserliness in the government about the Prophet Sulayman (as) in the interpretation of verses 31 to 35 of Surahs Sad and the commentary narrative related to them, with regard to general and particular priciples respectively of all prophets and specially of Suleiman (as) such as: infallibility, prophethood and wisdom can be answered by the method of collecting librarin data and the analytical-descriptive method. On the other hand, genealogy as the origin of doubts and paleontology as the historical study of a knowledge or issue with a discontinuous view of the linear flow of history and emphasis on the social and sociological view, indicate that the pursuit of the origin of these doubts due to characteristics such as strong tendency to earthly world and giving originality to the feeling and experience and its reflection in the tendency to idolatry, the existence of deviant currents of religious beliefs and also the political motivation resulting from the conflicts after the Prophet Sulayman (as) reach the Jews. The reasons for the continuation of the doubts mentioned in the interpretive narrations in terms of paleontology, the existence of secret Jews in the beginning of Islam, the desire of the ruling power after the Prophet (s) to introduce new Muslim scholars as the source of knowledge of Islam.

The heart is a part of the body that has a physical connection with the human soul and is a tool in the service of the soul to communicate with the incorporeal mind, which in the human body is done by the brain. The result of this connection either appears in human perception and cognition or as a stimulus for the action to be performed by the soul. In the first case, it causes cognition either through sensory means or is known without sensory means; But the stimulation of the intellect is also done by the rule of theoretical intellect. The present article uses a descriptive-analytical method and based librarian sources to study the verse 46 of Surah Al-Hajj: »Have they not travelled in the land, and have they heart wherewith to feel« and explain the interaction of human mind and heart in the development. One of the findings of the research is as follows: given strengthening the connection with internal and external factors, the rule of reason over the heart would increase. This movement takes place from the innate intellect that God Almighty has given to man by creating the heart, and in this case, there is no conflict between the intellect and the heart, and, in this way, the flourishing of the human soul takes place correctly.

The most famous works of those of far past time in the field of mutashabihat are the book Mutashabihat ul-Quran" by Abd al-Jabbar and " Mutashabihat ul-Quran wa Mukhtalafuh" by Ibn Shahr Ashub Mazandarani. Their definitions of muhkam and mutashabih are common and based on the need to understand the purpose of mutashaih verses, with the help of other arguments and reference to muhkamat. In the interpretive foundations of Mu'tazilite theologian Abd al-Jabbar, reason is counted as being prior to narration, but in Ibn Shahr Ashub's view, reason and narration are complementary. They, both, have considered "nazar" in the verses 22 and 23 of Qiyamat, to mean waiting. Of course, Abd al-Jabbar in the verse 5 of Taha has taken "istiwa" to mean domination and authority; Ibn Shahr Ashub, howewver, referring to a narration from Imam Sadeq (a), has taken it as meaning the same relationship with everything. Therefore, Abd al-Jabbar often focused on reason and disregarded the narrations, but Ibn Shahr Ashub, using the theological discourse of the Ahl al-Bayt (a), interpreted the verses of God's predicative attributes.

The present paper, using a descriptive-analytical method, is an attempt to evaluate the characteristics of the Imamate of Jesus (a). In this research, the characteristic of Divinity is inferred from the syntagmatic of the words istifa, ijtiba and mulki azim from the verses of the Qur'an about his Imamate, and the component of guiding to the divine command is clearly based on the verses of the Qur'an; Because according to verse 113 Saffat, which divides the descendants of Abraham into the well-dowers and wrongdoers, and regarding the verse 124 of Baqarah, it can be seen that the covenant of Imamate has reached the well-doers sons of that Imam, including Jesus (a); Because given the covenant not reaching well-doers, the division mentioned would be in vain. In addition, regarding paying attention to the affairs in detail accompanied with his paitience and certainty in his time and  his office as the just judgment in the age of duhur, the ground to prove the components of his Imamate will be ready.

There is a visible and invisible element in all creatures. There are also realities in human beings, some of which are visible and most of which are invisible. The preference of the invisible is not limitted only to quantities but includes qualitaties also. This division is inspired by the verses 38 and 39 of Haqqah: Most commentators of the Holy Qur'an believe that the external instances of these two verses include the entire universe, the main axis of which is man. This fundamental and inferential research, having surveying the verses of the Quran and selecting 470 Quranic words of the field, follows, at least, four purposes; Compatibility of science and the Qur'an, man's attention to the invisible, paving the way for the acceptance of transcendental truths and the unseens, strengthening monotheistic thinking and belief in the hereafter.

On compatibility or incompatibility of the Qur'an with evolutionism, numerous studies are found. They, however, lack methodological properties, comprehensiveness with regard to the related verses as well as the accuracy This study focuses on the verses of the origin and stages of human creation with a comprehensive look at all related verses and its classification. After extracting the stages of creation and inferring the logical gudgment of these stages from the verses, the current readings of these stages have become clear by analyzing and evaluating the content and regarding the context of Quranic verses. It is a triple reading. Also, the lack attention of researchers to the dual style of the Holy Quran in describing world events, which sometimes has a real expression from a natural-moral point of view and sometimes is accompanied by a symbolic expression from a divine point of view, has led to the reading of extraordinary creation of man. Finally, the analysis of the context of Surah Sajdah, which is a combination of both perspectives, shows that only the reading of the genesis of the evolutionary type is possible, and the reading of the genesis of the extraordinary creation is not compatible with the logical order mentioned in this context.

From the point of view of the Holy Quran, monotheism as the most basic pillar of faith has different aspects of which the most important one is monotheism in recourse. Tawhid in help-asking along with Tawhid in worship is one of the important topics in the field of Qur'anic research on which various verses have been revealed and studied by commentators. In this article, after giving a terminology of monotheism in help-asking, the reasons from the Qur'an and hadith have been studied, and then since human moral and educational transformation as the goal of the revelation of the Holy Qur'an, of prophecy of the Holy Prophet (s) and of imamate of infallible Imams (s), has explained the educational and moral effect of monotheism in help-seeking along with monotheism in worship. The purpose of this article is to introduce monotheism in its use and educational effects as one of the most central educational methods of the Qur'an. This article, with a descriptive-analytical approach, introduces the educational effects of Tawhid in the use of verse by considering the interpretation of the verse: "Tee (alone) we worship, Tee alone we ask for help" and considering the commonalities of fariqain views regarding the interpretation of the verse.

The reasoning verses and argument against the claimants of Divine sonship and Trinitarian monotheism face an epistemological challenge in the eyes of critics of Islam. For them, the excitement-bearing state of the saints` belief in the trinity is of such a high value that is beyond the teachings of the holy Quran. Norman Geisler, the author of Answering Islam has accused the Qur'an of misunderstanding, citing some verses denying the divine nature and trinity. Some commentators and translators have also agreed with him, regardless of any real verbal meeting and the lexical delicacy. Yousef Ali and Radoul are among the translators and Fakhr Razi is among the commentators. In this article, Geisler's view has been analyzed and his view has been criticized by lexical, interpretive, Quranic evidences and also by the sources cited, it has been shown that the accusation of misunderstanding of the Holy Quran regarding divine divinity and Trinitarian monotheism may not be taken as true.