نشریه تفسیر پژوهی
پیاپی 16 (پاییز و زمستان 1400)

The principle of monotheism and a rigid belief in it, and on the other hand, belief in the resurrection, is a necessary condition and bedrock of human afterlife and worldly happiness, and of course, acting based on these two pillars also guarantees this happiness. In this article, belief in the resurrection and its deterrent role in human spiritual health is examined as the main question, and the important point in this regard is the position of the resurrection in more than a third of the verses of the Qur'an, that God constantly tells the disbelievers and even believers about its consequences. The deterrent role of belief in the resurrection in the healthy life of man in the world and his not fearing of death, not harassment and not betrayal or oppression toward people, not committing sin for fear of the afterlife and avoiding the wrath of God, not being deceived by the splendor of the world are among the effects of belief in the hereafter, and therefore, if a person's physical health depends on matters such as proper nutrition, adequate sleep, etc., his spiritual health also depends on man's spiritual connection with God. In fact, it is comfort for the body and peace for the soul, and this will not be possible, except for with a relationship with God, which saves man from anxiety, worry and apprehension, and brings him spiritual security, and in the meantime, belief in the resurrection is fundamental to the salvation of man and his spiritual health.

In the stories of the prophets, there are points that raise doubts and apparently there are various and unreasonable interpretations of them that are contrary to the infallibility of those nobles (prophets). Certainly, the holy personalities of the infallibles, whether the prophets or the Imams, is free from many slanders and insults that have been attributed to them during the periods. Ibrahim is 'Uli al-'Azm (Those of the Perseverance and Strong Will) prophet and has the position of Imamate; however, the Holy Quran, in the phrase " إنی‏ سقیم;I am indeed sick (at heart)" (Saffat / 89), has spoken about the Prophet's dealings with the Nimrodians in such a way that at first glance, the suspicion of his lying comes to mind, and this has led to some untrue interpretations. The present research has been written with the aim of examining the above verse and achieving the correct interpretation in a descriptive analytical method and has come to the conclusion that: a) The accusation of lying of the Prophet Ibrahim is based on a narration from Abu Hurayrah which is rejected for two reasons: first, infallibility is a requirement for prophethood, so it contradicts lying. Secondly, Abu Hurayrah is a single narrator and most of the scholars of the Rijal (biographical evaluation) have criticized his trustworthiness fundamentally. b) If we take Saqim(سقیم) as a physical disease, Prophet Ibrahim was really sick. This view is closer to reality than the rest; because it does not contradict the appearance of the verse. If we take this word to mean distress, which used to exist in the literature of the past, it is also correct. The final result is that this answer was neither a lie nor even a Half-truth (Toriah); neither he has announced his current nor future illness; rather, this response was an expression of his spiritual condition from their disbelief.

Destinysm is one of the discussions that have always attracted men. It discusses such issues like whether human being has authority in his affairs or external factors are affecting his acts. There has always been a vulgar imagination that there are ulterior transcendental factors affecting human being during his lifetime and guide him. According to this vulgar belief, man has no authority over himself. Quran denies this belief and asks man to choose his own social and individual life based on the authority that God has given him. Recently, a writer with a pseudonym "Dr.Soha" addressed the Doubt of Destinysm in his book entitled "Critique of Quran". Soha accused Quran of Destinysm based on verse 26 of Surah Al-Imran. This article which is accomplished by descriptive and analytic method based on library method, and besides responding to this doubt, shows that this doubt suffers some basic and fundamental problems and the conceptions of Soha from Quranic verses were false.

Explaining the meanings of the words of Quran to understand the serious purpose of God in the verses of Quran, is common among Muslims in a way that vocabulary analysis can be considered an integral part of the Quranic interpretations. Martyr Motahhari is among those who in parts of his oral and written works in accordance with his audience, has studied some of the words of Quran and has organized them as an introduction to interpretative topics. The present article tries to study the ways of explaining the Quranic words in the collection of Martyr Motahhari's works to analyze his methods in explaining the words. The findings show that among the most important methods of explaining the words of the Quran in the works of martyr Motahhari include: paying attention to the root and derivation of the word, considering the rules of Arabic literature, examining some expressions of pre-Islamic Arabic, looking at synonyms, considering verses, using narratives and analyzing the evolution of the meaning of the word in modern idiomatic meanings. Using various sources, Professor Motahhari has not used a same method to explain the meaning of words, and in each word, he has chosen one or more methods, and in some cases has challenged the opinions of scholars.

Respecting the status of women and ordering marriage, Islam considers procreation and childbearing to be one of the most important functions of the family and considers women as the foundation of the family and the irreplaceable way to achieve this goal, while feminists doubt on the vital role of women giving birth. It has a challenging perspective, and this has become an important pretext for declining fertility and decreasing population rates, which threatens human societies as a serious challenge with many consequences. The present research, from the perspective of interpreting Quranic verses and the narrations of Ahl al-Bayt (as), examines and criticizes feminists' beliefs about the childbearing of women. The results indicate that feminists' argument, such as concealing a maternal instinct, the belief that childbearing causes oppression to continue on women, priority of employment over having children, etc. are incompatible with the teachings of Islam, and strategies like homosexuality, the use of new reproductive technologies such as the purchase of sperm, etc. are dead ends that turn one kind of oppression into another. Women are healthy when they develop their innate desire and true identity, so Muslim women who are influenced by feminist ideas, have distanced themselves from their precious position by taking the intellectual gesture.

Scholars have named part of the hadith heritage of the two sects as hadith collections. One of the issues that can be raised about the hadith collections of the two sects is the way these books deal with interpretive hadiths. No independent research has been written in this field. By studying the chapters and subjects of these books, the method of dealing with interpretive hadiths is determined. The results of this study – which is done by a study in the chapters of hadith collections by descriptive-analytical method - show that as they are systematized according to the chapters of jurisprudence, they have not dedicated any independent chapter on interpretive hadiths and interpretive hadiths are scattered in various chapters. The authors of later hadith collections have also compiled their hadith books following them according to the same chapters. In Sunni hadith collections, although a chapter has been dedicated to the title of "Chapter of Interpretation", but in other chapters too, interpretive hadiths are more or less observed. A need to collecting interpretive hadiths in both sects is being felt.

The status of the pious is a fuzzy concept and includes a broad spectrum and different people. The highest rank of it was something that prophets wished to attain. The current study aims to explain the status of the pious and to make it clear what group the Prophet Joseph had requested to join. One of the hypotheses proposed in this regard says what the infallibles meant was other prophets, the pious of apocalypse, and a good fate and destiny in the hereafter. The current study was conducted by collecting different viewpoints and statements, making investigations, analyses, and critiques, and considering the Quranic and narrated evidences and presumptions by implementing the library research methodology. The findings showed that Joseph’s prayer reflected his intention to join the infallible, and this theory is compatible with other theories.

The views and opinions of the early interpreters on the interpretation of the Holy Quran, due to their proximity to the age of the Prophet, have always been of interest to later commentators. In the meantime, many valuable interpretive works have been destroyed due to ideological-theological conflicts that the Islamic world has gone through, and only parts of them, among other works, have survived and are available. One of these works is related to Abu-Bakr-Asam (225 AH) the third century AH Mu'tazilite, who, although he had a commentary on the Quran, its written and independent collection is not available. However, the interpretive views of this Mu'tazilite interpreter, in some interpretive books, such as Mafatih-al-Ghayb, Tebyan, and Majma-'al-Bayan have been quoted and reported sporadically. Knowledge of this interpretation is necessary because it represents the basis of the Mu'tazilite thought and the evolution of the interpretation of the Holy Quran; therefore, this article intends to explain his interpretive method by using the descriptive-analytical method, by examining the surviving works of Abu-Bakr-Asam's commentary. Abu-Bakr-Asam has given the greatest value to thinking and rationality in his interpretation. In his interpretation, he has also used polemical methods, paying attention to Arabic literature, the context of verses, the causes of revelation, and jurisprudential interpretation.

In the field of linguistics, the presence or absence of synonyms in Arabic words is one of the most controversial issues among lexicographers. Consequently, the presence or absence of synonymy in the Holy Quran is one of the differences among Qur'anic scholars. Meanwhile, the history of the interpretation of the Holy Quran shows that some commentators, such as Tabresi, Zamakhshari and others, agree with the idea of synonymy in the Quran. On the other hand, others, such as Suyuti and the late Master Ma’refat and others, believe otherwise. In this article, while explaining the arguments of each of the proponents and opponents of synonymy, the challenges arising from the acceptance of synonymy in the Quran have also been explored.The result of this research, with critical-analytical method and in-text method, is focused on the fact that, first, it is impossible to accept synonym in the Holy Quran based on the strong arguments of the opponents of synonymy. Secondly, the idea of synonymy in the Quran has many negative consequences, such as the rule of superficial and simple thoughts in understanding the meanings of the verses, belief in redundancy in the Quranic words, the distortion of the Quranic miracle in its various dimensions, etc. which are not accepted by any researcher in the field of Quran.

Analyzing the backgrounds of a commentator is the first step in examining his method of interpretation. One of the esoteric backgrounds is the minimalist or maximalist view of the interpreter in various issues. The main theme of this article is to study the areas of minimalism and maximalism that are effective in the interpretive method of the commentators of the Holy Quran. Since Quran is a text with a religious content, the contexts of minimalism and maximalism discussed in this article also look at these two characteristics - being a text and having a religious content - and do not address other issues. Therefore, in this article, religion, Sharia, text (Nosus) and exegesis as four important fields in the minimalism or maximalism of commentators has been studied with a descriptive-analytical approach and its effect on the type of understanding and interpretation of verses has been analyzed. In addition, the ways to prove that the interpreter is minimalist or maximalist are explained in each of the fields.

From the point of view of the Holy Quran, the divine religions before Islam have been distorted. No religion, not even Islam, is safe from the bite of distortion, at least in some of its dimensions, and the quantity of different branches in every single religion, as well as Islam, indicate this. This research entitled "Typology and Rooting of Distortion of the Divine Religions on the Basis of the Holy Quran" has investigated the types of distortion in pre-Islamic religions through analytical and inferential methods and using the opinions of commentators and tries to find the reasons for deviation of different religions by the distorters from the perspective of the Holy Quran. A step has also been taken to establish conformity among the types of distortion with the existing motives for distorting religions. The aim of the present study was to aid the reader in recognizing situations, types and factors of distortion to pave the way to distinguish the religious truths of their time from religious deviations. Also, recognizing the causes and roots of distortion can help the society to recognize the religious deviations and fight against it. The findings showed that "concealment and denial", "dressing up falsehood with truth", "change of meaning and concept" and "religious heresy" are the four types of distortion in religious truths. Also, from the perspective of the Holy Quran, gaining worldly interests and maintaining existing interests that religion opposes are two motives that lead people to distort religion.

After the Qur'an, hadith is the most important source for religious concepts. Therefore, Muslim scholars place great importance on hadiths and throughout history have attempted to interpret hadiths, each of the scholars also has his own methods. The methods of interpreting hadiths are different among hadith scholars; each of them has its own general methods and methods in the process of fiqh al-hadith and interpretation of hadiths; but in some cases, they have made changes in popular styles based on their own principles. Fayz Kashani, like other hadith scholars, has its own methods in the interpretation of hadiths. This paper reviews the methods of interpretating Hadith of Feyz Kashani in Safi interpretation using descriptive-analytical method.Some methods of fiqh al-hadith and interpretation of hadiths in Safi interpretation include: interpretation of the content of hadiths based on verses of the Quran, interpretation of single words, which in some cases have been narrated from the dictionary books without being referred to them, expressing interpretative points, comparison of hadiths to the Quran, and the formation of a family of hadiths and conformation of hadiths, etc. Of course, the interpretation of philosophical and mystical hadiths is also controversial in this regard, in some cases, Fayz criticizes hadiths opposing the majority public and to prefer some hadiths, refers to things such as the agreement of that hadith with Quran and Sunnah, as well as the reputation of that hadith and justice and the trustworthiness of narrators.