مجله مطالعات علوم قرآن
سال چهارم شماره 1 (پیاپی 11، بهار 1401)

The purpose of the present study is to answer the question of how Gadamer's philosophical hermeneutics can be criticized and evaluated according to the criteria of the interpreter of the Qur'an. This critique and evaluation is carried out via a descriptive-analytical method and with emphasis on the interpretive views of Allameh Tabatabaei. The study of this issue indicates that Gadamer's philosophical hermeneutics is one of the different styles of knowledge of the text comprehension process, which by focusing on the nature of text comprehension (for example, sacred texts) and considering the author and interpreter's criteria such as prejudice and historicity in comprehension as the same items, has created an endless period of text comprehension process and by giving full authority to the interpreter, has led to pluralism in understanding the text and, in fact, interpreting the based on their own ideas. This view can be criticized according to the interpretive views of Allameh Tabatabaei. By presenting criteria such as fair judgment and inference, avoiding the interests and preconceptions of the interpreter in understanding the text, he has not ignored the role and purpose of the author. Therefore, it has caused a quantitative and qualitative expansion of understanding of the text (sacred texts) and efficiency and lack of interpretation based on their own ideas and imposing the tastes and theories of the interpreter on the text.

What revelation is and how it is revealed are of the important issues that has long drawn the attention of Muslim thinkers. Among these, the semantics and ontology of revelation based on its Qur'anic applications are of great importance. The present paper has tried to answer the question: What are the Qur'anic applications of revelation based on the two axes of collocations and succession  , via using a semantic and philosophical approach and some principles of transcendental wisdom. Are these applications verbal or spiritual? If it is of the spiritual common type, what is the difference between the instances of revelation? In the end, it is concluded that the various applications of revelation in the verses of the Qur'an are conceptually of a common spiritual type and in terms of an example of a skeptical difference. In this regard, the revelation revealed to the Prophet is not conceptually and naturally different from the revelation revealed to non-prophets, including humans and other animals such as bees, but their difference is existential and is of a skeptical difference. Of course, it is worth noting that the revelation revealed to the Prophet is the highest degree of revelation and cannot be considered as inspiration and instinct at the same time.

Imam Ali as the Imam of the interpreters is one of the greatest and foremost great commentators of the Holy Qur'an. Many narrations about the Holy Qur'an and the interpretation of verses from Imam Ali have been narrated in narrative and interpretive sources, including the valuable interpretation of Noor al-Thaqalain. Given the multiplicity of these narrations, the question arises as to whether all of these narrations are the same or different types. Through examining the interpretive narrations narrated from Imam Ali, it becomes clear that the narrations of that Imam about the verses of the Qur'an are of different types and various functions can be seen in the interpretive narrations of the Imam. Considering the types of interpretive narrations of Imam Ali has a significant role in facilitating and increasing the use of these narrations in understanding the content and meanings of the verses of the Holy Quran. Rather, in some cases, not paying attention to the differences in types and functions in interpretive narrations leads to misunderstanding and misinterpretation of Qur'anic verses. What has been achieved by the descriptive-analytical method of examining the types of narrations of Imam Ali's interpretation with emphasis on Noor al-Thaqalain interpretation include illustrating the space of revelation, verbal clarification, conceptual clarification, rational interpretation, jurisprudential interpretation, scientific and experimental interpretation, practical interpretation, allegorical interpretation, interpretation of Mutashabih verses, explanation of allusions, event interpretation, interpretation of Qur'an to Qur'an.

Second language teaching is based on different patterns, and by choosing each one, the teaching style and method change greatly as well. Now, if this second language is the language of the Qur'an, choosing a suitable pattern for teaching it is very necessary. The current methods of teaching the Qur'an are based on teaching writing skills (reading), which are similar to the "grammar and translation" method in teaching a second language. Due to the obsolescence of the method of "grammar and translation" and the replacement of the method of "communication", in addition to introducing the principles of the method of "communication", and considering the similarities between this method and the teaching style of the Prophet and the Imams, this paper suggests its use in teaching the Qur'an. The most important components of the "communication" method are "Emphasis on listening skills" and "Emphasis on the meaning and application of what has been learned in life", which is very similar to the main components of teaching the Qur'an in the lifestyle of the Prophet, that is, "teaching the Qur'an by listening-speaking method" and "meaning-centered and practicing the meanings of verses in life".

The word soul (Nafs) has various lexical meanings such as spirit, blood, body, eyes, corpse, near, the truth of something, the unseen, and so on. There are different views on the root of the word soul. According to the research conducted in this paper, the main root of the word soul is the essence and truth of every object, some other meanings of the soul are virtual and some can be interpreted in this sense. The word soul with its derivatives has been used many times in the Qur'an and explaining its place has a fundamental effect on the understanding of Qur'anic verses. In interpretive sources, the meanings of the soul are the essence of the object, the spirit, blood, injury or damage caused by an evil eye, greatness and forgiveness. It has been said that one of the uses of the soul in the Qur'an is the spirit, and they have relied on verses from the Qur'an to prove this claim. In this paper, while referring to the mentioned verses, the views of the interpreters have been criticized and examined in three areas. The first area, which is one of the important topics of this study, is the disagreement on the meaning of the soul over the spirit. According to this view, it seems that in the Qur'an, the word soul, with all its many uses about human beings, has not been used to mean the spirit in any of the cases, and soul has been used in the Qur'an to mean human nature with different conditions and attributes. The second area refers to the various meanings of the soul meaning essence, and the third area is the source of confusion of the concept of soul with the spirit.

Comparative study is a method of comparing the doubts and differences between the two sides of the adaptation, which has the advantage of resolving ambiguous points and presenting new material. The Gospel of Saint Josef is one of the unofficial Christian Gospels from the collection of infancy Gospels. The existence of some similarities between the Book of the Testament as well as the unofficial Christian Gospels with the Holy Qur'an has led some orientalists in the last two centuries to focus on the fact that the Holy Prophet has taken some verses of the Qur'an from the sources of previous religions, especially the Bibles, as well as the infancy Gospels. Thus, the present study is organized in response to the question of what are the similarities and differences between the Gospel of the story of Saint Josef and the Holy Qur'an and whether the Qur'an is adopted from the Gospel of the story of Saint Josef. A comparative study of the Gospel of the Story of Saint Josef and the Holy Qur'an shows that such things as the relationship between Mary as the mother of the Prophet and Joseph, as the son of God, and even considering Jesus responsible for the sins of mankind and the savior of all sins, are the cases mentioned in infancy Gospels. The belief in Resurrection, Raj'a and the End Time, the story of Mary's guardianship, the mortality of all beings in the universe, the importance of some times and divine permission are also among the most important commonalities of the Gospel of the story of Saint Josef with the Holy Qur'an.

One of the important Islamic issues is the leadership of the society after the Prophet has been the issue of conflict between Islamic thinkers for past few centuries. This paper uses a descriptive-analytical method and uses library sources to study the interpretive views of Fakhr Razi and Allameh Tabatabaei comparatively about the verse of Ikmal ("Today, I have perfected your religion for you, and I have completed My blessing upon you, and I have approved Islam as your religion.", Qur'an: 5:3) and through explaining the basics of the two views, points out the commonalities and differences between the two and finally criticizes the controversy over the verse. These two interpreters agree on some issues, such as the type of intertextual view in explaining the verse. However, regarding the interpretation of the word al-Youm, the cause and time of revelation and the meaning of the verse have different views. Some of the most important principles of Fakhr Razi is to refer to literary-verbal contexts and topics, the sayings of the Sahabah (companions) and followers as being evidence without mentioning the opposing narrations, the belief in consensus, and the belief in the absence of the text of appointing an Imam. In contrast, considering the Prophet's and Ahl al-Bayt tradition as evidence in interpretation, believing in the necessity of the text in determining the Imam and paying attention to the correct narrations as the cause of revelation and believing in the exclusive meaning of the verse on Ali are some of the most important principles of Allameh Tabatabaei in explaining the meaning of the verse.