پژوهش نامه نقد آرای تفسیری
سال دوم شماره 1 (پیاپی 3، بهار و تابستان 1400)

The first six verses in Surah al-Mursalāt are examples of verses from which the commentators have understood different meanings. It seems that the type of selection and arrangement of words in these verses has made it difficult to understand the meaning; a difficulty that the previous and subsequent contexts of the verses do not diminish, and this issue has led many commentators to understand an example of it. The argument of some other commentators who have chosen the approach of leaving a specific example is based solely on the application of these verses. The present article uses a descriptive-analytical method by explaining the opinions and arguments of commentators, relying on the interpretation of the Qur'an to the Qur'an and counting the narrations, presents the preferred view in not being exclusive to an example. Also evaluate the selected view by explaining the context of the verses and determining the purpose of Surah al-Mursalāt. The result of the reasons is that the limitation of the six verses on a single instance reduces the semantic meaning of the words used in the verses. Therefore, it seems that the verses under study include several examples, which are: Riyah, angels, verses, prophets and spiritual successors.

It is possible that the weak and invalid movables, with their unstable content, created a mentality for the commentator that would confuse him with Israelites and forgeries. The story of "Satan's touch" on Job and his "symbolic punishment" has also provided a basis for storytelling and the rise of storytellers, so that even influenced by them, "jurisprudential rules" have been deduced and attributed to the Qur'an. The present research has been organized in a library method and descriptive-analytical method, has reviewed the transmitted in this field and their effect on interpretive views. The results of the research show that "Satan's touch" has a general meaning that includes harming the body and other matters belonging to Job, tempting him to weaken his morale and psychological harassment, and inciting people to slander him. There are also numerous, conflicting, and difference accounts of Job's "symbolic punishment" that do not clarify the nature of the story and even cast doubt on the fact that the punishment was about Job's wife. Therefore, the inference of rulings such as "permission to punish a woman for discipline" and its attribution to verses is unstable and rejected. Rather, these verses are used as a kind of "jurisprudential tactic" to solve problems in certain situations, which is briefly discussed in the text of the article.

In Tafsir al-Mizan, Mohammad Hossein Ṭabāṭabaʾī, a contemporary interpreter of the Quran, presents a method to understand the Qur'an, usually known as “Interpreting the Qur'an by the Qur'an”. Many other contemporary religious scholars also argue in favor of this method. One of their reasons to support this method is a narration related to Imam Javad (AS) about the permissible limit of cutting off a thief's hand; the problem raised in verse 38 of Surah al-Māʾidah. As stated in that narration, Imam Javād interprets that Limit based on the verse 18 of Surah al-Jin saying that that mosques belong to God snd he concludes that the thief's hand should be cut from the place where she can prostrate in his or her prayer. Contrary to these views, In the 27th issue of the Qur'anic Teachings magazine (spring and summer 2017), an article entitled “Examination of the Interpretation of the Verse on the Limit of the Thief to the verse An al-Masājid lillāh” was published, and in it, criticisms are made on the reasoning of this narration. According to the authors of that article, the mentioned narrative does not include encouragement to use the Quran to interpret the Quran; Rather, it includes the expression of the divine decree based on the Imam's knowledge, and the mention of justifications based on the Qur'an itself for making the oppositions Silent. In the present article, we argue against the opinion of the authors of the mentioned article, and we defend that -- from the position of a Shia commentator -- the narration of Imam Javad (AS) is a defensible support for the method of interpreting the Qur'an by the Qur'an, and as a confirmation of the Shia Imams (AS)  on this method of interpretation.

Qurʾān (12/8) mentions that Joseph's brothers accuse their father Jacob (AS) to show more attention toward Joseph, that is why they are jealous of him, and as we know this jealousy causes abundant difficulties in Joseph's life. In various interpretations of the Qurʾān, this report has been interpreted as saying that Jacob himself really discriminated between his children. Commentators have also given justifications to say that Jacob's behavior was moral. Therefore, it is questionable that to what extent the attributing such behavior to Jacob (AS) is justified and to what extent it can be supported based on Quranic evidence. The present study has been carried out with the aim of reviewing and criticizing these opinions and trying to understand this issue. By criticizing different interpretive opinions and showing the strengths and weaknesses of each one, we will defend this hypothesis that in the Holy Quran, Jacob (AS) is cleared of any accusation of discrimination against his children, and perhaps if a difference is felt between the children, It was rooted in the special family circumstances of Joseph (AS).

Dhu al-Qarnayn's identity and knowledge of the components that shaped his story have long been of interest to Qur'anic scholars. Some have considered him Cyrus the Great, Alexander the Great, Emperor of China, Fereydoun or one of the rulers of Yemen and have adapted the components of his story to their hypothesis. Using library resources and choosing an analytical-descriptive method, this paper seeks to validate the commentators' ideas about the identity of Dhu al-Qarnayn, which is based on understanding the components of the events of his travels. For this purpose, after reviewing and criticizing the opinions of about 60 Quranic researches of the two sects about the identity of Dhu al-Qarnayn, the semiotics of the Quranic elements reported in his travels has been studied. The achievement of the article is that according to the application of historical evidence to the Qur'anic story of Dhu al-Qarnayn, his identity is not applicable to any of the aforementioned characters. Also, with the help of geography and ecology, the destination of his western trip to the current desert country and his eastern trip to the coast of Somalia will be evaluated.

Based on some traditions, the Prophet Muḥammad called the Suras Al-Nas and Al-Falaq “Al-Muʿawwadhatayn”. This indicates the common themes and synergies of these two suras. In this study, with an effort to understand the thematic axis of these suras, the popular meaning of some vocabulary of these two suras is criticized. Evil is one of the common words of these two suras, which is usually thought of as the opposite of good, and is meant as evil; While according to the main semantic component of this root (spreading) it means the existential evil of every creature. Contrary to the popular commentary of the word, the meaning of al-falaq is not the dawn. Dawn is one of its examples; not the litrally meaning. Considering the other words used from the same root in the Qurʾān, we can say that al-falaq includes any kind of splitting and blossoming from which a phenomenon occurs. Since all the creatures of the world are created by some kind of splitting, al-falaq includes all of existence. In this study, based on the same approach, we will have reflections and critiques about the popular meaning of the words Khanasa, al-ghāsiq, waqab and al-naffāthāt.