فصلنامه مطالعات تفسیری
پیاپی 50 (تابستان 1401)

Paying attention to the interpretive narrations under the verses, forming a family of hadith, as well as paying attention to the grammatical type of phrases and words in the Arabic language and their role in the sentence, are the ways to understand the verses of the Holy Quran accurately. One of these cases is to note genitive constructions in Arabic with different types. Sometimes the appearance of words, for various reasons, including hidden state of final sign of a word and annexing modifier to the modified, given lack of attention, mislead the addressee. the predicate and the adjective, misleads the audience if they do not pay attention to such cases. Makes and prevents the exact meaning of the text. This study tries to make their effectiveness in translating and understanding religious texts clearer by applying these cases in verse 61 of Surah Tawbah and relying on the interpretation of "say: a hearer of good for you". On this basis, the expression "hearer of good" is a kind of annexed construction reffering to the Holy Prophet`s (s) is optimism about the people of the society and to his close relationship with and special attention to Amir al-Mu`minin (a).

Divorce and family separation in Islam is condemned and angered by God Almighty, but if the continuation of cohabitation is not possible due to severe and lasting incompatibility, the separation of spouses is justified. The Qur'anic interpretation of "sarahi jamil" in verses 28 and 49 of Surah Al-Ahzab indicates the need for a beautiful and morally oriented way of interaction between spouses in the divorce process so that while liberating the woman, her dignity does not be tarnished. This study, after examining the concept of "sarahi jamil", has read and documented the views of commentators on this Qur'anic teaching in order to present the positive and negative characteristics of meritorious divorce. The findings of the study indicate that the word "jamil" in the Holy Quran is used about the proper and meritorious strategy of human beings in oppressive conditions; and positive motivation, observance of divorce rules, proper fulfillment of material and spiritual rights, despair of reconciliation, kindness and good behavior, constructive consultation and useful agreement, respect for each other and respect for the right to choose a future spouse are some of the positive characteristics of a jamil/beautiful divorce, and in contrast, verbal and behavioral violence, harm and oppression toward each other concealment of facts, slander and sinful behaviors are some of the negative characteristics of a beautiful divorce.

The characteristics of the earth are among the issues that have been considered for specific purposes in the Holy Quran and human knowledge. "Dahw al-arz" is an example of these features that the Almighty God in the thirtieth verse of Surah Nazi`at refers to a stage of the creation of the earth. The commentators have long offered various interpretations of the event according to their knowledge or according to the understanding of the audience as well as the sources in the field. According to the narrations of the creation of the earth, the emergence of the earth from under the water and its spread have been considered as a valid interpretation for this verse. Another group, referring to the meanings of the word dahw and the employment of human new sciences, has considered it as a reference to the movement and shape of the earth. Interdisciplinary studies of the Qur'an and astronomy and the lexicology of "dahw" and relying on the rule of the possibility of using the word in more than one meaning in the Holy Qur'an and the use of definitive scientific findings in the field of cosmology and the movement of celestial bodies it concluded that by Dahw al-arz is meant a far lasting event that has begun with the separation of the earth from another object and its launch into space, and continued until it becomes spherical and the basic conditions of life have provided.

The verse of ikmal, which is one of the leading verses on the subject of Vilayat, has been the subject of controversy among the commentators of the two major Muslim sects throughout history. Contrary to the view of most Sunni commentators, the view of most Shiite commentators indicates the meaning of the verse on the authority of Amir al-Muminin Ali (a). Of course, the narrations indicating this meaning are not limited to the sources of Shiite narration and have been reflected in some sources of Sunni narration also. On this basis, it is not unlikely that the differences in the meaning of the verse are rooted in something other than the narrations, and that is how to understand the relationship between the verse ikmal and the verse of prohibitions from unlawful food. Misunderstanding of this relationship has provided the basis for the context of contextual incompatibility in arguing for the verse ikmal on the authority of Amir al-Mu'minin (a). In this regard, a descriptive-analytical look at the view and its origin shows: whether the verse ikmal has a descending connection with the verse of the prohibitions of unlawful food or not, considering that the meaning of the verse of prohibitions does not stop, the verse ikmal is the verse of protest. This verse indicates the guardianship of Amir al-Muminin (a) in terms of meaning with the verse of the prohibitions; the narrations issued by the infallibles regarding the verse ikmal have been a clever attempt to prove the falsity of this view.

In Surah Al-Isra', two corruptions of the children of Israel are mentioned. Some commentators have considered the occurrence of these corruptions in the past. Among these, a significant part of the interpretations consider the occurrence of this corruption and its suppression in the time of Bakhtunssar. However, in none of the narrations is the example of "uli ba`sin shadidin/of great might" applied to people in the past, and consequently the corruption of the children of Israel and also its suppression by the "uli ba`sin shadidin" will be realized in the end of the time, akhir ul-zaman. The author of Jame 'al-Bayan considers the occurrence of this corruption and its suppression at the time of Bakhtunassar, but other commentators have either not presented a new theory in this regard or have simply quoted his opinion without commenting on it. The present article reviews the analysis of interpretive texts and examines the possibility of corruption mentioned in the fourth verse of Surah Isra before Islam. It rejects the occurrence of corruption and its suppression in the pre-Islamic period, especially by Bakhtunassar, based on the available historical evidence, narrative reasons and logical analysis, and views the possibility of this promise occurring first in the post-Islamic period and then more precisely around akhir ul-zaman.

Verse 64 of Al-Imran, after explaining monotheism, expression of deviation, threat and violence in the verse of Mubahila, emphasizes the three principles of monotheism, divine lordship and abstinence from polytheism in thought and action in a lovely way. The Qur'an has denied the distorted facts in the teachings of the previous prophets by arguing and resistance against belief in the trinity, crucifixion and adoption of Jesus (a) as the son of God. Examination of the above verse shows that after the controversy and retreat of the elders of Christianity and the acceptance of jizyah, with the address "O people of the Book, come to an agreement between us and you", the verse has invited them to the main common topic between Muslims and Christians, that is, it has called for monotheism and the denial of polytheism and the Lordship of non-gods, and submission to the truth. Therefore, by relying on this verse, constructive relationships and interaction can be established by emphasizing commonalities, and everything that is conflict and humiliation in the way of invitation can be set aside on a solid foundation of common principles in relationships. On the other hand, the content of this verse includes various aspects of human individual and social life, which are associated with the enactment of social laws, and refers to proving true ownership and denying the deity of non-gods and removing polytheism from thought and behavior and the realization of a single Islamic nation.

Burhan-I rabb" is one of the topics in the story of Prophet Yusuf (a) and one of the controversial phrases in the Holy Quran, about which the commentators have offerred various comments. Some commentators have considered the observation of the outside observer as the "burhan-i rabb" which is taken from the fabricated narrations and far from the dignity of the position of prophethood and infallibility of Prophet Yusuf (a). Other commentators have described the unseen helps, observation of divine beauty and infallibility as " burhan-i rabb". Of the many opinions presented, these are the most frequent and the most widely presented. The present study seeks to critique "infallibility" - as the most important opinion put forward by most particular commentators. On this basis, using rational and narrative evidences, the arguments of the above views are insufficient and the "burhan-i rabb" is the light of guidance and success.

The verse 94 of Nisa' has focused on the components of approximation in the Islamic Ummah, which is followed by the coexistence of believers by strengthening their friendship and heartfelt love. The central theme of the verse is the prohibition of the causes of internal killing and the importance of explaining events to prevent its recurrence and regrettable consequences. The present article seeks to express the components of approximation of the Islamic Ummah based on the interpretation of the above verse. The findings of the article indicate that paying attention to the requirements of faith, including the subject of positive tendency of believers and their negative tendency to enemies, civilization or understanding the limits of internal relations and its application based on religious teachings, avoiding the challenges of approximation if viewed strategically. It should be noted that many differences will lead to the internal rapprochement of the Islamic Ummah.

The fifty-fourth verse of Surah Ma'idah, which is called the verse of irtidad, apostasy, is one of the most important and challenging verses among the commentators of the two Islamic major sects. When iterpreting bi qaumin yuhibbuhum wa yuhibbunah, most sunni commentators said that by the word qaumin Abu Bakr, Abu Musa Ash`ari and Ansar have been intended; while Shiite commentators viewed Ali (a), Salman Farsi and his companions and Hazrat Mahdi (a) and his followers as those intended by the word. In the article, the reasons of each of the mentioned commentators have been criticized by descriptive-analytical method and in the end, Hazrat Mahdi (a) and his companions have been known as those intended. Of course, since this view is only for eamples, it also refers all the believers and warriors who will appear by the time of the advent of that Imam and will have the attributes mentioned in the verse.

The Verses 31 of Noor, 53 and 59 of Ahzab are known as the verses of hijab. The present study seeks to investigate the method of interpretation of the above verses in the commentaries Al-Kashaf and Al-Mizan. Based on the order of revelation and appearance of the verses, God Almighty first instructs the believing men in verse 53 of Ahzab that their encounter with the wives of the Prophet (s) should be "min wara`i hijabin". Then, in verse 59, he asks the believing women to cover themselves with "jalbab" so that they will not be harassed by those illegal to them. Finally, in verse 31 of Noor, by mentioning the details of the issue of hijab, draws its limits. In the meantime, Zamakhshari has sometimes provided an unacceptable interpretation of the verse in question, citing weak narrations. When comparing his views with those of Allameh Tabatabai and evaluating his reasons and documents, some of Zamakhshari's views such as viewing the second caliph`s discontent and zeal of foreign`s coming and going in the house of the Holy Prophet (s) as the revelation ground of the verse of Ahzab are surely unacceptable. Also, both commentators have sometimes given up the appearance of the verse without any reason and have given an interpretation contrary to the appearance.

Contrary to the common belief that "animals are deprived of intellect, understanding and free will, so it is not reasonable and conceivable that they should be obliged and gathered in the Hereafter", from the verse 38 of An'am which considers animals as nations like humans that gather before God, it becomes clear that creatures have some levels of understanding and have a degree of authority, so they can be considered responsible for tasks appropriate to their conditions and structure of existence. It can also be said that ultimately, they will gather before God in the Resurrection. The claim may be proved by numerous narrations which may be considered as being of frequency in meaning, mutavatiri manavi. Of course, neither in the Qur'an nor in the narrations, it is not explained how much they are responsible and how they are gathered.

Fitrat is one of the key words of the Qur'an in the field of anthropology in particular and ontology in general, so from the past until now, theological, philosophical, mystical, interpretive and narrative schools have dealt with it. The present study has explained the concept of fitrat in Qur'anic applications by examining the existing interpretations, with the interpretive approach of Qur'an to Qur'an and emphasizing the issues of paradigmatic and syntagmatic relationships. This method with a descriptive-analytical approach tries to describe the hidden angles of a concept with a specific process. Examining the word "fitr / fitrat" ​​in the existing interpretations and analyzing it, it became clear that this word, while accompanying the attributes of Lordship, vilayah, tawhid and raziqiyyat and substituting the words of sunnah, inshiqaq and infiraj from it, includes a concept close to the concept of sunnah. Hence, the Qur'anic word  fitrah indicates the existence of order in the universe. Such a meaningful order within man has also been adapted to the system of existence; A system that appears in the form of causal relationships between phenomena.