نشریه مطالعات قرآنی نامه جامعه
پیاپی 139 (پاییز 1400)

Although the Almighty God has attributed the origin of evil deeds,good deeds toHimself in verses 78,79 of Sūrah An-Nisā’,in verse 79 of the same chapter,He hasascribed the realization of good deeds to Himself,evil deeds to the mankind. Thishas caused a group to put forward the illusory claim of contradiction between the twoverses by disregarding the styles of speech,not using the correct meaning of words,andnot employing the correct method of understanding the Qur’an. The present article,compiled with the descriptive-analytical method,information from library sources,seeks to answer the question as to what God means by attributing evil deeds to Himselfand humanity. In order to answer this question,first the various approaches of thecommentators are explicated,then the inefficiency of each one is examined. After theinvestigations,Allameh Tabatabaei’s (RA) view is determined as a suitable answer due tohis sound,formidable reasoning,providing a better solution for the combination ofthe two verses,and the proofs,evidence of its selection are stated.

The Holy Qur’an and narratives are among the most significant interpretive sources that have a strong bond with each other. Having acquaintance with the narrative approaches of commentators and evaluating the types of their enjoyment of narratives is deemed to be one of the branches worthy of attention in interpretation. In the period contemporary with Tasnim Interpretation, it is the only jurisprudential interpretation, which combines various interpretive methods, including Qur’an to Qur’an, narrative and rational, and attempts to bring the prosperity-creating plans of the Qur’an to human life in order to benefit from the precious narratives of the Infallibles (AS). Using the library technique for data collection and the descriptive-analytical method for data analysis, this article examines “the approach of Tasnim interpretation to interpretative narratives”. Based on the findings of the research, although according to Ayatollah Javadi Amoli, the authority of Tradition (Sunnah) is dependent on the Qur’an, he views the position of narratives from Ahl-Al- Bayt (AS) regarding the interior of the Qur’an more important than the Qur’an, believes in the authority of the definitive Tradition (whether mutawātir (consecutive) and āhād (isolated)), and regards their role in the interpretation of the Qur’an as equal to the verses of the Qur’an. He deems the definitive Tradition to be authoritative in all interpretive narratives and the dubious isolated hadith to be authoritative only for jurisprudential interpretive narratives. In order to comprehend words, sentences, the esoteric interpretation (the interior and hidden meaning) and instances of the verses, this esteemed commentator has drawn upon narratives and held the instances of the verses of the Qur’an to be on grounds of Applicability and Comparison (Jary’ wa Taṭbīq), and not the conceptual interpretation, since in this case even if the instance is thorough, it will be unexclusive and multiplicative, unless when the instance equals the meaning and conceptual interpretation, in which case the meaning of the verse will be exclusive to one instance.

The Holy Qur’an is the Divine Word and the eternal miracle of the Seal of the Prophets (PBUH) and the most authentic clear proof and document that has been available to Muslims throughout history. According to the very text of the Qur’an, the origin of this Word is the Divine knowledge, which no human has had any influence in shaping. The reason that the Qur’an is a miracle is God’s Tahaddi (challenge) in the Qur’an and no one, neither at the beginning of Islam nor after that, could bring a chapter or words similar to the Qur’an. The present research, using the descriptive-analytical method and the library data collection technique, seeks to analyze and evaluate two dominant trends in the field of the scope of Tahaddi. Some contemporary Qur’anic scholars deem that Tahaddi pertains to the era of Revelation of the Qur’an and they also cite reasons for their theory. The theory of temporality has weaknesses, which include regarding the miraculousness and immortality of the Qur’an as temporal, limiting the direction of the invitation and Tahaddi to the field of rhetoric and eloquence, confining the denotation of the term “fa’tou” (bring) to the Arabs of the era of Revelation, and the futility of the Qur’an’s call to deliberation and reasoning.

The present article aims to investigate Ayatollah Khoei’s (RA) reason for the limitation of the number of abrogated verses. Examining his perspective toward abrogation, elucidates that his reason for this limitation is the repudiation of abrogation in cases where the abrogating verse is not corresponding to the abrogated verse, and the criterion of “ correspondence” is that if the verse is not abrogated, the meaning of the abrogating verse on its own is ambiguous, and it looks to the abrogated verse for completion. The principal reason for this denial is the need to accept the discord between such abrogating and abrogated verses, while the Almighty God, in verse 82 of Sūrah An-Nisā’, has stated that the absence of discord in the Qur’an is the proof of its Divinity, and even a group of commentators, including Ayatollah Khoei, consider it among aspects of the Qur’an’s miraculousness. In this study, using the descriptive-analytical method, stating the views of commentators such as Allameh Tabatabaei (RA) on the contradictory relationship between abrogating and abrogated verses, examining the concept of discord between two verses and relying on the definition of contradiction in logic and the definition of conflict in the science of principles of jurisprudence, it was concluded that the contradiction between abrogating and abrogated verses is an ostensible contradiction and is not considered an instance of discord between two verses, and to all appearances, there is no reason to repudiate abrogation in such verses.

Human is a creature that, like other creatures, inevitably enters the world of existence and encounters various occurrences along the way of life. The emergence of problems and hardships leads to disconsolation. Every now and then individuals who are exposed to adversities unwittingly lose their tranquility and go through various sorts of mental crises. In order to return to mental balance, one may seek wise solutions. Revelational doctrines, in the midst of quests for remedy on the part of mystical and experimental schools of thought, deal with the restoration, stability and excellence of the soul in accordance with the human innate nature, in the light of which many dilemmas can be avoided. Spiritual care is a set of divine knowledges and some moral and psychological issues that can serve the victims of calamities and afflictions. The present research, using the library method and an approach different from the realm of insight, presents solutions for spiritual care from the perspective of verses and Imams’ (AS) narratives. A practitioner of spiritual care, by acquisition of all kinds of essential skills including the communication expertise and with the spirit of empathy and tolerance, can play a significant role in achieving the goals of spiritual care. The implication of this research for the practitioner of spiritual care is to learn from the Revelational doctrines how to create a new motivation in the audience by changing their perspective and transforming their insight so that they do not surrender in the face of trying circumstances, how to take effectual steps towards reduction of one’s own suffering in order to remain immune to the possible injuries after infection, and how to use challenging situations as a stepping-stone to progress and excellence.

Freedom is among the values acknowledged as a common right for all human beings. The right of human freedom is a certain matter in the doctrines of Islam, but there are conspicuous differences betwe e n the viewpoint of human legislation assemblies and that of the Qur’an toward the concept and scope of freedom, which are discussed in this article with the descriptive-analytical method and the library technique. relying on pertinent sources and data analysis, it can be indicated that in the Universal Declaration of Human Rights that has a human nature, the laws lack the necessary comprehensiveness and thoroughness, due to its individual-centeredness and worldly foundation, as well as the authors’ inability to maintain an all-inclusive view of the entirety of human being from beyond time and space. Furthermore, the only limiting factor is the laws and rights of others, which lack a strong backing, whereas according to the Qur’an, the origin of legislation and the granting of rights is God, who has established them on the basis of interests and harms, and in the rights of individuals, both social and individual interests are taken into account for spiritual growth; a logical relationship that provides human rights in the individual and social aspects with executive support.