نشریه تفسیر پژوهی
پیاپی 18 (پاییز و زمستان 1401)

The word “religion” (Dīn) is one of the most commonly used terms in the Holy Qur’an, and Islamic scholars have studied its concept from various perspectives. However, its diverse and varied uses in the Qur’an and the methodological problems of previous endeavors have caused it to remain ambiguous. Therefore, it is necessary to examine its meaning using modern methods of semantic analysis. Semantics examines the components and semantic domains of key words in the Qur’an by identifying semantic relationships and their positions in semantic networks of the text, independent of external biases, perceptions, and interpretations. This method is considered effective and valid in this type of study. Based on this approach, this study analyzes the semantic meaning of the term "religion" in the Qur’an by relying on the verses themselves and using a synchronic/diachronic semantic analysis method that determines semantic domains within a framework of semantic relationships such as hyponymy, opposition, collocation and substitution. After this semantic analysis and the delineation of two semantic domains of "worldly" and "the afterlife" for the term "religion" in the Qur’an, its semantic components are identified, leading to a basic definition of this term in the Holy Qur’an.

Regarding the doubts raised about the issue of the infallibility and good example of Prophet Mohammad (PBUH) with a maximal perspective on it, the first verse of Surah At-Tahrim (Prohibition) is interpreted as a reproach. According to some opinions, the question in this verse was either out of compassion or an indication to abandon the first opinion, or it was in a derogatory position and actually a reproach to others. Or this rebuke was for the sake of warding off extremism. In conclusion, it is said that it should be interpreted in a way that does not contradict infallibility. In the writer's opinion, taking compassion as an interpretation is contrary to the apparent meaning of the verse, lacks evidence, and is incompatible with the supporting evidence. Assuming acceptance implies an obligation on the part of the recipient to follow a wrong path, and considering this rebuke as beneficial contradicts several established principles. The necessity of interpreting this verse in a way that does not contradict infallibility is a foundational-convincing response, and accepting abandoning the first opinion is sufficient to address any issues. Therefore, these justifications are not enough to refute the doubt and defend maximal infallibility and good example.

The Holy Quran has unique merits and characteristics that distinguish it from other books. Utilizing and understanding the high teachings of this heavenly book, which has been revealed for the guidance of humanity, depends on a number of factors, each playing a major role in understanding this holy book. Among these factors is familiarity with its firm and similar verses, as the Quran divides its verses into these two categories in verse 7 of Surah Al-Imran. This division has been the subject of attention by interpreters and Quranic scholars throughout different eras. Understanding the reasons, goals, and aspects of this division plays an important role in depicting the path of belief and a correct understanding of the valuable content of this heavenly book. This research provides a descriptive and analytical approach based on the works of Ayatollah Mesbah Yazdi and Ibn Taymiyyah's views to investigate this issue. According to Ayatollah Mesbah Yazdi, the beginnings of surahs and verses having sublime meanings are examples of similar verses; he believes that their existence is due to their superior content, natural similarity, and incidental similarity. Ibn Taymiyyah also considers verses about attributes as similar verses and finds them meaningful in terms of their apparent meaning. He divides the approaches to dealing with religious language into three categories: those who ignore it (Ahle Tijhil), those who interpret it (Ahle Ta'wil), and those who imagine it (Ahle Takhyil).

One of the important schools in the history of Imamiya interpretation is the School of Interpretation in Isfahan, which is considered one of the most influential schools in the history of interpretation, and understanding its interpretive methods is of great importance. The achievement of a correct interpretation of the Quranic verses depends on the recognition of the interpretative methods used by the interpreters. In this article, through a descriptive-analytical method and a careful study of the interpretative methods used by the interpreters of Isfahan, the methods used by these interpreters for dealing with narratives have been explored. The results of the research indicate that the interpreters in the School of Interpretation in Isfahan use various methods for explaining and illustrating the meaning of the verses, including explanatory narratives, narratives supporting the literal meaning, narratives supporting the intended meaning and the interpreter's interpretation, narratives about the virtues and status of the surahs, narratives that are consistent with the Quranic implications, narratives that reveal the interpretation of the verses, preference for a narrative meaning over other opinions, combining narratives to illustrate the intended meaning, and reconciling or disregarding conflicting narratives due to differences in their levels.

Some have recently claimed that the word "majnoon" in the Qur’an is associated with the meanings of "priest," "sorcerer," "teacher," and "poet" according to the theory of meaning. Since these words had positive connotations among pre-Islamic Arabs, it is argued that "majnoon" does not mean "madman," which has a negative connotation. The correct translation for "majnoon" is "possessed by jinn," which implies a connection with jinn. The purpose of this study was to find the intended meaning and connotation of the word "majnoon" in its Qur’anic usage through analytical and descriptive methods, using examples from the Qur’an. The results of this study show that the word "majnoon" is not always associated with the aforementioned words, but rather has been used individually or with each of them once or twice. Furthermore, if being called a priest, teacher, or poet was a sign of nobility during pre-Islamic times, being nicknamed as a liar among "majnoon's" companions is not the same, and commentators have interpreted "majnoon" as a person with madness, which has no positive connotation. In four instances, the Prophet (PBUH) was described as being possessed by jinn by disbelievers, which interpreters have taken to mean madness. God also denies this attribute from him in four verses when He says: “Your companion [Muhammad] is not possessed.”

The noble prayer of Faraj is a prayer with high and profound concepts that Sheikh Tusi, Sheikh Kaf'ami, and other great scholars have quoted in their books. It goes without saying that the words of the Ahlulbayt (AS), as the counterparts of the Holy Qur’an, like it, have metaphorical and inner connotations in addition to their apparent meaning and purpose. In this paper, part of the esoteric teachings of this prayer is discussed, namely the meaning of calamities and hardships and the root of problems, which is the descent and estrangement of human beings from the origin, loss of divine sovereignty, life under the rule of oppressive rulers, and suffering in the darkness of nature's dungeon. The ways to overcome these calamities by removing obstacles and treating pains are provided referencing verses and narrations without delving into common literal meanings. The method used in this research is descriptive, and the type of data collection and analysis is library-based.

The concept of "Tadbir" (strategic planning and management) is considered one of the key components in the social lives of prophets and divine saints. God, recognizing the unparalleled position of “Tadbir” in the life span of human beings in achieving happiness or destruction, has outlined, in the verses of the Qur’an, various strategic requirements for achieving their goals and success and improving them in long-term planning. Analyzing and explaining the components of managerial affairs in the social lives of prophets to achieve divine and human goals is of paramount significance, which is not observed in the studies of researchers. The findings of the present study, using descriptive, content analysis, and intra-textual methods in the verses of the Quran, reflect the important fact that in social management, there are significant and strategic components that can display Islamic management and help the Islamic society achieve its goals by committing to each of them both theoretically and practically. As a result, it can be argued that for achieving desirable goals, understanding these key elements and acting upon them is among the essentials of Islamic strategic planning and management.

Most Muslim researchers believe that the Holy Qur’an is the most important and eternal miracle of the Holy Prophet of Islam (PBUH). In Islamic terminology, a miracle refers to any extraordinary event claimed by a divine authority which is accompanied by challenge and safe from conflict. However, it should be noted that the term "miracle" (or its derivatives) is not used in its technical sense in the Qur’an; therefore, the question may arise whether it is correct to consider the Quran as a miracle. In this study, using a descriptive-analytical method, the names, attributes, characteristics, and goals that the Qur’an has stated for the extraordinary deeds of prophets were examined. It was found that all of these attributes and characteristics are also applicable to the Qur’an. Therefore, it can be concluded that, from the perspective of the Qur’an, just as perceiving prophets' extraordinary deeds as a miracle is correct, it is also correct to consider the Quran as a miracle.

With a brief glance at mystical interpretations, we find that the most fundamental element of these interpretations is the interpreter's deduction. From this perspective, we can observe different yet similar interpretations. Ibn Arabi's interpretation is a mystical interpretation that mostly has a philosophical nature. This is because the mystic, in the stage of his inner perceptions, is fascinated by understanding the truths of the world of creation and kingdom and does not need to prove the reality of his own materials, perceptions and possessions. However, after receiving spiritual perceptions, he must use philosophical principles to rationally prove his statements to the audience. Therefore, Ibn Arabi's interpretation is more inclined to interpret verses based on personal taste, which can be regarded as an example of subjective interpretation. But Khwaja Abdullah Ansari's interpretation tries to understand the realities of existence in accordance with the practical mysticism style through introspective methods and with self-discipline and effort. Therefore, he has tried to reach the understanding of the meanings of the Holy Qur’an by staying away from reason and argument and relying on enlightening the heart, which is the place of receiving internal perceptions.

Seyyed Abu al-Fadl Burqaʻi (1287-1372) was one of the contemporary clerics and Qur'an scholars. In the first half of his life, until around the age of 45, he held Shia beliefs, but gradually began to criticize and refute all Shia beliefs. He does not accept Shia Imamate or the infallibility of prophets and the household (AS) of the Prophet (PBUH). He does not consider Amir al-Mu'minin Ali (AS) as a divine caliph and does not believe in the Imamate of the household (AS) of the Prophet (PBUH). In general, he criticizes all Shia beliefs. One of Burqai’s views is the criticism of the issue of pilgrimage. In this regard, he wrote a book called "Abundant Myths in Pilgrimage to Graves" and considered all pilgrimages as myths and superstitious. The present study examined the accuracy and validity of Burqai's views on the issue of pilgrimage. The method of collecting data was library-based, and the research method was descriptive-analytical. Upon inspection, it became clear that Burqai's statements and claims about the issue of pilgrimage are not correct, and he refers to some verses and traditions to prove his claim, while ignoring others.

One of the most important interpretive issues in the Holy Quran is the issue of the Throne (Arsh) and its characteristics, which can be examined and theorized from various perspectives. Therefore, there are different opinions in this regard; some scholars consider the Throne to be purely material and physical, and view God's sovereignty over the Throne as sitting on a royal throne. Meanwhile, others consider the Throne to be immaterial and from the world of abstract entities. Some scholars also consider the Throne to mean knowledge and the center of providence. The aim of this research is to clarify the true concept of the Throne by examining and analyzing verses with precision, identifying this issue which is one of the divine teachings and has a significant impact on understanding divinity and divine greatness, in order to answer ambiguities regarding cosmology and theology. This research was conducted using a descriptive-analytical method with reference to library sources. The results show that God's Throne is an independent reality in the realm of abstract entities. The truth of the Throne refers to its position as a center for providence, management, and divine lordship. It is a position from which all divine commands and intentions are issued.

One of the fundamental issues in the integration of inner feelings in education is the moderation of human instinctual needs that psychologists and thinkers in the field of education have used various methods and strategies to succeed in it. One of the important points to achieve it is self-control in this area. The present study tries to deal with the descriptive-analytical method in order to present the educational role of self-reliance in moderating the instinctual needs of human beings from the perspective of Quran and Hadith to introduce a complete human being with the correct educational components to other human beings. Self-control is a preconceived concept that affects all dimensions and aspects of man from the human level to the divine level and guides man from worldliness to the higher world. The result of this article is that self-discipline is the central strategy in maintaining the balance of instincts that God has made a prelude to the flourishing of God-seeking human nature.