فصلنامه مطالعات تفسیری
پیاپی 53 (بهار 1402)

In the interpretation of the opening verse of Surah al-Fath, fariqain commentators have encountered four basic ambiguities in the meaning of: fath/victory, dhanb/sin, ghufrani dhanb/forgiveness of sin and the quality of the connection between fath, mentioned at the beginning of the verse, and ghufrani dhanb. Despite their great interpretative efforts, in most cases, they have not been able to establish a meaningful and reasonable connection between the "fath" and the following" ghufrani dhanb". In this article, an attempt has been made to explain the connection between these two by analytical and inferential method. Therefore, the main issue of this article is to investigate the how of the relation of the interpretation of "fath" to "ghufrani dhanb" in this verse. The result of this effort is that ghufrani dhanb is the cause and fath is its effect, and also by examining the provisions of the Hudaybiyah Treaty, it becomes clear that great political achievements have been achieved with this peace, which deserves to be called political fath. Based on this, only when the ghufrani dhanb with this political fath would be of a reasonable meaning that the dhanb and its ghufran be also understood in the field of politics and its cause and effect relationship be maintained; not that dhanb and ghufran be taken in its conventional meaning - which has lost its real meaning and blemished the radiant face of the Messenger of God.

The creation of Jesus Christ is one of the most controversial and challenging issues that have been discussed in the Holy Quran, especially in Surah Maryam regarding the quality of his creation, false beliefs and deviations presented about it. Regarding the phrase "qaul al-haqq" in the verse 34 of Maryam, there are different opinions from different commentators. The previous speech of the prophet Jesus when introducing himself and also a property for the Prophet is one of the opinions referring to the case for the "qaul al-haqq". Also, it is one of the main interpretive opinions that "qaul al-haqq" is the quality of the creation of the Messiah, on the basis of the Divine order: "kun fa yakun"; the one referring to a creation not of a thing. On this basis, there is a close connection between "qaul al-haqq" and "kun fa yakun", so that "qaul al-haqq" can be considered to be the same as "kun fa yakun" in the creation of Jesus. Therefore, "kun fa yakun" as God`s not of a thing agancy has a great role in the presentation of Qur'anic ontologico-theological studies and any false belief, including the theory of "susur/issuing" and "viladat/birth", attributed to God and rooted in the thought of the former disbelievers and, accordingly, of Jews and Christians, will fall into oblivion.

Investigating the quality and the way of measuring human actions in the resurrection is one of the topics focused on by commentators. The tools of this sensitive and influential assessment on human happiness are mentioned in the Holy Quran and various interpretations have been presented to analyze it. This research, using a descriptive-analytical method, by examining verses from twelve surahs in the Holy Qur'an and by emphasizing the keywords: weight, measure, and the book of deeds, has investigated the opinions of different commentators on the application of truth or metaphor of these categories. Some commentators have given a real meaning to "scale" and "book of deeds" and some believe that these topics have been used figuratively and verbally and only to convey the meaning. The Holy Qur'an aims to deal with a truth that in the supra-material world has a concept of its characteristics in the material world, thus by mentioning "scale and book" it seeks to apply this meaning to a truth in the ascending process. That feature can be implied and adapted to this word in the supernatural space. Therefore, the realist point of view as the chosen theory considers the intended meaning in measure and book - which includes measuring and recording actions in an accurate and perfect form - as a fact that has been conceptualized and can be semantically adapted to its independent truth.

The verse "W al-Muhsanatu min al-Nisa` illa ma malakat aymanukum" is one of the verses that, due to mentioning certain ground of revelation, has become a place of reflection for commentators and jurisprudents. Referring to a report by Abu Saeed Khadari, the commentators link the content of the verse with Ghazwa Utas Honain, stating that the verse was revealed in the 8th year of Hijrah to exclude "Sabayayi Utas / married women captured in Ghazwa Utas" in the 8th year of Hijrah from the scope of the sanctity mentioned at the beginning of the verse. The current research, by an analytical method along with a critical approach and using library sources, has come to the conclusion that the common understanding of this noble verse is influenced by its ground of revelation, conflicts the spirit of teachings of the Holy Quran on the one hand, and with the context of the verses on the other hand. It is inconsistent. The claimed reason for its revelation also lacks proofs of authenticity, and no interpretative thought can be based on it. Therefore, rethinking the reason for the revelation of the verse and the common understanding of it is considered necessary, especially when fundamentalist and dogmatic groups such as Da`ish, Salafism, etc., present a distorted image of Islam to the world based on such an understanding.

Among the doubts raised regarding the general spirit governing the verses of the Holy Qur'an is the dominance of patriarchal thought in the social verses. One of the entries in the Leiden Encyclopedia that deals with this issue is the entry "Patriarchy" by Mohammed Bamyeh, a writer and researcher in the field of Islam. With the aim of discovering the Holy Qur'an's view on patriarchy, he divides the Qur'an's references to patriarchy into three topics: the role of patriarchal authority in normal social relations, the father as an ideal religious figure, and patriarchal attributes and divinity and, relying on the holy Quran and some references, presents some ideas in these three sections. The present research aims to criticize such beliefs and explain the real view of the Quran towards patriarchy. The findings show that supremacy and pure subservience, which are the two main components of patriarchy in the western view, have no place in the Quran and Islam, and Islam has an independent view of the father's management in the family, which is formed according to the two concepts of authority and guardianship. As a result, it is clear that in the said entry, despite the existence of some correct reports, false claims have been made, such as the desirability of patriarchy in the Holy Qur'an, which is rejected by citing the revelation teachings, and the said entry is confused due to the existence of problems such as superficial and incorrect understandings of the verses. The entry due to lack of sufficient use of authentic Islamic sources is a scientific weakness.

The Holy Quran has included various analogies for human education; In the verse 41 of Surah Ankabut, taking the governorship of someone other than God has been likened to the laziness of a spider's house. Nowadays, bulletproof vests are made from spider webs, which shows the strength of this delicate thread. About the why of such likening, some has attributed the expression "Auhan ul-Buyut" to the spider family and some to the spider's web. The current research is organized with the aim of reading the commentators' point of view using analytical-descriptive method. The result is that: firstly, the verb "Ittakhzat" refers to the female spider that builds the house, and "bayt" refers to her pair that form a family together; But after pregnancy, the woman eats her placenta and the family is destroyed. Therefore, "auhan" is a description of the family, not a description of the cobweb; Because cobweb cannot play the role of a house. This concept is about the choice of someone other than God as a guardian, and when their interests disappear, their sum will disappear. Secondly, empirical science considers spider web as one of the strongest structures. A species of spider does not spin a web, so the web is not a spider's house, but it is used for purposes such as seizing, hunting, making cover rooms, and makes a hiding place like a tunnel for comfort, hibernation, and reproduction. Thirdly, the polytheist places ma siw allah in the position of God, but it cannot accept a minimal role. So the problem does not lie in the nature of something, that is spider's web! Rather, it refers to its role!

In the verse 125 of Surah Nahl, Almighty God has explained the types of calling to truth. Wisdom, good preaching and good argument are three types of calling to the truth. The main question of this article is: How the types of calling to truth are used in the verses of the Holy Qur'an? After analyzing verse 125 of Surah Nahl, this article has analyzed these ways in Surah Al-Baqarah as an example based on the survey and descriptive method and has recounted some examples of verses containing wisdom, good preaching, and good argument. The present study shows that the types of calling to the truth can be applied not only in Surah Baqarah, but in all the verses of the Holy Quran. It seems that these methods are used in all the surahs and verses of the Holy Quran. It is very effective to pay attention to the methods of calling to the right and their application in religious communication and propaganda.

In the verses 91, 92, and 95 of Surah Hijr, the Holy Qur'an mentions three groups, "muqtasimīn", " i`ḍīn" and "mustahzi`īn", respectively. The commentators, after identifying the examples of these words, have expressed different views as follows: Some consider the meaning of "muqtasimīn" and "i`ḍīn" to be Jews and Christians who divided the Qur'an and believed in the verses that agreed with their beliefs and disbelieved in what was against their beliefs. Some other have considered the polytheists of Quraysh as the examples of those two who divided the Holy Quran and considered part of it to be magic, priesthood, legends of the past and part of it as fabricated, or polytheists who knew the Quran as being slanders and divided and analyzed the rules of the Quran. Some other commentators, regardless of the context of the verses, have introduced the people of Saleh, the prophet, as the example for them. In the present article, an attempt has been made to investigate different viewpoints on the examples of " muqtasimīn ", "i`ḍīn" and "mustahzi`īn" using the method of description and content analysis. The result of the research shows that these words are conceptually related and their examples are the infidels of Quraish; The same group that during the Prophet's mission under the leadership of Walid ibn Mughairi harassed the Holy Prophet and the Holy Qur'an mentions them as "mustahzi`īn".

The Hereafter and resurrection is one of the important issues that man should be aware of and an important part of the verses of the Holy Quran is about it. There are many positions in the resurrection such as hashr, ṣirāṭ, mīzān, hisāb, Jannah and Jahannam. The word "mīzān " or "balances" is sometimes used in this world, such as: "And We sent down with them the Book and the Scales" and sometimes in the Hereafter, such as: "And set the scales for the Day of Resurrection". What is the meaning of "mīzān " in this world and the hereafter from the point of view of Fariqain? Does it mean righteousness and justice, or is "mīzān " in the hereafter, a body with two cups or the word has been used as a metaphor? In this article, an attempt has been made to investigate the meaning of mīzān in the resurrection with an analytical and inferential method. The result of the present research is that mīzān in the hereafter is a means corresponding to the embodiment of the actions in that world and it also has a kind of physicality and quality in accordance with that world, and the statement of truth, justice, the Prophet and the Imams about it consist in the expression of its properties and characteristics. Also, the use of the plural  al-mawāzīn is due to the number of people, the number of actions and the number of aspects of actions.

Most commentators and translators of the Holy Qur'an have interpreted the verb "Yastahyoun" and its other forms in the meaning of the verb form "yastahyuna" and its other derivatives in relation to the meaning of the verb "yastabquna", having the concept of seeking in Istif`al form of the verb, simply in the meaning of "seeking to keep women alive". While understanding the lexical meaning of the verses and also, paying attention to the root of the word and the context of the verses, as well as the use of historical and narrative sources, gives a comprehensive and complete meaning of the verb "yastahyuna" and its derivatives, which excludes the one-dimensionality of the meaning of these verbs. The usage of the Istif`al form of the verb "hayya" in the 6 verses describes the behavior of the haraohs with Bani Israel and the brutal slaughter of their children, which is used in different forms and in the form of verbs: " yastahyuna, istahyu, nastahyi, and yastahyi" and in all these cases, the word "nisa`" has been used as their complement or object. The findings of the research show that the meaning of "seeking women's life" and "violating their sanctity", with the intention of finding male babies, is compatible with the meaning of the verb "yastahyuna". Moreover, " search and severe care of pregnant women and tearing their bellies", with the meaning of "keeping women alive with the intention of serving" from the verb " yastahyuna", cannot refer to the harsh and tormenting situation that is mentioned in the verses of the Holy Quran expressed as "Yasūmūnakum sū`a al a`dhāb".