پژوهش نامه تاویلات قرآنی
پیاپی 7 (پاییز و زمستان 1400)

The Holy Quran as the last divine book and the most complete reference in expressing the truth of the religion of Islam, which has different layers of meaning that has caused its immortality. The narrations in the books of the sects indicate different layers of meaning in the Qur'an, and God Almighty in the seventh verse of Surah Al-Imran, the method and method of achieving the interpretation and esoteric meanings of the Qur'an has been referred to firmly in science, but the difference of opinion in Doubts have arisen among Qur'anic thinkers about the firm knowledge of the interpretation of the Qur'an, as well as the differences between scholars in the firm examples of science. And has interpreted the verses on the Ahl al-Bayt (AS); For this reason, in order to prove the knowledge of the Infallibles (AS) to interpret the Qur'an by descriptive-analytical method, the seventh verse of Surah Al-Imran and the narrations of the sects on the firmament in science and its examples have been studied and proved. The data of the research indicate that according to the authentic narrations of the two sects, only the Holy Prophet (PBUH) and the Imams (AS) are the scholars who interpret the Qur'an, and they are the only firm believers in the Qur'an; But this does not mean denying the knowledge of non-infallibles, but it has a penetration in hierarchical knowledge and its highest level has been realized in the Messenger of God (PBUH) and the Imams of Huda (AS(.

Understanding the Qur'an and considering two levels of appearance and interior for verses has long been considered by scholars.In this regard,the definition,framework and boundary of the three terms Interpretation,Taavil and interior and their relationship with each other has been constantly explored and challenged by scholars of Interpretation and Quranic sciences.For example,some consider interior as an abstraction of general concept of the verse and its adaptation to new referents.Some consider it the depth of the text,some believe that words do'nt independently indicate the truth of the interior.Some consider any deviation from the original meaning of the words as metaphor,interior and some,like the Sufis and the boasters consider what doesn't fit into the form of interpretation,without rules,interior and interpretation.This article,which tried to define the mentioned terms and their relationship with eachother by descriptive-analytical method,achieved these results interpretation is the expression of descending meaning and the interior of all verses,both indisputable and similar.Taavil is a serious expression of similar verses,and interior is a meaning beyond appearance.The relationship between interpretation and taavil is absolute public and private,that is,every taavil is interpretation,but every interpretation is'nt taavil.Interpretation and taavil are based on the rules of arabic literature and the principles of rational dialogue.The relation of interpretation and taavil with the interior is that interpretation and Taavil is the meaning understood from the appearance of the verse but interior is the meaning of underlying and hidden layers of that which is obtained by abstracting the general concept of the verse and adapting it to new referents.Interior doesn't appearance

Many commentators of the first centuries of the revelation of the Qur'an have examined the meaning of "interpretation". But it has been studied by commentators for a long time due to the ambiguity in the meaning of this word. The purpose of the present study is to collect information in a library method and process it in a descriptive-analytical method, first to explain the concept of "interpretation" from the perspective of Ayatollah Javadi Amoli and then to review it. The results of this article indicate that: "Interpretation" from the point of view of Ayatollah Javadi Amoli are objective and external examples that will appear in the resurrection. "Interpretation" is directly related to "Wow" in verse 7 of Al-Imran and verses (A'raf 187; Naza'at / 42). The "enma" of confinement in these two verses has not been considered by the commentators who believe in the inflection of "wow". Ayatollah Javadi Amoli in Surah Al-Imran considers "Wow" as an emotion and believes that the interpretation of verses is considered by God Almighty and firm in science, and this view is not consistent with the general definition of "interpretation", because The interpretation of the analogies, which includes the Day of Judgment and its attributes, is not known in detail except by God Almighty. In fact, the meaning of "interpretation" should be such that "wow"; "Resurrection and its attributes"; "Objective and external examples"; Cover "science of similarities" rationally and comprehensively.

The moral concept of Qina’a with the same keyword is derived from traditions. This word is mentioned in only two verses, This concept cannot be found with the Qina’a key word in the verses of the Holy Qur'an. Accordingly, it is necessary to extract the Qur'anic principles of the concepts contained in these traditions; Because according to many verses and traditions, the Qur'an and Sunnah have an inseparable connection and what is stated in the Sunnah is rooted in the Holy Qur'an. Now, if it cannot be found in the appearance (Zaher) of the verse, but it can be found in the interpretation of the verse. This article, after researching the traditional themes of Qina’a in the Qur'anic verses, has come to the conclusion that such as traditions, in the verses of the Holy Qur'an one can see various factors and effects for Qina’a. Among the most important factors are piety, the frequency of remembrance of death, knowledge of God's wisdom, certainty about God's giveness, prayer and attention to the underprivileged people. There are many effects on Qina’a, the most important of which are life satisfaction, repulsion of greed, and feeling needless and rich. In these cases, the context of the verse, the interpretation or Ta'vil of the verse guide us to its relation with the concept of Qina’a. Sometimes the appearance of the verse is not clearly related to Qina’a, but it has introduced a general principle that is related to Qina’a by referring it to some examples.

The story of Prophet Moses (pbuh) is one of the topics of interest in the Qur'an, which has been discussed in various chapters in accordance with the discussion. In verse 52 of Surah Maryam (PBUH) along with other verses that refer to the special attributes of each of the divine prophets, it refers to the entry of Prophet Moses (PBUH) into the mountain of whispers and whispering with God and dignity, and the divine word of Prophet Moses (PBUH) ) Is considered as a prominent attribute of the Imam who has had special interpretations in the eyes of commentators. This article deals with the interpretations of this verse in a descriptive-analytical method and evaluates the role of the structure of the verse in the presented interpretations. In the end, it has been concluded that in the end, it has been concluded that the commentators have considered the interpretation of attaining the status of the mission as well as the dialogue and prayers of God as gaining their knowledge and awareness of the meanings of the tablet.

One of the fundamental issues in the interpretation of religious texts, especially the interpretation of the Qur'an, is the issue of understanding. Various interpretations have been made in the field of understanding. Some of these lectures are based on the author-centered approach, some are text-oriented and some are commentator-centered. The central commentator considers the position of the interpreter beyond the comprehensor and considers only the interpreter involved in constructing the meaning of the text. The purpose of this article is to explain the disadvantages of the central interpreter in the category of understanding and interpreting the Qur'an. The present study has descriptively-analytically examined the achievements of the use of interpreter-centered thought in understanding the Qur'an and expressed its disadvantages. Author and disbelief in the objectivity of meaning.AbstractOne of the fundamental issues in the interpretation of religious texts, especially the interpretation of the Qur'an, is the issue of understanding. Various interpretations have been made in the field of understanding. Some of these lectures are based on the author-centered approach, some are text-oriented and some are commentator-centered. The central commentator considers the position of the interpreter beyond the comprehensor and considers only the interpreter involved in constructing the meaning of the text. The purpose of this article is to explain the disadvantages of the central interpreter in the category of understanding and interpreting the Qur'an.

Borrowing from the Holy Quran Narrations in previous centuries have been done through literary types, such as adaptation, guarantee, allusion, etc .; But since 1966. From a new perspective, the reading of texts from the perspective of the "theory of intertextuality" presented by the Bulgarian critic "Julia Kristova" has taken place in various works, especially in the works of Muslim literature in the field of literary texts. The aim of the present effort is to identify, introduce and express the intertextuality of the narrative in the words and themes of the sixth book of the spiritual Masnavi by Jalaluddin Mohammad Balkhi in a descriptive-analytical manner and by inducing the words and themes of the narrations and hadiths. Analyzing the process of intertextuality in the poems of the sixth book (present text) and hadiths (absent text), we find that this master poet has borrowed 9 of his moral and mystical teachings from the richest educational resources of Islam. In some verses, he has used verses and narrations in terms of structure and wording, and in others, in terms of content. The use of thematic and content relations of verses and narrations in terms of quality (as a reference or semantic adaptation) in a large number of verses of the sixth book, which has created a parallel between parallel negation (mutasas) and general negation (hawar). 

The phenomenon of exaggeration and exaggerated thoughts is a bitter and complex reality in the Shiite narrative and theological dictionary. This is a sinister phenomenon, although it has a long history; But most of all, it has emerged as a deviant current after the death of the Holy Prophet of Islam (PBUH) and with the aim To make the face of Ahl al-Bayt (AS) look bad. The continuous struggle of the Ahl al-Bayt (AS) and Shiite thinkers with the phenomenon of exaggeration is designed from the origin and purpose of this extremist idea in promoting superstitions and destroying the image of religion.It turned out that the narration of this type of narration by a number of Shiite commentators who had a narrative approach and not in order to align with the goals of the exaggerators; Which has been due to the faithful intentions in promoting the dignity of the Ahl al-Bayt (AS) on the one hand, and the trust in such narrations due to the news view on the other hand. Unaware that such lax narrations do not deserve trust and citation.

According to theologians, religion is an essential component of human existence. Through religion, man seeks to analyze the world and life, the origin and end of existence; This is the main subject of sociology and anthropology, as it is considered an intellectual and cultural alternative to secular interpretations of the origin of human existence and relation to the world and life. For some, mythological thinking has become religious thinking and then scientific and objective thinking. Sex is the biological basis of human existence. Yet, apparently, religion and gender are culturally incompatible. In this research, which has been done with a descriptive-analytical approach, we have dealt with the fact that the Qur'anic text deals with the subject of sexual intercourse as the basis of human existence and the way of life, with revelatory language and far from inferiority and with subtle phrases and selected words. . The sexual interpretation of some verses is a function of the culture of the interpreter in the paradigm of social and anthropological analysis, which puts these cases in the category of human endeavors and therefore does not reflect the true meaning of the Qur'anic text 100%. It leaves according to its sanctity.

The Shiite school introduces the infallibles (AS) as examples of those who are aware of the science of interpreting the Qur'an, and believes that the knowledge of the Infallibles (AS) is beyond ordinary science and has divine principles; Because religious texts indicate the connection of infallible knowledge (AS) to God. This research seeks to find an answer to the question of what are the types of interpretations of the Ahl al-Bayt (AS) in section 26? Therefore, in this regard, the narrations of the Ahl al-Bayt (AS) related to part 26 of the Qur'an - which have been narrated in the commentaries of Al-Burhan, Noor al-Thaqalin, Safi, Qomi, Al-Daral-Manthur, Euphrates Kufi and Kanz al-Daqa'iq - were examined and described in a descriptive-analytical method. It turned out that out of a total of 195 verses in 6 suras, volume 26, 25 verses have interpretations, and a total of 30 interpretive narrations from the Ahl al-Bayt (AS) are given below these verses. Of these 30 narrations, 25 narrations are of the type of Jerry and adaptation and from the category of expression of absolute example, 3 narrations are of the type of Jerry and adaptation and from the category of expression of general example and 2 narrations are of the type of esoteric narrations and esoteric interpretations about Amir al-Momenin ( A) and the pure Imams, the Shiites of the Imams, are the enemy of the province of Al-Muhammad (PBUH).

In narrative interpretive sources, interpretive narrations are not separated from interpretive narrations; Therefore, separating interpretive narrations from interpretive narrations and determining the type of their interpretation becomes important and necessary. In this research, we intend to realize this important point about the interpretive narrations related to the Commanders of the Faithful (pbuh) in Surah An-Nahl. This research seeks to find the answer to the question that in the interpretive narrations of Ahl al-Bayt (AS) in Surah An-Nahl, what kind of interpretations have been made in relation to the Commanders of the Faithful (AS)? In this regard, based on the idiomatic meaning of Qur'anic interpretation in verses and narrations, the interpretive narrations of Surah An-Nahl were extracted from its interpretive narrations and by descriptive-analytical method it was determined that under 15 verses of Surah An-Nahl, four types of interpretations in interpretive narrations related to Amir al-Mu'minin (AS) There are: the esoteric meaning of the verse, the esoteric meaning of the verse, the meaning of the verse over time (current and adaptation) and the meaning of the application or the generality of the verse.

One of the most important ambiguous issues in mysticism and philosophy is the discussion of the unity and multiplicity of existence. From the promise to the beings of beings to the promise of the personal unity of existence, there are views that are widely agreed among mystics and philosophers. The theory of the unity of existence - which has a mystical background - has an important place in religious thought. However, this theory is not self-evident and requires proof and presentation of Qur'anic evidence. To this end, Muslim mystics from the past have sought to substantiate the theory of the "unity of existence" with Qur'anic evidence; Because revelatory statements are the best and clearest reasons for discovering the truth for religious people. Therefore, the main question of the present study is to what extent the theory of unity of existence has Qur'anic evidence? The method of answering this question, by presenting the Qur'anic evidence of the unity of existence and the intra-religious analysis of this theory; It is mystical through library-descriptive study, and collection of first-hand works. The result of the present study is that by referring to the verses of the Holy Quran, we find attributes and characteristics of "him" that are compatible with the theory of unity of existence, including: God is one, God is the face of existence, the first and the last, the appearance and the interior,