پژوهش نامه نقد آرای تفسیری
سال چهارم شماره 1 (پیاپی 7، بهار و تابستان 1402)

In some Shiite traditions, the word "Rabb (Lord)" in verses of the Holy Qurʾān has been translated or interpreted to some of the Ahl Al-Bayt (PBUH). The existence of such narrations has caused some commentators such as Abu Al-Ḥasan b. Muḥammad Tāhir Fatūnī (d. 1139 AH) to turn to a broad interpretation of this word to Ahl Al-Bayt (AS). To explain such an interpretation, some have paid attention to the use of this word in Arabic for Malik and its use in the Holy Qur'an for other than God. It seems that the evidence given for such an interpretation is not enough and the usage of this word in the Qur'an evokes divine meanings. The narrations that have been presented to prove this point of view do not imply this at all, and there has been confusion in understanding it. Either it does not have reliable documents and sources, and there is evidence of doubt in attributing them to the Imams (a.s.), or in its text, there has been a distorted interpretation of the meaning.

According to verse 36 of Sura Al-Aḥzāb, no believing man or believing woman should stand before God's decree, because whoever disobeys God and His Messenger has gone astray. Suyūtī has narrated three narrations about this verse in "Lubāb Al-Nuqūl". In the first two narrations, the Prophet proposes Zaynab bint Jaḥsh to Zayd, but she gets angry and refuses the Prophet's order, and this behavior of hers causes the revelation of the verse. However, according to the third narration, after the Prophet's proposal to Umm Kulthūm bint Uqba for Zayd, she and her brother stand against the Prophet's command, which leads to the revelation of the verse. Historical evidence shows that these two events had a significant time gap from each other and due to this difference, the sum of two narrations for one verse will be accompanied by doubts. The current research tries to date the time of events and the revelation of the verse with a descriptive-analytical method and focusing on historical reports. The history of the events shows that the revelation of the verse is ruled out due to the behavior of Umm Kulthūm, because he was not present in Madinah at that time. But the marriage date of Zayd and Zaynab is more compatible with the revelation of the verse.

The subject “Ta’wīl” has long been the focus of researchers and interpreters of the Qur'an, and the connection of this concept in the topic of the Quran (Ta’wīl of the Quran) with the issue of interpreting concepts has made it important. Despite examining the concept of Ta’wīl of the Qur'an in the views of the ancients, thinkers in recent centuries and especially in the contemporary period have tried to find the meaning of Ta’wīl in various topics in the Qur'an and hadiths by presenting theories. The current research has tried to provide the necessary bases for the presentation of future new theories by means of descriptive-analytical method, by recognizing the components of the most important theories of Ta’wīl in the Qur'an (and hadiths), evaluating and criticizing them. Some of the criticisms of the examined theories (Ibn Taymīyyah, Mullā Ṣadrā, Allāme Ṫabāṭabāī, Ma˓refat, Abū Zayd and Pākatchī) include: The rejection of the practical meaning of Ta’wil and the existence of an internal conflict in Ibn Taymiyyah's view, the contradictions of Allāme's theory with the Quranic application of “Ta’wīl of the Qur'an”, Not expressing the connection between the meanings of Ta’wīl, while cutting a narrative in the theory of Ma˓refat, The existence of a hidden interpretative presupposition in Abu Zayd's view and the lack of clear connection between different meanings of Ta’wīl in Pakatchī's view.

The word Rafath is used twice in the Holy Qurʾān and it is one of the Qurʾānic vocabulary whose meaning has many confusions and interpretation complications. Part of this variety of interpretative opinions is due to the fact that the ancient commentators and lexicographers, instead of explaining the meaning, explained its examples and perhaps they did not have access to its literal meaning. The evidence indicates that Rafath as a word has become obsolete since the middle of the third century of Hijri, and its abandonment in the following centuries has added to the difficulty of the commentators' work. After showing the ambiguities of the commentators and criticizing their opinions, the present research explains the lexical value of Rafs with a historical linguistic explanation, and especially by using the methods of etymology and comparative study of Semitic. As a result of the debates, it is said that «Raft» literally means «hitting with spreading something» and its use for sexual intercourse, although it is the most common use, is an irony. The use of this term for «blatant sexual words» and «fornication» is also based on permission and based on the same meaning as «sexual intercourse». However, those groups who have taken rafath as meaning «ugly speech» in general, have distanced themselves from both the lexical principle and the Quranic context.

The Holy Qurʾān has verses and phrases that do not have clear indications and instances and exegetes are not unanimous in their interpretations. In the verse 96 of Surah Taha, “He said, I saw what they did not see, so I took a handful [of dust] from the track of the messenger and threw it, and thus did my soul entice me”, which indicates the Samaritanʾs response to Prophet Moses questioning of his peopleʾs calf worship, is an example of such unanimous interpretation. The present study aims to analyze the meaning of the term "the track of the messenger" in a descriptive-analytical way. Examining the narrative and interpretative sources of Farīqiyn (Shia and Sunni) and analyzing the implications of the verse shows that Allām-e Ṫabāṭabāīʾs view point who considers the track as gold and the Messenger as Moses, and says “the track of the messenger, was the gold of Moses or attributed to him, which Moses ordered to collect from the Copts and carry with themselves, and then Samaritan made a statue with these golds, which is inside the hollow and whenever the air goes through, It would come out of its mouth with pressure, making the sound of a calf”, is compatible with the logic of verse 87 and Therefore is closer to correctness and preferred over other interpretations.

Determining the direction of the language is one of the basics of interpretation. In the discussion of the language of the Qur'an, there are many issues, one of which is whether it is spoken or written. In this discussion, they are looking for the answer that the language of the Qur'an has in terms of expression and speech. The meaning of spoken language is to choose a language from the categories of speaking, induction, conversation, and performance, which takes into account the audience and expresses the sentences and phrases in each part in a connected and short way. However, in the written language, the arrangement and order of the words and arrangement of the contents are formed in the absence of the audience and the listener, and its denotative signs are linear. The effect of this discussion is in the interpretation of the Qur'an and in the discovery of knowledge and the general position of religion. In the realm of Qur'an expression, in determining the audience and the level of using evidences and evidences within the text and outside the text. Although this issue has been discussed sporadically in the introduction of many Qur'anic interpretations and sciences since the distant past, it has been raised in the form of linguistic terminology in the contemporary period, and most of the opinions have been raised on the orality of the Qur'anic text. The present research has expressed a detailed opinion about the cleverness of the language of the Qur'an and the proof of this theory by proposing theories and reasons and evaluating the views.

The current research presents a new theory with the aim of understanding the seventh verse of Surah Al-Imran and unraveling the meaning of " Decisive Verses " and " Ambiguous Verses ". This theory is based on the general discourse of the Qurʾān and the historical context of revelation. According to this theory, the meaning of "verses" is not the divisions of the surahs of the Qurʾān, but rather the instructive and warning signs of the Qurʾān. "Muḥkam" means that which has been decreed and fulfilled and "Mutashḥbih" means that which is similar to "Muḥkam". "Heavenly Original Scripture (Umm al-Kitāb)" means the central core of the Qurʾān around which the rest of the Qurʾān is formed. The Qurʾān is a warning letter and its realized lessons are the foundation and center of this letter. In the position of warring with the Messenger of Islam, the misguided ones requested the occurrence of the punishments promised in the Qurʾān and the realization of lessons similar to the lessons of the previous nations. In this regard, "Sedition" means suffering from torment and "Tawil Qurʾān" means its end. Knowing the end of the Qurʾān, which is assigned to God, is the knowledge of when and how the promises of the Qurʾān will be fulfilled in the future.

Family is one of the main institutions of human society. The topic of Maintenance(Qawwāmīyyah) is one of the topics related to the family, which is mentioned in verse 34 of Surah Al-Nisā. This verse has always been the focus of foreign commentators and has been the subject of many studies in historical periods. Using the descriptive-analytical method, the upcoming research is a methodical attempt to discover and explain the example of "consistency" from the perspective of the parties. The findings of the research show that the researched verse, with regard to the context of the preceding and following verses, is related to how men and women interact in the family environment, and determines the position of the two in the family institution, and the duty of the man. It refers to the guardianship of the family, the protection and management of the family's economic affairs. There is a difference in determining the example of guardianship among the commentators, and things such as the responsibility and management of family affairs by men, the sovereignty and dominance of men over women, the limitedness of only marital affairs and family life, and the payment of alimony and the adequacy of their affairs have been mentioned.

Not limiting the influencing causes in the universe to natural causes and believing in supernatural factors is one of the characteristics of a God-believing person, and this determines life expectancy and facing events in a different way. The degree of belief in this idea is to the extent that, from the point of view of some, in the comparison between the effect of the natural factor and the supernatural factor, there is a possibility that the natural factor will lose its effect under the influence of a stronger factor, and this is while the effect of The spiritual and supernatural factor is certain. In this regard, the analysis of the relationship between inviolable natural laws and the influence of supernatural factors in the scope of the creation system is one of the issues that have focused the minds of religious scholars. Different ideas have been raised in this; Some have given authenticity to supernatural factors and considered the laws of the creation system to be valid. Denying supernatural causes and giving originality to material laws is another attitude. Some have also accepted the influence of supernatural factors by observing the natural laws. For this purpose, the present article has tried to validate the intellectual currents in the face of the influence of supernatural factors with a comprehensive approach to the verses of the Holy Qurʾān. The universe will pay. The findings show that from the perspective of the Holy Qurʾān, divine agency as a transcendental force relying on the system of causality; It is undeniable; This means that the process of influencing supernatural and spiritual causes in the creation or destruction of phenomena takes place by employing natural causes.

Muḥammad bin Sa'ib Kalbī (d. 146 AH/ 763 CE) is one of the Shia commentators and controversial figures of the second century of Hijri, who compiled the most extensive commentary up to his time and many of his commentary traditions have been remembered in the hearts of commentators. This research deals with the methodology and typology of his interpretation with a descriptive and analytical method and deals with his views on Quranic sciences. The results indicate that his method of interpretation was general and comprehensive according to his time, and in understanding the meaning of the verses, he used the Holy Qur'an, the words of the Prophet (PBUH), the sayings of the Companions, the means of revelation, and even the words of the People of the Book. Kalbi interpretation includes various types such as giving examples for the verses, the dignity of the revelation, applying the verse or verses from the Qur'an to a person or people or events after the time of revelation, general interpretation of the verses, explaining the ambiguities, and jurisprudential interpretation and explaining the stories of the Qur'an. to be He has also made comments on topics related to Qur'anic sciences, such as cut-off letters, order of descent, Meccan and Medinan, abrogated and canceled, and recitations. In general, he is a key figure in the transmission of Quranic ideas to the periods after him.

Among the verses that are discussed and disputed in the Shi'ite interpretations and Sunni interpretations, there is a difference in the interpretation of the verses related to the Ahl Al-Bayt (AS).Examining the interpretation of Muqatil ibn Sulayman, which is one of the old Sunni interpretations, shows that Muqātil under many of these verses refers to  He did not consider them as members of the Ahl Al-Bayt (pbuh) and considers them to be about other people, but examining the views of other Sunni commentators, many of which are against Muqatil's view, raises doubts about the validity of Muqatil's view about these verses.The present research, with a comparative-analytical method, after presenting the opinions of Muqātil ibn Suleiman under the relevant verses, has collected the views of some sources of Sunni interpretation under these verses.The examination of these interpretations shows that, unlike Muqatil, many narrations There is evidence of the virtues of the Ahl Al-Bayt (AS) in these interpretations. The results of the present research indicate the weakness of Muqatil's point of view about these verses and cause his opinion to be rejected about the related verses.

Among the verses that commentators disagree on is verse 105 of Surah Tauba. The commentators do not agree on the addressee in this verse and have considered the verse to be addressed to the general public, the obligatory, the righteous, the non-righteous, and the hypocrites. Another issue on which commentators have not reached a consensus is the concept of "believers" in this verse, which they have interpreted as martyrs, angels, believers, and imams (a.s.). The present article aims to present a different interpretation of the discussed verse in accordance with the context with a critical analytical view and a detailed examination of the mentioned issues. As a result, in the explanation of the mentioned verse, it can be said that this verse is addressed to those mentioned in verse 102, and what is meant by seeing the believers is the knowledge of the believers (people with faith) about the actions of these people in common and usual ways. Also, the narrations that the imams (a.s.) have understood the meaning of "believers" are actually related to allegorical interpretation. It seems that factors such as staying away from the space where the verses were revealed and ruling their own understanding of the narrations similar to the verse on the context of the verses, have been influential in the interpretation of the commentators.