نشریه مطالعات تفسیری آلاءالرحمن
پیاپی 3 (بهار 1402)

The movement of disbelief is a phenomenon that has threatened every revolutionary society from the inside since the beginning of the history of Islam, therefore, identifying the methods of strengthening this movement against Islam can be considered as the issue of the day for Islamic societies. Analytical understanding of the ways and methods of the current of disbelief in conflict with Islam and Muslims, and getting to know the general lines of the current of disbelief and the fields of their efforts to penetrate and reach into human and Islamic societies, is a necessary action, and also a duty for every Muslim. The present article, which has been conducted through a library method and by referring to the verses of the Quran and historical and narrative sources, intends to explain the meaning and concept of disbelief and to answer the question “What are the various methods of disbelief in conflict with Islam and Muslims, from the perspective of the holy Quran?” The result of this research is that throughout the history of the current of disbelief, there have been various tricks and methods, such as assimilation and physical elimination, exploiting the weak points in the Islamic society, implementing a step-by-step policy, continuing in the field of confrontation, using all-around obstinacy, casting doubt, ridicule and mockery, and creating conflicts, etc., have been used to confront Islam and Muslims.

Taqiyyah or dissimulation is a completely rational strategy based on the preference of the most important over the important, which is accepted by all rational people from every religion and school of thought. In the Holy Sharia of Islam, it has been generally accepted by all the jurists and commentators of the main schools of thought, and the twenty-eighth verse of Surah Al-e ‘Imran is considered the main religious reason for the permissibility of Taqiyyah. This article, which has been conducted through a descriptive-analytical method and using library data seeks to answer this combined question: What is the Qur’anic evidence of Taqiyyah from the perspective of Alousi and Allameh Tabatabai? And what is Alousi’s objection to the Shia view on Taqiyyah and Allameh Tabatabai’s answer to it? The result of this research is that the content of the mentioned verse has been discussed in detail by these two commentators and the legitimacy of Taqiyyah has been proven. Of course, Alousi’s claim is that the Shia has taken the extreme path in prescribing Taqiyyah; But with the valid and reliable answers given by Allameh Tabatabai, it is clear that this accusation and claim of Alousi against the Shiites is not true. In addition, in the light of this research, it was determined that the only difference between the parties is in the extent and characteristics of the permissibility of Taqiyyah, which will be discussed after reporting the words of two commentators in stating the items of “exception” in the mentioned verse.

One of the essential prerequisites for interpretation based on the words of the Infallibles (AS) is the methodology of the interpretation of those nobles. This is necessary because achieving a correct understanding of the verses of the holy Quran is based on knowing the way of interpretation of the Infallible scholars as the true interpreters of the Qur’an. So far, some commentators have interpreted the Qur’an using the interpretation methods of Ahl al-Bayt. Among other things, Ayatollah Khoui followed this method in “Al-Bayan fi Tafsir al-Qur’an” (which is more of a work in the field of Quranic sciences than interpretation); By stating numerous issues, he tried to achieve a comprehensive interpretation of the Qur’an through the traditions of Ahl al-Bayt (AS), what the author has mentioned in the introduction of this book. The present research is trying to explain the interpretation method of Ahl al-Bayt (AS) through a descriptive and analytical method and by following the text of “Al-Bayan” and other library sources. The findings of the research showed that in addition to the project of methodical interpretation, he also pointed out methods of interpretation of Surah Al-Fatihah in addition to the discussion of the interpretation of Surah Al-Fatihah and brought some traditions as evidence in this field. According to him, the method of interpretation of Ahl al-Bayt (AS) is comprehensive and includes the Qur’an-to-Qur’an method, the method of proverbs, and the method based on ijtihad and reason.

One of the important issues raised in the Second Step Statement of the Supreme Leader is the issue of “scientific jihad”; The purpose of this type of Jihad (which is considered a branch of Soft Jihad) is to break the forefront of science and enter the scientific fields with the framework of Islamic beliefs in order to realize the creation of a new Islamic civilization. The present article was compiled by following the Quranic verses and using the descriptive-analytical method; It seeks to answer the question, “What is the Qur’anic evidence for the realization of scientific jihad in the statements of the Supreme Leader?” The results of this research are as follows: the conditions for the realization of scientific jihad in the words of the Supreme Leader can be divided into two categories of insight and behavioral conditions and have evidence in the verses of the holy Quran. The insight conditions are self-belief, discourse creation, and spreading the thought of scientific jihad at different levels of society; Conditions like Jihadi movement in the direction of producing science and thought based on domestic culture and through the presentation of scientific research, holding free-thinking chairs, cultivating elites and entrusting the field to them are considered as behavioral conditions; Because the only way to guard the boundaries of beliefs and faith and to ensure the life of the righteous is scientific jihad and being a pioneer in science.

God has placed various types of instincts in human existence, and human being needs all of them through his excellence and perfection, and he must use each of them to the extent that it does not conflict with the purpose of his first creation. Since humans are involved with instincts during their daily lives, how they react to instincts has a great impact on their souls, minds, and peace. That is why finding out about the optimal model of managing instinctive desires in the Holy Qur’an in two dimensions, cognitive and restraint, is the way to deal with instincts according to Quranic teachings. The purpose of this article is to answer this main question: “What is the optimal model of managing instinctive desires from the perspective of the Holy Quran?” This research was done using library sources and with analytical and descriptive methods and the following results were obtained: since human creation is designed based on his needs so that his creation contains a symbol of needs, knowing the correct form of satisfying instincts and methods of knowing their correct form is necessary so that the physical and mental health of a person is not challenged. On the other hand, without knowing the methods of self-control to properly satisfy their instincts, it is not possible to manage instincts and people may suffer from excesses in this matter. For this reason, knowing the desirable model of managing instinctive desires in the Quran and adhering to it in the field of action leads to more peace and balance in humans.

Surah Al-e Imran is one of the Madani Surahs of the Qur’an, the possibility of all its verses being revealed at once is very close to mind due to the existence of interconnection, coherence, and perfect fit between its 200 verses. Examining the collection of verses of this surah indicates that the atmosphere of its revelation is based on the characteristics, conditions, and special events that happened during the revelation of this surah. The main content of Surah Al-e Imran refers to the call of believers to unity and patience against the enemies of Islam. This article has been compiled using the descriptive-analytical method and seeks to answer the question: “What is the reason for the coincidence between the revelation of Surah Al-e Imran and the events related to polytheists, hypocrites, and people of the book?” The result of this research is that the existence of a connection between the verses of Surah Al-e Imran and the functions of each of the mentioned clans at the time of their revelation is an indisputable fact and various topics such as monotheism, the various attributes of God, resurrection, jihad, enjoining good and forbidding wrong, tawalla, tabarra, and Hajj, as well as the narration of prophetic histories such as Adam, Noah, Abraham, Moses, Jesus, and the story of Mary, and the lessons of the Uhud and Badr battles during this surah, can be evidence of the correctness of the aforementioned result.