نشریه معارج
سال چهارم شماره 2 (پیاپی 7، پاییز و زمستان 1403)

Quranic interpretation is a science formed on the basis of the Holy Quran, and has a specific "research method", the strict observance of which is the basis of the methodology of Quranic interpretation. The methodology of interpretation has five characteristics and elements: 1. Interpretation based on pre-accepted principles; 2. Using reliable sources of interpretation and the need to avoid source references; 3. Using a comprehensive ijtihad methodology and the need to avoid source references; 4. Using the rules of Quranic interpretation; 5. Using the tools of interpretation. Recognizing and applying these elements standardizes Quranic interpretation and reduces errors and deviations in understanding the Quran; it also leads to a decrease in the differences in the views of commentators in understanding the Quran.The valid sources of interpretation of the Quran are: the verses of the Quran, the tradition of the infallibles, abstract reason, and empirical reason. Invalid sources also include things that may be considered a source of interpretation, while they are not the real source of interpretation and distance the interpreter from understanding the Quran.If abstract reason is considered with the special conditions of proof, its guidelines are absolutely, and including in the interpretation of the Quran, to the extent that it gives a definitive fatwa, proof, and the Quran can never be interpreted without considering them. An example of the role of reason as a source in the interpretation of the Quran is its role in explaining the "proof of objection" that is used in some verses of the Quran.Methodological rational interpretation is different, on the one hand, from interpretation based on the discovery and intuition of the knowledgeable, and on the other hand, from interpretation based on opinion.

The Tasnim Method in Interpreting the Quran is a comprehensive ijtihadic method with an emphasis on "interpreting the Quran by the Quran" with a moderate approach, meaning maximum benefit from the verses of the Quran, which is achieved by the intellect's discernment of the evidence and clues of the verse or other verses and their analysis and conclusion. In this case, the intellect only plays the role of a "lamp" and a tool. Therefore, Ayatollah Javadi Amoli makes a eloquent effort to benefit from it in his valuable Tasnim interpretation. The cognitive outcome of applying this role is to deepen and expand Quranic knowledge and avoid incorrect or incomplete and superficial understanding. The present article, written using a descriptive-analytical method, explains the essence of Misbahi's intellect and comprehensive ijtihadic interpretation, as well as the interpretation of the Quran by the Quran, and presents some of its Quranic and narrational evidence. It then points out fifteen functions of the application of Misbahi's intellect in Tasnim interpretation, especially with an emphasis on the interpretation of the Quran by the Quran: accuracy in the meaning of words, attention to the types of signification of the signified and non-conformity, analysis and explanation of the contents, interpretation of verses and reference of similarities to certainties, removal of apparent contradictions of verses and having a comprehensive view, general assignment, absolute restriction, consideration of key verses, separation of concept from instance, attention to breadth and inclusiveness, discovery of cause, recognition of allegory from limitation and determination, utilization of the grammatical message from descriptive expression, utilization of verses in confirming interpretive narrations, utilization of verses in criticizing interpretive narrations.

There is no doubt that reason and revelation are considered two central elements in the ontology and epistemology of religion. This matter has always been the subject of scrutiny and investigation by many religious leaders. A Muslim needs revelation to understand and discover the divine decree in order to be able to meet his needs. At the same time, he faces new issues that he may not be able to find answers to by referring to the appearances of narration. Therefore, considering the authority of reason alongside revelation, he tries to understand the divine decree.From the essence of some of the words of Professor Allamah Javadi Amoli, it is understood that reason has no role in the ontology of religion and does not have an independent ruling, but rather its ruling is in fact the discovery of the ruling of narration. However, from some other aspects of his words, it is also clear that, given the importance of the ruling of reason, they consider reason an independent source for understanding the divine ruling and consider its fatwa to be the same as the fatwa of revelation. Therefore, this research aimed to examine this issue by referring to the works of Professor Javadi Amoli.

Understanding man and his place in the system of existence has always been one of the most important concerns of thinkers. Humanism, relying on the principle of human self-sufficiency, introduces him as the main source and criterion of value and meaning; for this reason, they claim that they can best ensure human value and dignity, justice, meaning, ethics, and human rights. In contrast, Ayatollah Javadi Amoli’s innovative theory of “Interpretation of Man by Man” and the Quranic definition of “Hay-e-Motaleh” that is derived from it, seek to create a comprehensive and solid framework in the field of anthropology. The aim of the research is to find an answer to this question: In which explanation – humanistic anthropology or anthropology based on the definition of “living divine” – is the true value and dignity of man provided in an authentic and sustainable way? The research method of this research is descriptive-analytical. The results of accepting the definition of man as “living divine” in the critique of humanism can be summarized in seven axes: the possibility of redefining human dignity; the critique of concepts such as freedom, individualism, morality, and humanist teleology; the crisis of meaning, and ultimately the lack of comprehensiveness of the definition of man in humanist thought. The research findings show that from the perspective of Ayatollah Javadi Amoli, humanism has gone to extremes in defining man. On the one hand, by preferring man’s natural desires over transcendent desires, it has reduced him to the level of an animal, and on the other hand, by setting man as the standard, it has introduced him in the place of God. Contrary to the claim of humanism, man is the successor of God and not his replacement; therefore, his dignity is also due to the position of divine caliphate. Ayatollah Javadi Amoli's Quranic approach to defining man opens a new horizon for explaining "how man attains true dignity" and at the same time, by seriously criticizing "human self-sufficiency", it will pave the way for theoretical and practical enrichment in anthropological studies.

The Holy Quran is an eternal and universal heavenly book that has been sent by God for the happiness and guidance of mankind through the last divine messenger, and it will be the guide of mankind until the end of the material world and the establishment of the Day of Judgment. This eternal miracle has the characteristic of being universal and universal and will not become obsolete or invalidated with the passage of time. The purpose of the present study is to examine the reasons for the eternity and universality of the Holy Quran from the perspective of Ayatollah Javadi Amoli, as a great jurist and renowned commentator of the Holy Quran. The present text, considering his opinions and views, from an intra-religious perspective and with an analytical approach, has tried to answer the question: what reasons does he examine for the universality of the Holy Quran? Considering the above purpose and question, he has studied the subject using documentary research method and has reached the following conclusions from his perspective, in addition to many verses of the Quran that indicate its universality, features such as naturalism and the natural language of the Quran, valuing knowledge and reason, justice, divine dignity of man, the universal mission of the Prophet (PBUH), the comprehensive divine and human values, the infallibility and non-distortion of the Quran indicate the immortality and universality of this book of guidance.

Decision-making, as one of the main pillars of organization and management knowledge, has always been the focus of researchers. The breadth of literature and theories related to decision-making shows the importance of this issue in the field of management. In this research, with the application of thematic and analytical-descriptive interpretation methods, an attempt has been made to examine the concept of decision-making from the perspective of the Holy Qur'an with a new approach, relying on the interpretive opinions of Allameh Javadi Amoli. Allameh Javadi Amoli has presented valuable views in various fields related to management due to his scientific comprehensiveness and attention to emerging issues including organization and management. This comprehensiveness and attention to the issues of the day has provided a favorable ground for research on the concept and process of rational decision-making in the field of Quran and sciences from his point of view. The findings of this research show that Allameh Javadi Amoli has used words such as determination, determination and determination to explain the concept of decision-making, and these words have been used synonymously with decision-making in many cases. Also, the analysis of his interpretations shows that in Allameh's system of thought, there are specific foundations and models for rational decision making. As a result, the findings of this research show that the Holy Quran and its interpretations, especially the interpretations of Allameh Javadi Amoli, are a rich source for understanding and explaining the concept, foundations and models of wise decision-making.

Ethics and Religion are the two pillars of human life. Whether some people turned away from the religion and adhered to ethical life, they have considered ethical acts inevitable, based on customary or personal standards. According to the Statement “I have been designated as a prophet to perfect moral standards”, Islam has presented a moral system which is based on the inquest from holy Quranic verses and Narrations of Ahl-ul-Bayt (pbut). Among the moral systems taken from the normative ethics, deontology and teleological systems have the highest degrees of similarity to the Islamic ethics. In this paper, these two moral systems are investigated based on the descriptive-analytical method in order to find similarities and dissimilarities with the Islamic ethics system derived from Quranic verses. In final, it is concluded that Quranic ethical system is a combination of deontology and teleological systems that pursues the otherworldly bliss and divine consent by means of doing some deontological duties ordered by Allah the almighty. As a result, deontological orders in Quranic verses and Narrations are a symptom of human deontology in the world that ends to teleology in the otherworld.