نشریه قرآن شناخت
پیاپی 2 (پاییز و زمستان 1387)

The article involves the interpretation of Sura al-Baqara, verses 8-12 explaining certain manners and actions of hypocrites towards the guidance of the holy Quran. Verse 8: The root of hypocrisy is one’s weakness of soul and, the remedy of which lying in strengthening one’s faith. The phrase “min al-nās” is used to humiliate the hypocrites. Verse 9: “khidāc” means hiding the facts in order to deceive others, “yukhadicuna” meaning to seek to deceive others, and “Shucur” being scrutiny or close examination of the things. The secret behind shifting from the expression “yukhadicuna” to that of “yakhdac una” is that hypocrites sought to plot, but they were caught in their own trap. The cause behind hypocrites’ plotting against God is considered to be infiltration of sensual desires in their hearts and their being deprived of carefulness and scrutiny. Verse 10: By “heart” in the Quran is not meant the physical organ, but the spirit or a stage of spirit which is the center or the source of distinctive human qualities.The increase in hypocrites’ sickness of heart occurs due to the universal divine law and order, since whoever follows a way out of his own volition, he would achieve the peak of perfection in that process.Verses11-12: “Fasād” means losing the benefits expected from something, and hypocrites’ “Ifsād” meaning their internal unbelief or insincerity or their weakening the Islamic society as a result of their spying. They assume themselves to be rectifiers since they are unable to distinguish “Ifsād” or corrupting from “Islah” or rectifying.

The present article deals with certain semantic links among the Quranic verses from Allama Tabatabai’s perspective. In Allama’s view, the holy Quran reflects the coherent facts of the universal existence like a mirror. Thus its teachings are coherent, and interpreting one another just as the facts in the universe are. The whole verses of the holy Quran are linked in the light of the unique aim of guiding men. The verses within each Sura are also linked through a single or common purpose. In addition, there is a firm link among each Sura’s verses which are revealed all at once. The firm verses of the Quran having an explicit signification are the source or the reference in understanding the holy Book and removing ambiguity from ambiguous verses. Allama holds that the teachings of the Quran play as a closely – linked network the center of which being the verses concerning Tawhid. Other verses are understood in the light of these central verses. The semantic links are not unidimensional. At least, there are manifold links among certain Quranic verses. The outcome of each link is the emergence of a new meaning and a fresh piece of knowledge. There are even particular links among Quranic words. Each word acquires its sense in relation with other words. An accurate and authentic understanding of the Quran is not possible without due consideration of these links.

Carious theories concerning the interpretation of religious texts are classified as follows: Author-oriented approach which considers revealing the intentions and purposes of the author as the duty of commentator. Text –oriented one which considers the knowledge of the internal elements and the structure of the text as an adequate means of access to its meaning. Commentator oriented approach offers the commentator a position higher than that of the audience, giving him a big role in construction of meaning. The major question of the present article is as follows: In view of the variety of interpretational methods and approaches of Muslim commentators, what is the position of the exegetical theory of Muslim commentators among the above-mentioned approaches? Referring to commentators’ remarks in the introductions and texts of their own commentaries, certain materials in the discipline of the principles of jurisprudence, and based on the arguments on the necessity of revelation, the present article establishes the author-oriented approach as that of the Muslim commentators. The most significant characteristics of the author – Oriented approach of Muslim commentators are as follows: emphasizing divine purposes, admitting the relation of God and the Quran, considering God’s peculiar features in interpretation.

One of the issues worthy of research in the field of the holy Quran is the domain of its utterances termed as the thematic domain of the holy Quran. To reveal the domain of the holy Quran, we can, or rather we must refer to the verses of the Quran. Extra textual methods are not sufficient here. Since this book is a miracle, its utterance in this regard is authoritative. The present article deals with the verses which directly testify to or indicate the thematic domain of the Quran. The context of these verses and the hadiths interpreting them is indicative of the guidance role of the Quran for the holy prophet and his Household (p.b.u.t) On the one hand, these verses state that the revealed verses do explain everything. On the other hand, according to evidence and arguments, the holy Quran has an internal meaning, in addition to its external one, which is not available to anybody but the holy prophet and his successors (Ahl al-Bayt). So the thematic domain of the Quran is peculiar to them and includes the internal as well as external meanings of the Quran.

The present article deals with the defense of hadith for the holy Quran. This research aims firstly at indicating the firm relation between the Quran and, hadith as two valuable sources of Islamic teachings. Secondly it tackles the explanation of the divine nature, everlastingness, and eternity of the Quran and its teachings through centuries from the perspective of the hadiths of the infallible. Looking up, hadith texts relevant to this issue in, hadith sources studying and analyzing them, I have reached the following The hadiths of the infallible strongly and sincerely defend the sacred position of the Quran. This defense takes two general shapes or axes: Defending the Quran per se, and defending the teachings of the Quran. The above – mentioned axes involve a number of principles such as inalterability of the Quran and negation of any addition or omission in it, intrinsic harmony of the verses and lack of discrepancies, responses to the spurious arguments of those who have claimed any conflict among the verses, a unique way of reading the Quran and negation of alleged readings, disapproval of arbitrary interpretation and correcting inauthentic interpretations.

The book "al-Tafsir wa’l Mufassirun" by Muhammad Husein Dhahabi embraces some useful material on interpretation, approaches, and books of Quranic interpretation. However, it involves some gross mistakes concerning the interpretation of the holy prophet, the interpretive status of Imam Ali, the scholarly position of Imam al-Sajjad, Shiite commentaries, and Shiite belief concerning certain aspects of interpretation and the Quran. The present article deals with the above – mentioned false utterances, and accusations revealing their in authenticity through convincing arguments the outcome of which is as follows: The holy prophet has mastered the whole meanings of the Quran interpreting all the verses. Imam Ali has been versed in all meanings of the Quran being incomparable to all other commentators among companions. Imam Sajjad has not heard any hadiths from Zayd ibn Aslam. Rather, Zayd was in need of his knowledge and was one of those narrating hadiths from him. The Shiite belief in the internal meaning of the Quran is supported by hadiths, and it is not a peculiar Shiite belief. Considering Shiite commentaries as blame – worthy arbitrary interpretations is a prejudiced and baseless claim. Accusing Shia of agnosticism in interpretation of the Quran and attributing alteration of the Quran to the Shiite community are also baseless.

The topic of this meeting is a study of the concept of "interpretation of the Quran by the Quran" in Allama Tabatabai’s view. The following is the essence of the ideas of the participants in the roundtable: Some scholars believe Allama has expressed his views in various ways and expressions. Thus it is not possible to speak firmly about his final purpose and view on the quality of interpreting the Quran. Some others hold that the Quran has different positions or aspects. Allama’s utterances would find their meaning if these aspects are fully distinguished. Accordingly, the Quran for its interpretation as challenging book, stating the general principles of religion, and interacting with infallible audience is self-sufficient. However, in terms of doctrinal and practical adherence, stating the secrets and internal meanings, and the interpretive approach, the Quran is in need of hadith.Still some others are of opinion that the domain of interpretation should be fully known and recognized. This book is clear just to the extent that Allah has willed to convey its messages through the words and phrases in Quranic verses, thus self – sufficient and in need of nothing else However, the details of regulations, eschatology, narratives, and internal meanings require the help of hadith. These last points are considered to be beyond the technical meaning of Tafsir. Thus Allama’s utterances may be reconciled.