مجله کتاب قیم
پیاپی 4 (زمستان 1390)

According to the verses of Holy Quran and based on the Hadith, Quran has not addressed just a certain people of a particular era and place, but the way of generalizing the significance of the verses of Quran and the how it should be used for all the people have not been studied sufficiently. The present paper articulates some of the ways of generalizing Quranic notions. Among the ways are the necessity of distinction between the status of a prophet and what for he has been appointed, considering a kind of hierarchy in concepts of the verses of Holy Quran, a kind of semantic development and increasing the number of the cases a verse may include. It also explains how to avoid wrong generalizing and undue interpretations while considering the methods of rational understanding of the texts.

This paper is a review of the relation of Context and the reason of revealed verses of Quran (asbab Nuzul); a contrast relation that sometimes leads to the doubt in one of these two evidences. It particularly studies the status of context and asbab Nuzul and the relation of these two in interpreting the verse of Ehsar. Anyhow the authors believe that this issue will be open for further discussions.When the context of a verse and its Asbab Nuzul are conflicting, in some of the cases one causes the other to be vague. This matter can be found also in the verse of Ehsar. But as we have shown in the verse in question the side of Asbab Nuzul is of priority. Needless to say that in this paper we have supposed that both of these two evidences- i.e. Context of the verses and the reason of it's being revealed- are of authority.

There are conflicts in interpreting the concept ‘Al-Samad’ that have made all interpreters take on active role in interpreting it. Despite the opponents’ belief that dismisses Imam Hossein’s saying "with no hole in Him" (la joufa lahu) as conveying the meaning of ‘making an analogy’, the latter which is an interpretive tradition, provides a specific background where because Imam’s saying complies with the object implied in the Sura, plays an effective role in the cohesive network in the Sura, is consistent with new discoveries in experimental sciences, as well as being evidenced with other Hadith traditions, the three meanings referred to by those who are against Imam Hossein’s interpretive tradition, are included a single meaning, where the claim of ‘making an analogy’ fall into oblivion by correcting the supposition made by the mentioned group.

"To prove that Quran is a miracle is in relation to be able to show that the verses of Quran are free of any kind of conflict and disagreement. Regardless of the motives of those who pretend that the verses of Quran suffer from disagreement, it seems the cause of such a claim is neglecting the true rules and principles of interpretation. These so called conflicting verses can be divided in many ways and the author believes that the best one is to divide these verses according to the causes and the motives that have made the commentator to pretend disagreement in the verses. In this way the reader will be able to know the cause of so called conflict and also to resolve inconsistency in the verses.

Design or established rules governing the phenomena of the world are not just limited to the nature and mere experimental rules, but can include also some social or historical traditions. These traditions which are called "Sunnah of Allah" (Allah's Traditions) are assigned to Allah and show the continuous act of Divine to individuals and societies. Among these traditions Toufiq can be named according to which some individuals may be met with especial grace and care of God to receive more from their Lord. The present paper tries to study the way of act of this tradition in human being in such fields as knowledge, intuition and the power of doing the best in troubled and difficult situations. The paper also explains the standards of Tougiq tradition which are: endeavor for the sake of God, satisfaction, stamina and assiduity, penitence for the guilt and prayer and asking God for success.

Some of the Orientalists have widely proposed in their works the doubt of Quran’s influence by the Bible in order to distort the divineness of Holy Quran and introduce it as a made of the prophet Mohammad (Pbuh). Their doubts are mainly on some baseless presumptions, and if the wrongness of these presumptions is proved, then their claims would be naturally denied. In present paper First we explore the way of formation and evolution of this doubt, and some instances of claims of Orientalists in this regard are put forward. Then their main presumptions are criticised. Finally, some differences of the Holy Quran and the Bible in doctrinal and historical issues, confirming the fact that Quran has not been influenced by the Bible, are pointed out.

Concerning Iran’s Islamic movement and the aspects of the international thought of the influential people in that we come across several books and articles, but still the need for a research with the present title is felt. Seyyed Mahmood Taleghani has some privileges over the contemporary exegetes. He lives in a time and spot in which he takes the responsibility of teaching and propagating Quran, he travels to different parts of the Islamic world and talks and exchanges opinions with men of thought and culture. These frequent travels, which were sometimes compulsory and destined to prison and exile, and sometimes because of duty and commitment gives him comprehensive information and knowledge.Before these meetings and travels, his outlook which was already unlimited and international becomes more comprehensive and he utilizes his now expanded outlook in writing the interpretation, which is an outstanding text in the realm of social interpretation. Even though he writes in the corner of a dark prison cell, he writes lively and up to date, not only about the basics of Islamic nation, its problems and its destiny, but also of the human society. He endeavors not to limit his word with the common limitations and boundaries of writing and to expand the domain of his speech and meaning in his writing which have usually a Quranic base.

No doubt that most of Islamic Sciences in their genesis and development have been indebted to the narratives of the infallibles (maasumin). But many believe that nearly all of the debates in Usul- Fiqh (an Islamic science) have been obtained from other Islamic sciences and the rules of this science are based on Reason, Custom, philology and the way of acting of the wise men (sire Oqala or practical tradition). The present paper states that Hadith in Shiism is dealt with in Usul Fiqh and also it has a particular status in elicitation of some of the fundamental rules for deep understanding of religious texts. It is also noted that Hadith in science of Usul Fiqh of Shiism has an important role as to the validation and authority.