فصلنامه مطالعات تفسیری
پیاپی 16 (زمستان 1392)

The verse «Looking toward their Lord» has been known of those interpreted differently by Mutazilite, Asharite and Imamiyah commentators. In this verse, the meaning of the words: ‘toward’ and ‘looking’ are focused on semantically by these commentators. Referring to one of the semantic interpretations of the word ‘looking’, some commentators including Asharites have maintained that this implies God’s state of being visible (by Man). Imamiyah commentators, however, not only have interpreted the verse correctly, but also have given the false to Asharites’s interpretation of this word. In spite of that, Imamiyah commentators have failed to reach a consensus in their own circle. This study has postulated that the verse conveys “They are anticipating the blessing from the side of God”. So, the verse is falsely interpreted as the anticipation of man to visit God. In addition, a group of commentators have known the word ‘toward’ as a preposition, a bulk of research, however, has proved that the word is a noun and means “blessing”.

The comment and background of the verse of proclamation have been viewed differently by fariqayn scholars. Supporting their own view with a bulk of evidence from other verses of Quran and tradition, the Shiite commentators regard this verse as evidence for Imam Ali’s succession to Imamate in the Pond of Khumm. In spite of that, some Sunni commentators have different positions on the interpretation and the background of the verse both. Consequently, different occasions have been claimed at which the verse revealed (to the Prophet). Studying Suyuti, Alusi, Zuhayli and Fakhr Razi`s views in the field, the paper has known them to be guarding the Prophet (s) by Abbas, expressing fault-finding and manifesting Jews` lapses, proclaiming the God’s ordinance on the succession of Imam Ali (a) to Caliphate.

The current research is an attempt to inquire into the anthropological verses of Quran to infer the teachings interchangeable with cognitive deviations giving birth to depression. These teachings advise man of his eminent position in the universe and, as a result, such a man would not be plagued with negative thinking of self-underestimation. Again, introducing human special predispositions, the teachings provide him/her with a part of knowledge to the extension of option to control and manipulate the events, upon which one shuns the ego-centric interpretation of events. Furthermore, believing in the teachings and accepting them as true, the expectations and abilities would strike a balance as a result of which man sees him/herself free from the cases of ‘ought to’ and ‘ought not’. The cognitive approach to depression based on the anthropological verses of Quran is a new finding in the field of commentary. In addition, these Quran-based findings are a new solution to the personality disorder in the field of clinical psychology and counseling.

God, in different verses of the holy Quran, has made known the course of Adam’s creation. A part of the verses includes those centering on the issue of angles’ prostration before Adam. These verses are included among the most beautiful and man-glorifying ones, however, difficult to be commented. That is why different commentators have differently interpreted the quality of Angle’s prostration including: laying down the forehead on the ground, greeting Adam with humility and respect or viewing Adam as Qiblih. Different commentators have disputed if Adam himself, as the sample of humankind, had been the subject of worship or the reference is made to the totality of humankind. Whether all angles are told to prostrate or some of them, is another case of difference among commentators. The current research, therefore, reviewing the aforesaid point of views, has postulated that references to prostration in these verses denotes the real act of prostration on the part of angles to pay honor to the dignity of humankind. So, to put this command (from the side of Allah) into effect, the angles have lied flat on the ground with their faces downward and their front heads on the floor.

In spite of the policies by the Supreme Council of Cultural Revolution and the Expert Council of Quranic Culture for spreading Quranic culture and education in society, the strategies and practical ways of the policies have been left neglected. Studying the population of university students, the current research is an attempt to bring to light the ways of creating and supporting students` interest to the precious teachings of Quran. Publicizing the Quranic culture in the pre-university, adopting the best method in syllabus and content, motivating the target society, using the strategies extracted from the hadith: ‘Be inviter of the people but not with your words’, modifying the criteria of selecting Quranic teachers and trainers, considering the role of media and art in shaping thoughts and training youths and reflection to remove all doubts about Quran and Quranic teachings may be used as the proposed strategies.

Muharibieh, in Fiqh terminology, means frightening people by arm. The simultaneity of muharibih and ifsad fi al-arz (doing corruption in the land) in the thirty third verse of Surah Maidah in the holy Quran has brought about a difference in the interpretations of jurist and lawyers. A bulk of them has seen ifsad fi al-arz as entailing Muharibih in jurisprudence terminology. Some of them, however, have regarded the expressions as distinct. Those in the later position, yet, have difference of mind to either see one or both of them as sufficient for actualization of the issue under study. Some believe that putting effort in doing corruption in the land indicates the intention and purpose of “Muharib” so, only by putting corruption into effect, the subject deserves to be punished as Muharib. On the contrary, some believe that the intention and purpose to do corruption is enough to punish someone as Muharib because they know it as ifsad fi al-arz as evidenced by the denotative meaning of Muharibih in the verse. The present study, sees two terminologies as distinct and their actualization as necessary for substantiation of punishment. Also, it sees the connotative meaning of Muharibih in the verse broader than its denotative meaning.