فصلنامه سراج منیر
پیاپی 3 (تابستان 1390)

From among the narrations of the immaculate Imams (PBUT), those narrations which are concerned with the cause of their descent, the explanation of the simple elements and concepts or those that discuss the applicability of the verses, etc. are used for the interpretation of the Qur’an's effect. However, another group of narrations merely describe certain Quranic verses and chapters and these narrations provide for the ‘description of the Qur’an's effect’. These narrations refer to differing qualities of Quranic verses and chapters; the narrations which have discussed the impact of reciting particular chapters or those narrations that consider some verses as more valuable than the others are some examples. The present paper classifies these narrations, explains them and discusses their practical and scientific efficiency and makes an essential comparison between these narrations and the interpretive ones. This paper is solely an introduction into a more general theory and research field and attempts to contribute to the better practical and scientific understanding of the ‘Description of the Quran's Effect’ by the researchers of the science of the Qur’an and narrations so that they adopt a different perspective towards these narrations, attend to them and use them.

This paper focuses on the central question of what the correct method of interpreting the holy Qur’an is from the perspective of Allāmeh Tabātabā’i. The answer to this question is that according to Allāmeh, the correct method of interpreting the Qur’an is one that is ‘pure’ and the more pure the interpretation is, the more valid it will be. After providing reasons and documents as well as explanations for this given answer, the following questions are raised: What does ‘pure’ mean? It means that the interpretation of the verses is merely based upon other Quranic verses as well as the words of the holy Prophet (PBUH) and the immaculate Imams (PBUT).Has the above-said method been fully employed after the holy Prophet (PBUH)? Allāmeh Tabātabā’i gives a negative response to this question. What has caused deviations in the interpretation of the holy Qur’an from the correct method? The answer to this question is given in the paper. What solution does Allāmeh Tabātabā’i proposes for this problem? This question is replied in the paper as well. What can be said about the criterion Allāmeh Tabātabā’i has set for the correct interpretation of the Qur’an? A few questions are posed in this regard.

Knowledge and more specifically man's beliefs and faith – one of the most important factors in the construction of man's identity and in shaping society – have since long ago been attended to and have been the subject of numerous studies adopting various perspectives. For certain, man's beliefs, like other phenomena, affect some affairs and at the same time are influenced by other epistemological and non-epistemological factors. The holy Quran has taken into account this affecting and being affected qualities and all their aspects; this holy Book has stated the processes and trends of this interaction and has explained its norms and deemed them necessary for man's prosperity and perfection. After some preliminary remarks, this paper investigates the past traditions as one of the factors affecting belief from a Quranic perspective. The importance of these issues lies in the fact that one of the ways of Islamizing science is the development of a systematic and comprehensive theory about the norms of beliefs based on the Holy Quran and tradition of the Prophet (PBUH) and the immaculate Imams (PBUT).

The present paper discusses, in the first place, the critical issue of mystic journey and the ‘four journeys’ which is the basis of mysticism, from the perspective of divine utterance. In this section, by relying on multiple Quranic verses where there is an implicit or explicit reference to the extrovertive and introvertive journeys of mankind toward perfection, the Quranic origin and basis of mystic journey can be substantiated. The paper then focuses on the epistemological issue of guardianship and its different kinds – including general and specific guardianship, absolute and limited guardianship, as well as religious legal authority and unconditional authority – based on the text of the Qur’an or its latent meaning as well as the tradition of the holy Prophet. These are then presented in three sections of divine sovereignty, guardianship of perfect man and the guardianship of the prophets and the devoted friends of God. In the third section, we deal with the hermeneutical interpretations by mystics (especially Mowlana); what the mystics present in their interpretation of Quranic verses and traditions – relying on their own exegetical understanding – is based on the verses where there is a reference to the word ‘exegesis’. Furthermore, in their exegetical approach to the Qur’an, they also rely on a tradition by the holy Prophet (PBUH), according to which the Qur’an has a form, as descended, and a multi-layered content that can be interpreted.

Three meanings are given for the narration "Allah raised up prophets and messengers for His bondsmen just for them to Reflect upon Allah" (مَا بَعَثَ اللّهُ أَنْبِیَائَهُ وَ رُسُلَهُ إِلَی عِبَادِهِ إِلّا لِیَعْقِلُوا عَنِ اللّهِ). In the first interpretation, guiding is the responsibility of the prophets. According to the second interpretation, guiding is among the acts of God and the third interpretation relates guidance to people; it is people who receive the guidance. This paper discusses and critiques theses interpretations and to this end makes use of both the internal quality – semantics – and the external qualities – the usage, word families and conventional applications of the narration. Although the first interpretation may be acceptable semantic-wise, it cannot be accepted when we consider its external qualities. The second interpretation can be rejected when we consider both the internal and the external properties of the narration; it is the third interpretation which is acceptable with regard to both internal and external qualities.

The day when, once again, God's door of blessing was opened to His servants and Hara Cave was the host to the first divine verses and welcomed the Last Prophet (PBUH) and Gabriel, Mohammad, in his heart, received divine revelation and recited, "Read in the Name of your Lord Who created …" (The Clot, verse 1). He did not know anything about these verses before, but then he recited them and was missioned to convey them to other people. However, how could it be possible for a people who have for years been accustomed to their ancestor's culture and manners to leave their tradition aside, in whole or part, and listen to the apostle of God and accept his words? How could the holy Prophet (PBUH) get his words across and accomplish his mission? Is this mission, as some orientalists claim, peculiar to a specific society, tribe or race or it applies to all people, everywhere and in all times? Is there any possible response to those who claim that the mission of the Prophet is limited to a certain time and place? The present paper is an attempt to address these issues and it arrives at the conclusion that Islam and the mission of the holy Prophet are not restricted or peculiar to a special group, but universal.

Qods has always been a matter of conflict between the followers of Judaism, Christianity and Islam. The present paper, using a contrastive methodology, attempts to investigate the place of Qods in the Quran, the Old Testament and the New Testament. The paper first presents an etymological analysis of the word Qods and its other names; then it describes Qods from the perspectives of the Quran, the Old Testament and the New Testament and finally compares and contrasts these views to reach a conclusion. The Old Testament has a relatively positive attitude towards Qods (Jerusalem), the New Testament a negative attitude and the Holy Quran a quite positive attitude and in comparison to the Old Testament, with more descriptions. In Quranic teachings, Qods is described as the land of fortunes, land of prosperity, the direction faced in prayer, the place of verity and the land of ascension.