فصلنامه مطالعات تفسیری
پیاپی 17 (بهار 1393)

In various Quranic verses, Muslims have been commanded to meet opponents with `afw and safh, of the verses, 109 of Baqara and 13 of Maidah deal with `afw and safh as the way for meeting the people of the book. The Quranic commentators and scholars disagree on the problem that whether meeting those of the book with `afw and safh may be considered as a contemporary and tactical way to achieve the goals in certain conditions or it is a permanent strategy. Apparently, the verse 109 of Baqara is more ambiguous than the 13 of Maidah; therefore, to illustrate the reality, at first, a brief commentary of the verse 109 of Baqara has been proposed and, then, the triple reasons of the advocates of the tactical side have been studied critically. Although, the critique of the reasons seems to be enough in the field, the strategic attitude of the commentary has been explicated also.

In the verse “Take as your place of worship the place where Abraham stood (to pray)” Abraham’s position is an intense discussion among Fariqain commentators. Commentary of this verse as Mosalla of Tawaf prayer and Tawaf area has a practical and jurisprudential role during Hajj and Umrah. On commentary of Abraham’s position and his status, more than six exegetic viewpoints have been proposed from which the preferred one is the stony position. As a result, Abraham’s position is a part of Bait and Shrine. This viewpoint is in harmony with literary rules, commentary regulations and jurisprudential norms and also it is confirmed by Quran to Quran commentary method, succinct explanation of Quran and the ambiguous reference to the arbitrator. Interpreting the imperative verb “Take” and addressing the Islam’s Ummah, the holy Quran conveys the concept that in Mohammadian Shari’a, the position of this stone must be placed as Mosalla of obligatory Tawaf prayer. Although, based on historical and narrative reports the original place of the position has been changed since the prophetic age, stating the traditions of the Ahl-e Bayt, especially Razavi’s traditions, the present position has been approved and the worshippers of the Tawaf prayer need to stand in such a way that the position be placed between them and Ka’ba.

Justice is one of the important cases of religious belif and social subjects that Divine prophets have been appointed to establish it. Justice has always been taken into account by commentators and sociologists and it has been the infrastructure of important affairs such as freedom, law, and possession. Regarding justice, various definitions have been proposed by experts. Having a query on the verses of Quran, the present paper attempts to explicate that meaning of justice upon which other definitions have been evaluated. Investigation shows that definition of justice, as a description or behavior, depends on an endowment or belonging to which justice is endowed or belonged. Accordingly, justice in Quran includes meanings such as: respecting equality, observing deservingness and aptness, honesty or acting in accordance with reality, holding fair in peace and bringing reconciliation within the divine rules, avoiding extremes, having everything in the appropriate position, observing the real interests and corruptions, and obeying the true laws.

Human honour is one of the principal categories of the contemporary thought. After semantic analysis of human honour in the meaning system of holy Quran, the paper attempts to deal with the verses which are related to the results and requirements of human honour in Quranic discourse and also to achieve the mentioned requirements from the perspective of various verses about it. Regarding the results and requirements of human honour nowadays and its inextricable relation to human rights, its explication and analysis within the framework of the holy Quran would be necessary. Delving deeply into the requirements of human dignity, this paper has achieved some results including the reality of life, freedom right (freedom of choice, freedom of speech, freedom in constituting communities, and freedom of thought), the right of enjoying justice and also equality in enjoying social privileges for all human beings.

The verse 34 of Nisaa is among those used by opponents to broadcast demurs. Drawing a wrong inference from this verse along with a misleading attitude of man`s superiority and absolute sovereignty over women, they consider it as a case of Divine injustice and oppression. According to the performed research in the field and with regard to the context and style of the verses surrounded it, it may be concluded that the verse deals with the relationship between husband and wife and, therefore, clarifies the position of man and woman in family. It shows that man shoulders the responsibility and supervision of the family, protects it and handles family economic affairs. This verse does not state that men are superior to women but the responsibility and management of the family are upon them. This paper intends to provide answers to the demurs in the field and, finally, to propose the chosen viewpoint.

The holy Quran has dealt with women`s adornment and its decree in 33 of Ahzab and 60 of Nur. The proposed definitions from the commentators and jurisprudents are various but similar to each other. This paper intends to explain the concept and limit of adornment precisely. Analysis of adornment elements indicates that the domain of women’s adornment is wider than manifesting embellishment and adornment of their coverage and includes other manifestations such as adornment in behavior, speech content, etc. and any kind of showing off including dressing, behavior and the content of speech from women in front of unlawful men that may cause committing sin is deemed as adornment.

During recent century, emergence of religious innovation and reformation aimed at for returning to Quran has initiated new discussions about religious thoughts, Quranic studies and interpretation of the Holy Quran. What makes this period distinct from the others lies in the emergence of novel approaches in religion and commentary of the Quran. Meanwhile, eclecticism, especially in Iran, has had significant influence on religious thoughts, and Quranic studies and interpretation. This paper deals with the genealogy of eclecticism and analyzes its changes. Therefore, providing a clear definition of the stream, its background and context have been explained. Then, with giving clear examples, its apertures of influencing religious innovation and Quran commentary have been shown and finally, three major cases of the stream introduced briefly and classified during the recent century in Iran. Criticizing the despicable eclecticism and discerning it from reasonable innovation, it is hoped, on the one hand, to prove that the acts of the alleged eclecticism are deficient against systematic innovation and. on the other hand, to help the accelerating process of Quranic studies and increasing enthusiasm in Quran commentary so that the researchers, Quran scholars and young commentators would not be entrapped by “innovative and hidden cases eclecticism”.

The words commentary and hermeneutics have been of different meanings for commentators. In the past, they were used interchangeably but in the present, the former means discovering the meaning of words or Divine goal and the latter using the word contrary to its appear meaning or understanding its inner meaning. Unlike these two groups, Imam Khomeini has considered interpretation as discovering the ultimate goal of God from Quranic statements and so has been taken the aim of hermeneutics by hm. Therefore, Quran’s enjoyment of inner meanings, the possibility to achieve them, having a holistic view on the material and spiritual aspects and coordination of superficial and interpretive meanings are among Imam Khomeini’s assumptions for understanding God’s words. In addition, relying on Ahl-e Bayt’s traditions, attempting to achieve inner purity and self-purification as well as using comparative hermeneutics to present the self to mystical messages of the verses are among the methodical features of Imam Khomeini regarding interpretation of the verses.