ماهنامه معرفت
سال بیست و یکم شماره 2 (پیاپی 173، اردیبهشت 1391)

The present paper explains Imam Sajjad's "Munajatal al-Muridin" (whispered conversations of the devotees). Allegories, metaphors, and everyday language are detected in the supplications narrated from the Fourteen Infallible Imams and in Quranic verses so that people may be able to understand them and the favors in this world and the hereafter can be perceptible to people. we know nothing about the Infallible Imam's supplications they say when they call at God in their solitude, but concerning the supplications which are narrated form them and which have educational purposes, they are tuned well with the level of people's understanding. Therefore, the blessings in paradise are very beautifully defined through a simple everyday language.

In Arabic an infinitive annexed to its subject is semantically different from other types of infinitives. 'Abdul Qahir Jurjani was the first scholar who proposed this theory. However, Sakkaki has not mention Jurjani's theory in Miftah al-Uloom (Key to Sciences). This might be the reason why recent thinkers who refer to Sakkaki's book to have access to predecessor's rhetorical thoughts know nothing of this theory. 'Allamah Tabatabaii, however, was familiar with Jurjani's theory and so he used it for understanding Quranic verses. The present paper, first, traces the origin of the theory of significance of the usage of infinitive. Then, it tries to review and comment on the application of this theory in Al-Mizan Commentary by studying its application in this book.

The Most High God has used different methods for revealing Qur’anic verses in order to make known the divine messages. For example, He demonstrates to the addressees the prophet's morals as a model, relates the stories and accounts of bygone generations, or presents some of the dialogues between prophets and tyrant rulers and kings. One of the most common methods used by the Quran is "storytelling". A large portion of the Quranic verses is devoted to Quranic stories.Using an analytical approach, the present paper tries to answer the main question of this article, that is, what are the differences between Allamah Tabatabaii's commentary on Qur’anic stories and that of other commentators. According to Allamah Tabatabaii casting light on divine guardianship, interpreting the events and occurrences, taking lessons from other experience, explaining divine wonts, and condoling with the Holy Prophet (may the blessings and peace of God be upon him and his progeny) and his community is the most important aims of Quranic stories. Among the features of Al-Mizan Commentary regarding interpreting Quranic stories are emphasis on the realistic nature of Quranic stories, shedding light on the various aspects of stories, specifying the personality traits of the heroes of the stories, referring to the other verses and chapters when interpreting the stories, providing correct interpretation by referring to the apparent meaning of the verses, criticizing the biblical explanations on Quranic verses, and correct exposition of prophet's method.

The aim of thematic commentary of the Qur’an is to find out the perspective of the glorious Quran on a certain subject. This method can achieve this aim only if it applies correct principles. By the principles of thematic commentary we mean those ontological principles referred to in the study of the Quran which influence the way of extracting a certain view from Quranic verses.Using an analytical-theoretical approach and an analytical-descriptive method, the present paper tries to expound the principles of thematic commentary. The viewpoint of Al-Mizan Commentary has been emphasized due to the high position this commentary has among other commentaries and its special attention to extracting the Qur’anic viewpoint. The aim of this article is to show that thematic commentary applies correct principles that prepare the grounds for making serious efforts to extract the view of Quran about different subjects. There is ample evidence which confirms that thematic commentary applies correct principles. Some of these principles prove the possibility of theorization, others prove its validity, and still others prove its legal permissibility.

In Al-Mizan Commentary, Allamah Tabatabaii has devoted careful attention to the principle of "context" to discern what the Most High God means by the words of the glorious Quran. Using a descriptive- analytical method, the present paper seeks to answer the following questions: what role does attending to context have in interpreting the Quran? What methods has Allamah Tabatabaii used for applying this principle in the commentary of the Quran? Given the studies made on Al-Mizan Commentary, Allamah Tabatabaii might have used this principle in all stages of his commentary; sometimes he explains the meaning of a word, phrase, or verse; he occasionally analyzes the components of a verse syntactically and semantically to show that the meaning understood from its context; he at times provides a full meaning of the verse according to its own context without considering the verses before or after it; and sometimes he explains the meanings of several verses by considering the verses that come before or after them and then he fits them together to explain their meaning in a coherent whole because several verses come in one context.

The present paper seeks to demonstrate the relationship between the Quranic verses in Al-Mizan Commentary, using an analytical –descriptive method. In Al-Mizan Commentary, Allamah Tabatabaii devotes especial attention to the semantic harmony and relationship between the Quranic verses and their role in the interpretation of Qura’nic verses. He casts light on the harmonies relationship between the verses throughout his Al-Mizan. The present paper studies the kinds of relationship explained by him; in fact, it tries to identify these kind of relationship in Al-Mizan Commentary so that it will be possible for one to better understand and interpret Quranic verses by making use of the scientific achievement made by Allamah Tabatabaii. He proposes two kinds of the relationship between Qur’anic verses: 1- content classification which indentifies the conceptual relationship between the verses; 2- form classification which first distinguishes between the verses in terms of numbers and forms (the groups of verses, themes of a verse …..) and then make explicit the conceptual relationship between them.

Man's greed and inclination to exploit other people and things on the one hand, and the effects of nature, material competitive conditions social life on the other hand are the main causes of social disputes. Divine religions and human schools provide some recommendations to prevent and settle these disputes. As the most comprehensive divine religion, Islam adopts a certain procedure in this regard.Using an analytical approach, the present paper studies the most important religions injunctions in Islam to prevent disputes and encounter social challenges according to the Qur’an. First, it makes explicit ten religious principles used to prevent the disputes and eradicate their root causes. Then, it reviews six important religious principles to resolve the disputes.

The Holy Quran strongly stresses the idea that man has appointed man as His vicegerent. Some questions arise in this regard like: why has God appointed a deputy for Himself? Why has man been chosen to be God's deputy? What is the jurisdiction within which man can act as a God's deputy? Using an analytical approach and a documentary survey, the present paper investigates the nature of man's vicegerency in Quran and elaborates on its dimensions. Accordingly, the most important findings of this research are the reason behind choosing man as vicegerent of God and his ability to accept “the knowledge of the names” ontologically and intuitively. Therefore, God's deputy is the best man who has especial knowledge and ontological authority.

Bada’ is one of the Shiite doctrines which has a particular position in traditions. However, a group of Sunnis have always used it as a pretext to bitterly criticize Shiite either unintentionally or out of ill will. It literally means that it is impossible for God to “change His decree”, because this entails the precedence of ignorance and contingency of knowledge, either of which is impossible for God who is all-knowing and all-aware. Bada’, which technically means changing predestined things by God according to some events and under certain conditions and factors is, as understood from many Quranic verses and traditions, is something possible. This doctrine is founded on three things: God's infinite knowledge, continuation of divine will in the universe and the possibility of changing man's predestination, considering man’s good or bad deeds". According to Islamic teachings, man can have a happy, peaceful and long life by performing such good deeds like donation, benevolence, supplication and seeking forgiveness from God. If, on the contrary, he treats others unfairly, cuts ties of kinship, separates himself from Gods and does other bad deeds he will leads a miserable life and his life span will be shortened.Using an analytical approach and reviewing the sources of two Islamic schools, i.e. the Shiites and the Sunnites, the present paper tries to prove that the idea of "Bada’" adopted by the Shiite is the same as the idea of change in the effacement and affirmation tablet adopted by the Sunnite, and that the controversy between the Shiite and the Sunnite has no sound basis.