نشریه مطالعات تفسیر تطبیقی
پیاپی 3 (بهار و تابستان 1396)

Psychologists of the humanistic school, especially Abraham Maslow, have set the pivotal goal of achieving self-actualization, for providing "the various needs of mankind in its different levels". The Holy Quran which introduces the purpose of the creation of the jinn and mankind as worship and servitude of Allah, “I have not created mankind and jinn except to worship me. (ADH-DHARIYAT: 51, 56)”, according to the four-dimensional structure of the human body, mind, psyche, and spirit, in addition to providing the various physical and emotional needs that are in fact the needs of his belongings, has recognized humans an intimate creature, psychologically. It has introduced him only mentally in need of the Allah: “Oh people, it is you who are in need of Allah. He is the rich, the praised. (FATIR: 35, 15)”. Accordingly, the basic factors of self-actualization of humans has been recognized as faith, citation of Allah, and His Servitude by the Holy Quran. This paper, by descriptive and analytical method, comparatively, has investigated the comparative analysis of opinions in two areas of humanistic interpretation and psychology. It concludes that, although convergence, but there are significant commonalities among the characteristics of self-actualizers according to Maslow’s viewpoint and the revelation signs, the Islamic teachings are different of both quantitative and qualitative orientation with Maslow indicators. Therefore, it can be said that the Maslow’s viewpoint has quantitatively lacks comprehensiveness, and based on the revelation teachings, it has a defect in the realm of the extent in relation to the transcendental part of human; so they don’t play a role in providing the needs and forging self-actualization in human on meeting the basic needs of man by believing in Allah.

The vocabulary "word" has been used twenty-eight times in the Holy Quran, and several meanings are mentioned for it in the available interpretations, including the rule and promise of divine and the word of tawhid; one of which is Jesus (AS). Three verses are referred to Jesus (AS) as "the word of God". The commentators have ascribed various purposes for assigning this name to him, including his development and creation by the word "Be". In the New Testament, he is also called "word" or "logos". Among the gospels, the Gospel of John signifies Jesus Christ (AS) into the divine sight and creativity after His interpretation which is in line with the current trinity belief in Christians. While this view is completely different from the Quranic view about "the word of Allah”; the perception of the “word” is not the same in the gospels before John, but it is close to the Holy Quran's view.

The comparative studies have gained much attentions in this century, because the advantages and disadvantages of the theories are revealed in these types of reviews. The present article has tended to "Human Surah" to achieve differences and commonalities of the two commentaries, Atib Al-Bayan and Mafatih Al-Ghaib, since the views of both Shii and Sunnis interpreters are different regarding this chapter.
The results of the article show that the Sunni commentators have spoken anomalously and it contradicts the weak narrations and doesnt have sufficient reasons to prove that the Surah is Makki. Fakhr Razi, too, has not shown fairness in expressing the descent dignity and he ignores the clear reasons he has already expressed. According to the Shia narratives, the Shii commentators believe that this Surah is Madani and it has a special descent status which is related to Ali (PBUH) and Sedigheh Tahereh and Hasanin (PBUH).

According to the teachings of the Holy Quran, the knowledge of status of the past generations is necessary for learning experiences in some divine verses in order to achieve a conscious life.
According to the historical traditions and texts, the geographic area of Saudi Arabia has long been the tribe's housing, some of which has been destroyed during the events. The Thamud tribe is one of those tribes which is mentioned in the history of this land. The main objective of this article is, “what is the opinion of the Quran about the people of Thamud?” and “where is their abode according to the current geography of the land?” The Holy Quran usually has spoken very briefly about these people and has often referred to them amongst the story of Noah (PBUH) and Prophet Ibrahim (PBUH) or after the Aad people.
Based on the remnants of them and the remarks of some of the Quran commentators and researchers, the Thamud people had lived in the north of the Arabian Peninsula. This article points out destiny of the Thamud in Quran and their beliefs, the Camel of Hazrat Saleh (AS) and the causes of their destruction. Finally it investigates the historical geography of the Land of Stone, ancient works, and comments of commentators on this subject

The existence of some false narrations called the Israiliyyats on those verses of the Holy Quran, which portray the prophets and prophecies of the Prophet as a model of complete humanity, have more destructive effects than other verses of the Quran. Since it not only causes some misunderstanding and deviation from the noble religion of Islam, it also will result in the lack of a proper use of the applied patterns introduced in the Holy Quran. These narratives, which are often aimed to destroy the infallibility of the great prophets, ultimately play a fundamental role to ruin the patterns and civilization of Islam, and are to disrupt social development and propagations of religion.
In this article, some of the Israiliyyats about the life and conduct of one of these divine prophets has been analyzed using a critical approach, firstly, to draw a comprehensive pattern of his personality as a perfect man's examples. Secondly, a rational-Quranic method is used to criticize the narratives (traditions), based on the theory of the supply of traditions on the Holy Quran. The explanation of the necessity of such research is the silence of some commentators quoting these narratives and drafting of weak arguments in their critique, which still leaves room for the restoration of these traditions. In this study, the fake and Israiliyyat accounts of the life of Prophet Solomon (AS) have been criticized by the Quranic intellectual approach.

Infallibility of prophets of sin, the belief is that it is based on the consensus of the Muslims and it confirms many traditions. In the meantime, Shiite and Sunni interpretations given interpretive traditions and Quranic verses, some doubts have been raised about the personality of the Prophet Jonah.
With the identification of response approach offered by commentators, is also addressed to evaluate and criticize them. This narrative approaches, intellectual, literary, historical and gestures and attention is paid to it.
At the end of the similarities and differences between Shiite and Sunni commentators responses, noted that the most important of them are: the monopoly of some of the responses to the Shiite or Sunni, Shiite and Sunni commentators choose common approaches to assess the Shiite range of responses to the Sunni.
At the end of the similarities and differences between Shiite and Sunni commentators responses, noted that the most important of them are: the monopoly of some of the responses to the Shiite or Sunni, Shiite and Sunni commentators choose common approaches to assess the Shiite range of responses to the Sunni.