فصلنامه مطالعات تفسیری
پیاپی 31 (پاییز 1396)

First verses of the chapter Abasa are known among difficult verses in the Quran. These verses carry God`s rebuke of somebody who had acted badly addressing a blind man. On the question that who was the rebuked two cases have been mentioned; some viewed the man to be Prophet and some others to be an amavi man. The former being well-known for commentators, particularly for Sunni commentators. On the view, there must have been a case of Prophet`s leaving an unnecessary but preferred action. If not, Gods rebuke to Prophet would be meaningless; since God is pure from meaningless action. This view may not be agreed with, because Prophet`s dignity disagrees with it. Of course, no commentator view such a rebuke in response to sin. Because Prophet has been known pure of every sin for them. The latter view has been taken from the Prophet`s household and mentioned by Shiites against the former. The paper has studied the views.

God, the Exalted, has explained human mental and intellectual qualities. One of these qualities is halu`a, anxious, mentioned in 19 of Ma`arij. This is a mental quality referring to covetous nature of human being. Fariqain commentators have presented different and, in some cases, opposite views on the problem if it is a condemnation, commendation or it denotes another thing. Most of them view the verse as a case for condemnation. The paper, relying on Quranic verses, traditions and reason, has studied the views in the field and supported the preferred one. As explained in the paper, halu`a has been divinely given to man as a means for perfection. With regard to the verb khuliqa, denoting creation of human being and emphasizing the context of the verses around it, we may explain such human perfections as sacrifice and forgiveness on the basis of halu`a as an essential quality of human being.

On the teachings of the holy Quran, the Prophet (s) is taken to be of such a respect and dignity that because of his full agreement with the Quran and also for encouraging people to follow this way, God, the Exalted, has made mention of him with greatness. This particular respect may be seen in verses as 63 of Noor, 1 of Hujurat, 54 of Ahzab and 65 of Nisa. Therefore, his respect is one necessary and immutable order of the holy Quran. On this basis, all are responsible to respect the Prophet (s). God`s special attention to the Prophet (s), his name being accompanied by the name of God, the exalted, various cases of Divine love to the Prophet, various cases of particular gratitude to him in God`s addresses and many examples of Divine supports on behalf of him may be counted as evidences for the Prophet`s respect.

Human creation and life is overlapped with mysteries and secrets. Human falling down has been discussed by commentators and mystics; they proposed the question if the problem refers to a real happening or it is symbolic. As it seems, the best way for understanding the problem, with regard to human ability, lies in referring to the holy Quran. Attributing incorrect and arbitrary views to and imposing irrational thoughts and presuppositions on the Quran is contrary to the judgment of reason. As is viewed in the paper, as long as there is not any reason against formal meaning of the verse, it is necessary to rely on formal meaning and to avoid any other meaning. On this basis, it may be stated that the best comment in the field is based on human preparation for earthly life and one, considering this intention, therefore, would not find anything called sin.

The three words nabi, rasul and imam and their derivatives have been frequently cited in the holy Quran. Though Quranic verses do not say anything about their interrelation clearly, regarding all related verses, we may attain a reasonable opinion in the field. Fariqain commentators have viewed the subject differently. In the paper, four views of Sunni commentators and two of Shiite commentators have been studied. On the relation between nabi and rasul five and on the relation between imam and the two words nabi and rasul four different views from the six aforementioned commentaries may be brought into consideration. Finally, on the former, Allameh Tabatabaie`s view with regard to its comprehension, reasonability and more Quranic documentation became agreed with. Yet, on the latter field, though Allameh`s view possesses new and exact points, none of commentators` views have been agreed with by the paper.

The holy verse »Lo! those who believe (in that which is revealed unto thee, Muhammad), and those who are Jews, and Christians, and Sabaeans whoever believeth in Allah and the Last Day and doeth right surely their reward is with their Lord, …«, has been centered on by commentators during recent decades. Some intellectuals have relied upon this verse and viewed pluralism as true; on their comments all religions before Islam to be right. The part of the verse saying: whoever believeth in Allah and the Last Day and doeth right surely their reward is with their Lord, has taken by them a clear evident for pluralism. The paper relying on scientific considerations has argued that this verse and other verses in the field do not support such a view; on the contrary, they clearly ask the people of the book to believe in the Prophet (s). As is well-understood, with appearance of Islam validity of other religions ended and Islam has been divinely considered as the last religion for guiding all people.

Muslim philosophers and mystics, being of deep reasonable and inner consideration on the world in the field of ontology, arrive at such a deep ontological understanding that causes a superior interpretation and knowledge of holy verses and traditions in comparison with that of public level. We may take their understanding of the verse 59 of An`am on the phrase mafatih ul-gheib as a clear evidence for the claim. While other commentators have few considerations under the verse, philosophers and mystics, regarding interpretative norms and rules, have described and explained the verse in detail and made its ontological aspects clear. They have known the phrase as referring to invisible and inner fields of the world and taken each of them as a key and source for the Divine unseen. On this deep consideration, the phrase refers to the higher causes of the world, immaterial beings, Divine Predestination, Divine particularly intended Knowledge, the names and fixed objects in the second determined mode and, finally, the reality of the names in the first determined mode. Such comments, had been in agreement with interpretative and religious norms and rules, may be taken as an important measure for proving a harmony among religion, intuition and reason.

The idea for superiority of Arabic language has attracted attention of linguists, Quranic scholars and commentators to the usage of foreign words in the Quran; the fact has led to critiques against the idea. Each part of the quarrel has presented some proofs for its own claim. The paper has intended to harmonize the verses referring to Arabic state of Quranic language with the claim for the existence of foreign words in it. As is understood by the paper, foreign words used in the holy Quran had been entered in Arabic language and taken the form of Arabic words in poem, conversation and writing before revealing the Quran. Therefore, their being used in the Quran may not be counted a failure; rather it may be regarded as a miracle for the Quran`s eloquence.

Resorting to verses of the holy Quran can be regarded as the best way for accessing a right model of education for human to attain earthly and heavenly happiness. Studying educational principles and conditions, worthy of attention while applying educational methods as a ground for attaining educational goal, has regarded among educational teachings. The why is that fruitfulness of educational methods is based upon some conditions necessary for all three basic elements of education including content, educator and those receiving education. Or else, the method would not be fruitful as it should. The paper has studied two contemporary commentators` educational opinions in the field of effective conditions for taking methods; these two commentators are known as claiming socio-religious reformation. In this way, a picture of Islamic school of education in comparison with western schools would be shown and the ground for publishing Islamic thought would appear. For the commentators, comprehensibility, stability, wisdom and enlightenment, humility, patience, reasonability and sense of responsibility may be regarded as basic grounds for applying methods of the field.

Most Imami faqihs and commentators have viewed the verse: »and Allah will not give the disbelievers any way (of success) against the believers «as referring to the level of legislature and, therefore, it oppose any ground for disbelievers` dominance over believers; however a small number of Sunni commentators have relied on non-predicative denotation of the verse. Yet, some other views may be found in the field including one relying on previous part of the verse saying:» Allah will judge between you at the Day of Resurrection«. On this view, the verse opposes disbelievers` dominance over believers only in the field of reasoning and discussion. For Fariqain commentators, the two views may be harmonized with regard to the form of sabilan, a way, that generalizes the rule as understood by laws of language.

The holy Quran has been taken as constitution of Islam. The simplest way of familiarity with content of the holy Quran lies in translation. Surveying the methods of Quranic translation as a way for arriving at the best translation has always been focused on by Quranic scholars and translators. The paper, in addition to analyzing Esfarayeni`s interpretative method, has studied his method in Quranic translation without paying any attention to his mistakes in the field of derivation, syntax and words. As explained in the paper, Esfarayeni with an interpretative view in ancient field of Quranic translation of his day, has taken a considerable step and caused a turning-point in this field with such inventions as the method of interpretative translation; though his main intention of the inventions lies in explaining his denomination by words.

The paper has regarded monotheistic peace of family as a Quranic educational strategy. The Quranic verses has viewed the end of family to be peace and God to be the only absolute peace. Human being trying to arrive at his/her lost by approximating God and, in this way, becomes calm. Human peace, this symbol of perfection, becomes realized by theosophy. When human growth and education become accompanied with inner light and knowledge, peace and monotheistic knowledge appear in human heart and behavior. The holy Quran has drawn family educational strategy in horizons and souls clearly. And the fact is for education by attaining inner knowledge on world and family peace; the reason why lies in main purpose of creation as education. In such a drawing, all strategies lead to the major strategy of monotheism in both fields of knowledge and education. Therefore, educational strategy of family may be regarded as a main branch of that major strategy that leads to purpose-based state of creation and its applicable end may be known as considering the part of the holy Quran as personal and social peace.