پژوهشنامه معارف قرآنی
پیاپی 30 (پاییز 1396)

Comparative studies are the blessed events in the contemporary period that put humanities at the departure point for a dramatic progress. The various branches of religious studies, including the interpretation of the Quran, can be one of the manifestations of such studies. The particular religious thought of the Quran commentators has led to the production of different exegetical products, so that the effect of the two schools of Shi’a and Sunni on the interpretation of some verses - especially theological and jurisprudential verses- is undeniable. Applying a comparative approach in interpreting these two kinds of Quranic verses, while also giving rise to the transparency of the exegetical views of the Shi’a and Sunni commentators, will increase the knowledge of the interpretation and selection of stronger views by Quran exegetes. The present paper seeks to study the beginning of the comparative approach to the interpretation and evolution of it through the study of the most important inferential interpretations of the Fourth, the Fifth and Sixth Centuries. In this essay, some of the most controversial verses among jurisprudents and theologians of Shi’a and Sunni have been selected and the viewpoints of a commentator of a cult in comparison to another cult commentator have been evaluated. The authors of this paper seek to answer the question of what the characteristics are in the comparative approach in the relevant commentaries and what each commentator has looked at, and by what criteria, criticized these views. The results of this research show that with the simultaneously development of two knowledge of theology and jurisprudence in the Middle Centuries A.H, a comparative Shiite-Sunni approach has led to inferential interpretations, and in both schools there has been evolutionary development, and subsequent commentators have compensated for the weaknesses of previous interpreters. Examples that have been examined in this study include points that highlight the strengths and weaknesses of the comparative interpretation, which could be a light for commentators, and a good departure point for interpretive knowledge.

Nowadays, studies related to the spirituality have been emerged towards the spiritual intelligence quotient (SQ). The concept of SQ combines and integrates the psychological, biological, intellectual, religious, and spiritual aspects together to explain the spiritual intelligence. Spiritual intelligence quotient (SQ) contains two important terms of “ability” and “spirituality”. The aim of this study was to search, identity, and define the equivalents and ratifications of spiritual intelligence in the Quran and Islamic narrative texts. Using documentation and content analysis method, the Quran versus, and Islamic narrative texts indicated that the concept of spiritual intelligence quotient can be find in the Quran and the Islamic texts by various words, phrases, predicates.The results of this study showed that concepts including sacred or holiness wisdom, light wisdom, tactfulness, sagacity can be explained as spiritual intelligence.

There is no consensus among the commentators on the creation of male and female two men. Their views on this subject go back to two general theories. A large number of commentators in the creation of men and women are from different sources for different purposes, and they believe: God has created Eve from the body of Adam. They also believe that the Almighty God created the woman to calm her husband. The result of this superstitious theory of male dominance on women and the consequent creation of women in the value system of Islam has Islamic values in Islam. Another group of them shared the origin and purpose of the creation of Adam and Eve and believed: Men and women are equal in creation and in respect of dignity and worth. According to this theory, the Almighty God created the husband and wife to create each other. Considering the influence of these views on the jurisprudential, legal and cultural-social system, this paper attempts to examine and evaluate the reasons for the female adolescent creation and to show that Adam and Eve and, in general, men and women have been created from the same source for the same purpose. And nobody else has any honor and nobody.

One of the collections of linguistic science is discourse analysis. A larger single discourse is the sentence and purpose of that text; in fact, the text is a combination of a variety of concepts for conveying a concept or thought. In discourse analysis, language is from a variety of aspects, including cohesion Is analyzed. It is the theory of valgee that examines the factors that connect the components of the text to one another, which makes it coherent and harmonious. In fact, a discourse or a text is formed when the logical relations There is a good fit between its constituent parts and the theory of coherence seeks to discover these relationships. The order and the Holy Quran have long been considered by the scholars of Islam and the scholars have sought to prove this order and the interconnection of Quranic verses and surahs in various ways from the past. Some Orientalists deny the order in the Quran and loose it, if any chapter as a text and all surahs are ultimately coherent together. This coherence is possible even in the shortest suras at the highest possible. For To prove this, this research intends to investigate the coherence factors in the short zealous sura through the descriptive-analytic method and based on the theory of Holliday and Hassan, and its high coherence, despite its shortness as a text in itself, and ultimately with the whole The Holy Quran Prove.

There are verses with high frequency in the Quran about imamate (leadership), velayat and virtues of Ahl al-bayt (AS). One of the verses that commentators discussed its content is the verse of Tathir which is about dignity, infallibility and Imamate of Ahlul-Bayt (AS). In this article, Shi’a and Sunni (over 25 commentaiesy) commentators’ views about the implication of this verse on the infallibility of the Ahl-al bayt were examined. And after analysis, evaluation, and criticizing different views, it was concluded that Sh’ia commentators have four viewpoints and Sunni commentators have two viewpoints in this regard. And among these viewpoints, two views were chosen as the best views among former and recent Shi’a and Sunni commentators. The first viewpoint is Tabatabai’s argument in Al-Mizan for the particular angle of looking at the key words and concepts of Tathir and the other view is Sayyid Mohammad Hussein Fadlallah’s perspective in interpretation of the Quran as a revelation being somewhat closer to this verse, and, to some extent, is regarded as an interpretation from Allameh Tabataba’i viewpoints.

Zurghani is one of the eminent writers in compiling the quranic sciences and history, and since the issue of organizing the Quranic verses has a special importance among the topics on the history of the Quran, the present research has tried to evaluate and criticize his views on this subject using an analytical-critical method to recognize the true reality. Zurghani’s claim about being apprehending or striving of organizing of the Quran chapters (Surah) in the book “Manahilul Erfanfi Olumul Quran” is a separation method. He does not have the same claim in organizing all of Quran chapters, and considers some of them apprehending and some striving. His reasons for this claim are: (a) accepting this theory from some great scholars, (b) some traditions that speak about being apprehending some chapters clearly and are silent about some other chapters, (c) some traditions which speak about being striving parts of the Quranic chapters. However, his reasons would be wrong because of these rules respectively: (a) negating characterism and the necessity for proving this claim. (b) Proving something does not put down others, (c) possibility falsifies proofs, (d) when two rules conflict, their validity downfall. Accordingly, if this claim is true- and we know it is not and the competitors are strong- no strong implication support it too.

Human is a social being who communication with others is regarded as an integral part of his life. The holy Quran has stipulated and offered some specific skill for communication with others that one of these important skills is communicative skills. In this regard, the present study aims to provide the answers of the following questions using a descriptive and analytic 1. What are the behavioral communicative skills from the Quran’s perspective? 2. What are the verbal communicative skills from the Quran’s perspective? 3. What are the non-verbal communicative skills from the Quran’s perspective? According to the Quran teachings, the most important quranic behavioral skills are trust-establishing, cooperation and sympathy, humility, tolerance, mercy and forgiveness, favor, being kind. The main verbal skills include saying hello, good speech, avoidance from using dirty words and murmuring. Also, major non-verbal skills are facial skills, eye contact, crying and laughing.