نشریه تفسیر پژوهی
پیاپی 4 (پاییز و زمستان 1394)

This essay will survey different views on the value and the status of woman in Judaism and Christianity and era of ignorance in jazirat al Arab and then will turn to this subject according to the Holy Quran. In so doing, some of the most important doubts and suspicions concerning the high status of woman in Holy Quran have been surveyed by using the theories of some of Islamic scholars and interpreters. According to this survey - done with the descriptive and analytic method – Quran - in contrast with other distorted religions and the Arabic era of ignorance that regarde woman as unvaluable – has defended the high status of woman by clearly mentioning the common virtues of men and women. Quran sees no difference between men and women according to human virtues and their ways to perfection and proximity to God. Quran sees piety as the only criterion for excellence and supremacy. According to the Holy Quran woman has the capability to become as valuable as Asieh and Maryam and GOD introduce them as pattern for men and women. Finally none of the doubts and suspicions concerning the status of woman seems to have the ability to distort the high and valuable position of woman in Holy Quran and the equality and justice among man and woman according to Quran.

Lexical interpretation is a method that guides interpreter to study words and Vocabulary of Quran from different perspectives and in his interpretative understandings of Quran's terms refers mainly to various definitions of a word, their roots and the compositions of the sentences. There is no doubt that the holy prophet, based on divine tradition, didn’t invent a new method to explain his purposes and talked to his people using the well-known way of explanation and speak in their own language. However, at the time of the revelation of Quran, there were some Arabs, who didn’t understand completely the definition of some of the Quranic terms and were forced to ask that from the holy prophet (PBUH). So, we can argue that terminology has been the basis in understanding the Quranic word's implications and knowing the miracles in the compositions of Quran.

Narrative interpretations are composed of both authentic traditions and fictitious ones. So, first of all we should separate faked narrations from authentic ones.In addition, not all the authentic hadith are considered as exegesis of Quran. It is necessary to categorize them. So, every narration has to be in a special category and is harmonized with other narrations in the same category and with the title of the category. Exegetical narrations are classified in different categories: conformity narrations, external and internal narrations, allegorical narrations and some have issued by Imams based on audience understanding and prudent dissimulation.This research is going to study the classification of exegetical narration in Al-Mizan commentary. Then, after separating faked and Israeeliat narrations, it analyzes different methods of classification of exegetical narrations.

The Household of the Prophet (A) have played a significant role in explaining and interpreting the verses of Quran. In addition to Shia interpreters, Sunni interpreters too have benefited much from these interpretations. They mostly refer to the virtues and the high status of the Household (A) in their interpretations that show the elevated position of Ahl al-Bayt (AS) in the interpretation. They have no choice but to mention the teachings of Ahl al-Bayt (AS) and their prominence in their interpretations. Alousi is one of the greatest Sunni commentators in the thirteenth century that refers in his interpretation (Rouh Al-Maani) to the virtues of Ahl Al-Bayt (AS) and their high status.
This study is going to review the Households (A)' virtues in two areas of particular virtues and shared virtues thorough investigation into Rouh Al Maani Interpretation with descriptive- analytic method. Some of those verses are: Laylatah Almbyt (II / 207), verse Sqayh Hajj (repentance / 19), verse Saleh Al-Muminin (Tahrim / 4), verse Maraja al Bahrain (Rahman / 19 to 21), verse Najwa (Mujadalah / 12 and 13), verse Sabeghun (Wagheah / 10 to 14 ), verse Izn Waeah (Haaghah / 12), verse charity (II / 274), and verse Masooloon (Saafaat / 24) However, in some cases Alusi has a doubtful view to the virtues of Ahl al-Bayt (AS)

Quran is a book of guidance and one can achieve guidance with reference to it. But as Quran is mostly concerned with generalities and details is left to the Prophet (pbuh), to understanding Quran it is essential to refer to the hadith of the Prophet. But because of unlimited depth of Quran, the Prophet (pbuh) could not explain all the hidden meanings of its verses, so he saw it necessary to introduce another resource for future use and understanding of Quran. On this basis, and according to the Hadith of Thaghalain he introduced Ahl al-Bayt (AS) as the true explaining authority of Quran. Ali (AS) among the Ahl al-Bayt (aS) enjoys a special status and the Prophet (PBUH) acknowledged his high status among his other companions in the field of religious matters and Quran interpretation. The greatest Companions have also admitted this fact. So with the reference to Exegesis and Hadith texts one can learn his interpretive doctrines and by understanding his status in the field of Quran interpretation benefit from his teachings.

In this study, individual moral virtues were surveyed in Surah Al-Qasas. One can infer very important points in the individual moral dimension from the story of Moses (AS) and others discussed in the Surah. From the moralities inferred from acts of Moses one can point to such good virtues like sincerity, gratitude, courage, hope and pray. From the moral virtues of others involved in the story one can name the secrecy of Moses’ mother and sister, who for years kept his secret and saved his life. The prudency and decency of the girls of Shoaib is inferred from the way they moved and spoke with Moses.
Other moral virtues such as abandonment of saying what is nonsense and useless, patience for problems and also charity can be inferred from the stories of the Surah and understanding and practicing these virtues will result in achieving happiness in this world and the hereafter.

The principles of Quran interpretation are amongst the most important issues in the field of Quran studies. These principles have always been addressed by both Quran researchers, admirers and especially by notable interpreters. Principles of interpretation are axioms and basic beliefs that Quran interpretation stands on them. These beliefs and propositions affect the very principle of the possibility and authorization of the interpretation of Quran, or they affect the quality, methodology, and rules of interpretation and lead them. In fact the principles of interpretation result in the way interpreters approach the interpretation, the formation of methods, and possibly the tendencies, principles, and interpreting rules used by interpreters. Existence of principles for every science is an incontestable and crucial fact. In the field of Quran interpretation too, interpreters have always worked based on predefined principles. However the debate concerning the principles of interpretation as an individual science was launched when some opposing views among interpreters dealing with some of the principles arose. While a group of interpreters accepted a proposition as a principle in interpretation, others adopted just the opposite of that proposition. In this paper we firstly intend to propose both a general and a detailed account of the most important principles, i.e. divinity of Quran, the possibility and authorization of interpretation, existence of different layer of meaning, language of Quran, coherence of Quran verses, and sources of Quran interpretation. And secondly, we intend to analyze some of these principles according to Shia interpreters.