فصلنامه مطالعات تفسیری
پیاپی 55 (پاییز 1402)

From the beginning until now, under the verse 84 of Surah Israa, the commentators have had several positions in explaining the meaning of "shakilatihi". Some have considered the verse to be unnecessary of interpretation, but most of the commentators have put forward meanings such as intention, disposition, habit, religion and denomination, essence and nature for "shakilah", but they have not given further explanation and only in the interpretations of the 14th century, they refer to the messages of religious beliefs and anthropological aspects and the anthropological aspects of "shakilah" have received little attention. Most of the public commentaries in the interpretation of "shakilah" are satisfied with the sayings of the predecessors and lack judgment and analysis, and if an explanation was given, their statement was vague. Like the rest of the commentaries, most of the Imamiyyah commentators have briefly ignored the verse until the end of the 14th century. In the 14th century, the first interpretation that paid enough attention to the importance of shakilah's discussion and removed the doubt of predestination from the sanctuary of the verse in detail, and had a serious impact on the thinking of commentators after it, is the commentary of al-Mizan; although this transformation has not taken any way to Ammeah exegetic works.

This article criticizes the view of the authors of the book "Another Prophet, Jesus (a) in the Holy Quran" regarding the verse 35 of Maryam, who consider the main addressee of the verse to be the polytheists of Mecca and not the Christians. Considering that Muslim commentators consider the main addressee of the verse to be Christians, this view is a new interpretation. In this regard, this point of view is criticized =0with the method of historical-content analysis of Surah Maryam by referring to historical evidence and other verses and examining the evidence presented by the authors. Their main reason is a sympathetical approach of the Holy Quran with Christians in this chapter. By accepting this principle, it became clear that the audience of the verse cannot be other than Christians. Surah Maryam was revealed in one of the critical times of Islamic history to communicate with Christians, and during the migration of Muslims to Habesha, it was the basis of their communication with Najashi and victory over polytheists. Although the content of the Surah is in harmony with the main beliefs of Christians, which is approved by the Holy Quran, but the Holy Quran has also criticized their false beliefs with an indirect sympathetic approach. Examining the verses surrounding Maryam verse 35, as well as Nisa verse 171 and the verses of Surah Zukhruf which the authors have argued, also show that the main audience of this verse are Christians

In the teachings of Islam, we meet the expression "interpretation by personal opinion" and it has been censured as "interpretation originated from lack of knowledge". The way out of this kind of interpretation is to strictly observe the methodology of interpretation and preserve its key features and elements. Allameh Tabatabai is one of the Shia commentators who has a valuable research on this type of interpretation. In addition to the detailed explanation of the narrations condemning the interpretation by opinion, he has considered some Quranic verses to be the point of this kind of interpretation. The present article firstly tries to reflect the summary of Allameh's view about verses and traditions against interpretation by personal opinion. Then, inspired by Allameh's point of view, it presents a way out of this ignorant interpretation under the title "Methodological indicators and elements of interpretation". The main elements of the methodology of interpretation are: interpretation based on pre-accepted principles, using authentic sources of interpretation and avoiding references in interpretation, using the comprehensive ijtihad method and avoiding weak references, applying the rules of interpretation of the Qur'an and using the tools of interpretation.

One of the general principles of satisfaction in marriage is the homogeneity of husband and wife, which has been recommended in some verses, including verse 26 of Surah Noor. In some media, a doubt of disagreement in content has been raised between the Verse of Noor and the verses 10 and 11 of Surah Tahrim. Because in these verses, it is mentioned that the wives of Prophet Noah and Lot are not of the same qualifications as their husbands, as well as the lack of uniformity between Asiya and Pharaoh. The present article, by examining the content of Noor verse 26 in a descriptive and analytical method, has solved the mentioned doubt and has come to the conclusion that there are two general possibilities in the content of the verse, declaratve aspect and non-declarative aspect. According to the evidence, the meaning of malice in the verse is sexual contamination, and the meaning of the verse, given as being non-declarative, is to prohibit the marriage of a believer with a person who has malice of the type of sexual contamination, and the wives of the prophets did not have this type of contamination, while given its being declarative, there may be found three probabilities in its contents: moral uniformity in the afterlife, moral uniformity in marriages, compatibility between the impure themselves and compatibility between the pure themselves, out of these three probabilities, the last one corresponds to the verse. Of course, even in this case, the marriage of some prophets with their wives may not be taken as a breach of the verse.

Calling for Tawhid and monotheism is the important goal of divine prophets. They have come, one after another, to teach humans monotheism and the way to approach Him and achieve perfection and salvation. The Prophet of Islam, as the last divine messenger, was sent to the land of Hijaz. The most important task of his mission is the call to monotheism and sincere worship of the Almighty. Therefore, in the Meccan verses, the command "So supplicate Allah, putting exclusive faith in Him" has been mentioned in Surahs: Ara'af, Zummar and Ghafir. The present article follows the interpretation of the verses "mukhlisan / mukhlasina lah ul-Din" in Meccan Surahs in a descriptive and analytical way. The interpretative study of these verses shows that worship has levels that each person is adorned according to his position in the system of perfection. Therefore, in the discussed verses, the Prophet of Islam is the first person who is responsible for sincere worship. Also in these verses of the Prophet's worship, he is mentioned along with the word "abd" and the worship of others with the word "du`a". The verses commanding everyone to pray sincerely, while declaring that this invitation is right, are accompanied by encouragement and threats and a request to ignore the reluctance and argumentativeness of the disbelievers. The result of following these noble verses is to ensure the personal and social happiness of Muslims.

To explain and prove religious maaref and theological beliefs, one can argue in several ways. These methods are also described in the Holy Quran. One of the important verses that explains the ways of reasoning about divine knowledge and calling to the Lord is the verse 125 of Nahl: "Invite to the way of your Lord with wisdom and good advice and dispute with them in a manner that is best. Indeed your Lord knows best those who stray from His way, and He knows best those who are guided". In this article, using the method of descriptive analysis, Allameh Tabatabai's view on the mentioned verse is discussed. In this honorable verse, three methods of calling to religion and proving the truth of divine teachings are mentioned, which are: wisdom, good preaching and good argument. According to Allameh Tabataba'i, among the methods of reasoning, wisdom is exclusively compatible with argument, just as preaching is compatible with speech and argument with argument. In addition, according to his opinion, the requirement, although it is the dominant purpose of the argument, but it is not the permanent purpose. Therefore, an analogy may be controversial, but not for the purpose of obligation. It seems that wisdom applies to all types of rational reasoning; of course, on the assumption that it is accepted that it is permissible to use fallacies in theological arguments, and that good preaching is true for all types of rational reasoning other than demonstration. In the same way, "jadilhum" is suitable for controversy and, of course, the requirement is inside the nature of controversy.

The comprehensiveness and immortality of Islam demand paying attention to the basic aspects of human life, including the issue of security, which is specifically addressed in Surah Taubah. Re-reading the security environment of the Prophet's government and discovering its security-creating variables is the aim of the present research, which is followed by the content analysis method of Surah Taubah. A set of variables was obtained at the two main levels of the nation and the government, 65% of which are related to the government level. The classification of variables at the government level into two axes of general strategies (40%) and specific strategies (60%) including three major areas of governance such as economy (9%), communication (31%) and defense (60%), are among the findings of the research.  Surah Taubah's comprehensive treatment of all aspects of vision and action (theory and strategy), nation and government, specific and general strategies, shows its comprehensive view on the issue of security, which proves its security purpose. The present research is an interpretative-explanatory effort in the direction of structural interpretation and jurisprudence of the government, which by presenting a governance model based on these variables can be a valuable document for defining and evaluating the security standards in the Islamic government.

Countries have enacted many laws on various issues. Citizens in every country are obliged to follow these laws. If a legal issue is raised in a country with an element relating to something beyond the geographical borders of that country, it is thought that two or more related laws should govern a legal issue; something practically impossible. given an essential conflict between different laws of many countries, will the clearest verses of the Qur'an play a role in resolving this conflict? The main hypothesis of the research is that due to the comprehensiveness of the Holy Quran, its teachings can be a facilitator. In this research, an attempt has been made to examine the "conflict of laws" by referring to the "clearest verses of the Qur'an." The applications, generalities and explicit requirements of the Holy Quran should be cited by the Muslim judge in international cases; because in some cases, the law of the foreign valid laws conflicts with the Shar`i texts. This issue has Quranic foundations, rules and documents. In the past, the subject has been studied only from the perspective of international standards, but the innovation of the article is the expansion of the subject in the realm of verses in the field of conflict resolution. In this article, the interpretation method of ijtihad is used.

"Sarat" is one of the words of the Holy Qur'an, which mystical commentators have given many meanings to according to their mystical thought and method. This research is descriptive-analytical and according to library sources; To examine the concept of "sarat" in the verses of the Qur'an and its interpretation and interpretation from the mystical interpretations of five scholars before Ibn Arabi: Sahl ibn Abdullah Tustari, Abu Abd al-Rahman Solami, Abu Qasim Qashiri, Rashid al-Din Meibudi and Rozbahan Bagli Shirazi, as well as a brief comparison The findings of the research show that several concepts and examples have been mentioned for "Sarat" such as: guidance and happiness, establishment of servitude, knowledge of the truth, observation and revelation, general and specific calling, mystical path and conduct, and divine law. All these things; It represents the path that is in line with divine knowledge, to reach the guidance, evolution and happiness of man, which can be considered in accordance with the opinions of hadith interpretations. Ibn Arabi's opinion in some explanations of Sarat agrees with the opinion of the mystics before him, but according to the basis of existential unity, his interpretation of Sarat is applicable to all creatures and human beings, whether believers or non-believers. However, in some of his analyzes, he considers the path as a special path or Muhammadiyah path for some people.

"Cohesion" is one of the most important aspects of the miracle of the Holy Quran, which this divine book, in the position of proving its divinity, has challenged and made it the middle of reasoning. As a Quranic argument on the coherence and harmony of the Holy Quran, verses 90 and 91 of Surah Hajar, verse 23 of Surah Zamr and verse 82 of Surah Nisa are usually cited. But as far as it was searched, verse 51 of Surah Qass has not been cited by commentators and researchers to indicate the coherence and harmony of the Qur'an. By examining the semantic aspects of this verse by relying on the clues within the text and comparing it with the aforementioned verses, this article substantiates a new reading of this verse and shows that this verse, in addition to indicating the coherence of the Holy Qur'an, due to some features, At the top of the verses indicating the coherence of the Qur'an, it should be read as "verse of coherence" as far as it is appropriate.