فصلنامه مطالعات تفسیری
پیاپی 21 (بهار 1394)

On the verse: And there is life for you in retaliation, O men of understanding! and other verses of retaliation there can be found two views. Some have viewed the verse to lead to the priority of retaliation to forgiveness; the meaning may be of a reasonable support, i. e. keeping the life of those who noticing the end of retaliation, do not kill men and, therefore, do not put themselves to death. While some other has opposed such a meaning and believes that retaliation prevents any excessive revenge in the field. As is clear, the latter has not regarded retaliation and forgiveness comparatively. The paper has supported the latter; this seems to be in more agreement with the situation of revelation of the verses, with Islamic ethical teachings and with the emphasis of religious teachings on forgiveness.

On the verse: See they not know how We visit the land, reducing it of its outlying parts, commentators, focusing on the word land, have presented different views; land of unbelievers in Mecca, land of all unbelievers, all habitants of the earth, the earth and all those living on it are the meanings viewed by commentators. Again, for the reducing of land`s outlying parts, the meanings of the Prophet and his friends` conquest of Mecca`s outer parts, Muslims` conquest of unbelievers` land, death of religious scholars and the best habitants of the earth, destruction of the lands` gifts, geometrical form of the earth, reduction of human body during old ages, stopping speeches on right during some periods of time, reduction of vices of one`s inner land, death of pagans and cruels, reduction of unlawful wealth of those opposing right. It is, therefore, necessary to comment the verse on a more agreeable base. The paper has taken the Quranic phrase to mean threatening unbelievers and giving glad tiding to believers. The meaning may agree with death of religious scholars and the best habitants of land as a hermeneutic meaning.

Peace of mind has been regarded as one of the key concepts in human life. The verse 28 of Ra`d has known remembrance of God as the only cause for human peace of mind, while in other verses remembrance of God has been known as a cause of fear of which may be counted the verses: those whose hearts feel fear when Allah is mentioned, and, Whereat doth creep the flesh of those who fear their Lord. At a cursory glance there seems to be a disagreement in the field. To solving the problem and finding the harmony of the verses, commentators have given different solutions. The paper relying on the family words of peace of reassurance, the state of heart`s being at ease and clown security, has suggested a new solution. As is understood here, each of the phrases has its own meaning, the first and the second refer to the state of heart not to what commonly understood of the peace of mind.

Difference on reference of the pronoun in ansahu, forgot him in the verse 42 of R`ad has turned it to one challengeable verse in the field of commentary and theology. In traditional commentary relying on a great number of traditions, Yusuf a. has been taken as the reference of the mentioned phrase and his demand has been introduced to be a wrong action being a cause for his forgetting God`s remembrance. Some of commentators have known the reference the man in prison with Yusuf who affected by Satan forgot Yusuf remembrance before the king. The paper, weakening the validity of traditions in the field in both sides of matter and line of transition, reviewing different views, and relying on the context of verses and the Quranic manner of mentioning messengers` cases of errors being followed by their penitence, has viewed the reference to be the man in prison with Yusuf and, therefore, the prophet has known pure of forgetting.

The Idea of Global Government has attracted the attention of many scholars; what requests attention in the field consists in studying the subject based on Quran and traditions comparatively in the view of fariqain commentators. Quran and traditions have viewed the pious and the poor rule and conquest of Islam over other religions. Fariqain scholars, being in common on the idea of global government and on main statement of the proof, are in a partial disagreement. The paper has studied the subject on the basis of the verses of making prevail and making conquer comparatively. As is understood by such verses and commentary traditions, in addition to the necessity of global government, it has become clear that the government will be founded by Imam Mahdi and arguments and proofs will be given on the day of conquest of Islam over all religions.

Studying geometrical structure of Quranic verses upon their purposes is known as current approach of the day dealt with under the title structural commentary. Commentators` main intention of the method consists in explaining the universal purpose in chapters and finding partial purposes being arranged on context in separate, yet complementary, parts with a logical order as is seen in Al-Mizan. The paper has been organized in accordance with Al-Mizan structure and its content has been ordered on the basis of this commentary and some other commentaries of Shiite and Sunni. As is understood by the method of the paper, the purpose in the chapter of Yasin may be regarded as explaining the principles of religious; in the first part of chapter, faith beginning from prophecy, then, unity of God and finally, the problem of the hereafter. In the second part, A`rab of revelation age have been addressed. By the emphasis on the principles, one understands that they are established and accepted in all religions. The last verses have brought to eye God`s absolute power.

The principle of Divine grace, the idea of believers` non entrance into the Hell and the reason why of creating the Garden and the Hell for people of happiness and people of sin respectively, have put the verse 71 of Maryam among difficult verses. Commentators have sought very much to oppose any idea of disagreement with regard to other verses and reasons and in this way various views have been presented. Lack of a publicly accepted conclusion is a sign for not the problem not to be solved. Three approaches may be found in the commentary of the verse: in one the entrance has been taken to mean entering into, in another to mean dominance and the third is an ethical usage. Contrary to the most commentators, Allameh Tabtaba`I has paid a special attention to the problem. The paper, studying comprehensively and critically different commentaries, has viewed Allameh`s solution as the right one.

Contemporary Shiite and Sunni commentators have studied the verse of mubahala with regard to different fields of history, literature, theology and law. Each has studied it and concluded affirmatively and negatively various ends. In the paper, commentators opinions in different aspect, particularly theological aspect, have been gathered and their manner of thought and analysis have been evaluated. As is understood, commentators have presented a group of different views, some of which may turn into one another and some other have been ordered one being established upon the other and theological disagreements have failed to omit their being interconnection in some grounds. Further, one may find agreeable social and legal approaches, measured critically by the standards of history, literature and theology.

The problem of earthly world`s supervisors may be considered one of the neglected issues of the Hereafter witnesses. God has taken earthly worlds` supervision as a duty for earthly agents, particularly for prophets and more particularly for the Prophet of Islam and pure Imams. The paper, studying the Quranic word of supervision and its synonymous, commentary views, traditional proofs and contextual indications, has concluded that God has chosen a witness for each nation to oversee its actions. The Prophet of Islam has been known as the supervisor of all nations from the beginning to the end of earthly life. Sunni commentators have viewed witnesses after Prophet`s death to be chosen in the way of consensus, while Shiite commentators has related the supervision to pure Imam. Imams` duty in the field includes all times and it is during their life and death alike.

Interior meaning and exterior meaning of the holy Quran, particularly its inner aspect being beyond the usual minds and of special delicacies and difficulties, is one effective subject in Quranic commentaries. Seyyed Mohammad Hosein Tabataba`i is regarded as one of those commentators of considerable view. It, therefore, has been sought in the paper to explain semantics of Quranic exterior aspect and its relation to the exterior one. Allamah has thought Quranic meanings and sciences of degrees differing based on its addressees` different level of mind. The Quranic meanings, being one based upon the other, are called interior and exterior with regard to their state of appearance and disappearance. Again, he considers interior meanings as what meant by the words with regard to different level of understanding.