محسن عامری خیرآبادی

Methodological studies of Qurʾānic exegesis (Arabic: تفاسیر, tafāsīr is the plural form for tafsīr) are one of the necessities of research in the field of Qurʾānic studies, which in addition to helping to better understand and make more use of these tafāsīr, also provide the ground for a more accurate pathology of these works. This article, by collecting library resources and a descriptive-analytical method, compares the two tafsīrs of al-Durr al-Manthūr Fi Tafsīr Bil-Maʾthūr (Arabic: الدر المنثور فی التفسیر بالماثور, lit. is the scattered pearls: intertextual exegesis) and Jāmiʿ al-Bayān ʿan Taʾwīl āy al-Qurʾān (Arabic: جامع البیان عن تاویل آی القرآن, lit.  is the collection of statements on the interpretation of the verses of the Qurʾān) and tries to more accurately identify their method. These two mufassirs (Arabic: مفسر; plural: Arabic: مفسرون, romanized: mufassirūn, commentators) have a common opinion in adhering to the narrative exegetical method, but the exegetical method in al-Durr al-Manthūr is pure narrative and Jāmiʿ al-Bayān is religious circumstantial narrative (exercise of opinion). In addition, there are differences that can be seen in the exegetical books of these two commentators for the use of the tafsīr method, aḥādīth (Arabic: احادیث, singular: ḥadīth, traditions and narrations), the permissibility of ijtihād (Arabic: إجتهاد) in the tafsīr of the Noble Qurʾān, et cetera. This article after semantics and the literature review of the research introduces two tafāsīrs, expresses the interpretive method of the two mufassirs, the advantages and shortcomings of the two tafāsīrs, and finally, methodological and fundamental differences and commonalities between the two tafāsīrs.

Social health is one of the emerging concepts that has been considered by thinkers in the field of theory and policy. Social health refers to the concept of social capital of the citizens and institutions of a society. In other words, the higher a person's motivation to communicate and the greater the number of connecting lines between the individual and society, the better the social health of the individual and society. The aim of this study was to investigate the factors affecting social health in the Qur’anic lifestyle from the perspective of the Supreme Leader.

In this study, through the compilation of a library and a descriptive-analytical method, the effective components for social health in the Qur’anic lifestyle from the perspective of the Supreme Leader were investigated.

Based on the research findings, the components affecting social health in the Qur’anic lifestyle from the leadership perspective included two direct and indirect parts. In the components affecting social health in the Qur’anic lifestyle from the perspective of the Supreme Leader, seven key components were identified, namely: spiritual health, moral health, physical health, mental health, spiritual health, faith health, and religious health.

If we take inspiration from these statements and put them at the forefront of our work, we can hope for a transcendent lifestyle and a healthier society.

One of the necessities of life is communicating and consulting with others to benefit from their thoughts and knowledge; because without communication and consultation with others, it will be difficult and impossible to continue living. The Holy Qur'an also recommends and rather orders to consulting with others. There are traditions whose content apparently points to the lack of women's intellect and warns against consulting with women. As a result, it derogatorily interprets women as lower than men; Therefore, women cannot be consulted with this approach.The author of the article solves this problem by using the verses of the Holy Quran and the Two Testaments. The findings of the research show that there is no problem in consulting with some women who have proven their wisdom. A follow-up in the Holy Qur'an shows that there are two types of verses about consultation: one in general way, that includes everyone (men and women) and the other in a specific way that only includes women. Also, in the Old Testament, consultation with women is being observed during the salvation of Prophet Moses (peace be upon him), but the New Testament is silent on this issue and does not have any explicit verses related to this issue. However, it is possible to extract the topic of consultation with women from some verses.