دکتر عزت الله مولایی نیا

Social justice is one of the issues of human societies. This issue has been raised in the Holy Quran as one of the most essential missions of God's prophets. Therefore, it has always been the focus of social reformers, especially Muslim thinkers from different Islamic sects. A precise understanding of this thought from the point of view of Shia and Sunni commentators will clarify the capacity of each of these denominations to pay attention to this issue. The present research has studied and examined the interpretation of Allameh Tabatabayi and Seyyed Qutb's views in al-Mizan and Fi Zilali al-Qur'an with a descriptive-analytical method and has come to the conclusion that social justice is the basis of social health from Allameh Tabatabayi's point of view. Seyyed Qutb also considers social justice to be one of the innate human needs, which is based on three principles: human freedom, human equality, and takafol, which means cooperation and social integration.

The decisive tone of the opening verses of this sura is a sign of the seriousness of the dangerous trend which, if not eradicated by God's direct will, will cause trouble for Muslims.And by attributing some matters during this confrontation to himself, God warns the Muslims to be alert and in the atmosphere of war-mongering and treaty-breaking by some tribes of the People of the Book, while maintaining unity and integrity among themselves, from the traitors who pretend to be Muslims. They intend to disrupt the Islamic system with their hypocrisy and hypocrisy, don't forget.And by stating the outcome of the actions of those who follow the devil, there is no end except divine punishment, he emphasizes the need to pay attention to God and glorify Him.This article, by examining the general content of Surah Hashr and its first 5 verses, criticizes the prevailing opinion of the commentators about the naming of this Surah as Hashr and presents a new point of view. in such a way that it does not have the historical conflict of the commentators' point of view and is more suitable to the context and tone of the opening verses of the Surah.

The present article aims to study and answer the question of what the Barzakh is like in the hadiths of the Fariqin (Shia and Sunni) and what their commonalities and differences are. The study followed library research and analyzed the most important topics of life in Barzakh in a comparative manner and presented a clear picture of it in different traditions. The analysis shows that existence of Barzakh has been emphasized in the narrations of Fariqin, with darkness as the main principle and with an emphasis on the grave. Yetm there are many differences on the questions asked from the deceased. Also, in the Shia narrations, there are two types of narrations regarding the question of Barzakh, which contradict, and there are some areas to reconciliate them. An imaginal body in Shia narrations and the placement of the believer's soul inside bird nests in the heaven are among the cases of difference. Regarding the location of Barzakh, there are differences in the narrations of Fariqin. A hard life, the torment of the grave, and a comfortable sleep are among the commonalities of the Fariqin narratives about Barzakh. In the hadiths of Fariqin, there is a mention of the return of the soul to the body in the grave and Barzakh, yet, the narration is not acceptable due to the narrator's additions. It should be added that the common areas in the narratives of the Barzakh in the narrative sources of Fariqin have had a significant role in the formation of the belief in the life of the Barzakh.

The phrase “protecting the private parts” (ḥifz-i faraj) has been repeated four times in the Holy Quran in different forms and God has advised it to the believers. However, since the object of protecting the private parts has been omitted, the implication of these verses is ambiguous. Different views have been expressed regarding the answer to the question of what the intent of the legislator (God) was concerning the object of protecting the private parts, each of which has its own specific requirements and different semantic spheres. Nowadays, in the area of medical jurisprudence, of the main reasons for opposition to phenomena such as surrogacy or some forms of artificial insemination is the contradiction of these phenomena with the obligation of protecting the private parts and the evaluation of these laws is not possible without having the correct and methodical interpretation of “protecting the private parts.” Despite the foundational role of these verses in jurisprudential inferences, so far no independent argumentative work has been authored regarding the interpretation of these verses and this very theoretical vacuum has led to the emergence of sometimes incorrect and undisciplined interpretations. The present study aims to study and critique these exegeses through a descriptive-analytic method and to show that artificial insemination and surrogacy are essentially unrelated to these verses and these two are separate from each other.

In verse 32 of Surah Fatir, the chosen ones are mentioned. In the interpretation of this verse from the beginning, in terms of meaning and examples, many different views have been presented by the fariqain scholars of interpretation, which shows the great importance and value of this issue. By examining the opinions, documents and reasons of Quranic researchers about the above noble verse, relying on the Holy Quran, Sunnah, reason especially the context, the traditions of descent and other peripheral evidences, this study reached this clear and definite conclusion that regarding the inheritors of the book (Quran) and the examples of "those whom we elected ..." two major theories have been presented by fariqain, and most of Ammeh Quranic scholars know the elected to be Islamic Ummah; while all Imami and many Ammeh elites view the elected to be itrat-e tahirih, pure family: Ali, Fatimah and Imams of Ahl al-Bayt. It is clear from the analysis of the statements of the fariqain that the first theory is not supported by any reason: intellectual or narrative; on the contrary, all the reasons are against it. While the second theory is supported by the Holy Quran, definite tradition, history and strong rational reasons. And again, regarding the fact that weight of the trustworthiness has been put one shoulder of those preceeding in doing goods, the triple state of the elected would not create any problem.

One of the most important interpretive approaches, especially in the verses of narrative attributes, is the approach of allegorical interpretation. The Mutazilites and the majority of Shiites believe in the necessity of allegorical interpretation, but within the framework of special rules and regulations. On the other hand, the majority of Sunnis, including the Ahl-ul-hadith, the Salafis and most of the Asharites are inclined toward exoteric meanings. Meanwhile, some contemporary Shiite theologians have taken a third approach by presenting a new theory that can be called "affirmative signification" and believe that insisting on the initial exoteric meaning and interpreting and changing the meaning of the verses are both incorrect. Rather, they should be understood based on their exoteric meaning, considering both verbal and non-verbal philosophical and rational evidences. Hence, without neglecting the exoteric meaning obtained from the sentence in accordance with the evidences, we can get the correct meaning and the real purpose of the author. Using analytical-critical method based on library sources, the mentioned theory is examined and criticized in this article to find out whether it is really separate from the theory of allegorical interpretation or the same, but with two different expressions. Finally, it is concluded that the difference of the two theories in some terms of interpretation is superficial and verbal, technically speaking, not real and semantic.

Choosing pronoun reference in part of the 190th verse of surah e A'raf “They ascribe partners to Him concerning that which He has given them” causes challenges among interpreters of both sects: referring pronoun of the verb "جعلا" to Adam and Eve how will compatible with infallibility of Adam(PBUH). Many narrative texts are showing these challenges tracking back to Islamic first centuries. Both sects' interpreters chose different approaches for explanation of this verse. Theories like Polytheism of Adam and Eve (PBUH), Polytheism of Quraysh ancestors, Polytheism of human kind are seen among exegesis approaches of both sects. This article by critics and analysis of exegesis approaches has chosen the theory of Polytheism of Adam and Eve (PBUH) as selected approach . According to similar verses and interpretive narrations and rational reasons, Quranic and narrative of infallibility of Adam (PBUH), it seems that the verse is seeking to explain the story of childbearing of Adam and Eve, but in the part of “جعلا له شرکاء" pointed to end of Polytheist children of these two

Belief in the Purgatory is one of the accepted principles of most Muslims. Some Qur’anic verses such as Surah Al-Ghāfir/11 and Surah Al-Baqarah/154 deal with this issue. Also, the Infallible Imams (AS) mentioned this important matter in their sayings. However, some Islamic sects have cast doubt on it; The Qur’anists of the Indian Continent are among those who denied the existence of the Purgatory. They proved their idea of the non-existence of Purgatory through rational arguments of “1. uncertainty of the nature of the human soul, 2. the lack of torment’s signs on the body laid in the grave” and narrative evidences of the verses “Surah Al-Ghāfir/11 and 46 and Surah Al-Baqarah/154" with an unusual exegetical method, including self-idea, interpretation (ta’wīl), and scientism. This paper intends to evaluate the views of the subcontinental Qur’anists based on a descriptive-critical method, as much as possible.

As the worse of aftermaths of thaqīfa turmoil, the seeds of discord and disagreement were sown in all Islamic thoughts and teachings, even tawḥīd (monotheism), nubuwwa (prophecy), and maʿād (resurrection). There were serious differences, especially in the case of Imamate, which could guarantee the survival of Islam. It can be said that the controversy has escalated so much that both Sunni and Shi’ite scholars have never written about anything as much as the Imamate to reject each other. In such a way, the verses Wilaya (guardianship) have always been the most challenging issue between both Islamic schools throughout their history, which seems full of vicissitudes. (Q. 2:207) is one of the most famed Qur’anic verses that the Shi’ite exegetes, as well as some Sunni ones, emphasize that its occasion of the revelation concerns Imam ʿAlī b. Abī-Ṭālib (PBUH) and his self-devotion for Prophet Muhammad (PBUH) in layla al-mabīt) the night of asleep). Although some research has been organized about (Q. 2:207) so far, the present study, while respecting all, has studied and analyzed the occasion of the revelation of the mentioned verse only from the viewpoints of the narrations remained of the two major Islamic schools. While answering the doubts, the present study has concluded that the narrations of the revelation of the verse about ʿAlī (PBUH) in layla al-mabīt have a considerable frequency and have a definite indication of his absolute virtue and immediate succession. Hence, there is no place for doubt and suspicion concerning its historical implications.

Among the Interpretive narrations-  which are often influenced by the status of infallibility and Imamate - are those in which, Infallibles (Ma’soumin) not necessarily relying on their status of infallibility and personal knowledge, Rather, accuracy in the words and phrases of the Qur'an has led them to the delicate and subtle understandings and points, as well as they were expect this types of deductions from their followers and sometimes with question-surprise expressions such as: “Have you not read this verse? Have you not heard this verse? Have you not heard what God says?” reprimanded and interrogated them. In this kind of traditions, most of the points that the infallible Imams derive from the verses are not points that they necessarily have to devote to themselves, but others can reach them in the light of deduction in the Qur'an. Contrary to their interpretations, which were influenced by the source of the Imamate and others can not reach them. The present article attempts through a descriptive-analytical approach that recognizes various types of such traditions within the context of Shi'a narrative commentaries and makes them suitable examples and models for who are interested in deduction in the Quran. Some of the variant types of this group of traditions are: pay attention to earlier and later words and phrases; pay attention to context of verses in order to reach vocabulary meanings; pay attention to Linguistic structure of words and phrases; Referring verses to one another; deduction in the Quran in the form of prayer, etc.

In the second century AH, the Mu'tazilites turned to rationalism in religion, especially in the interpretation of the Qur'an and Hadith, so as to confront Ahl al-Hadith and extremist narrativism. That resulted in the emergence of literary interpretation and its gradual evolution. In order to show the role of rationalism in the tendency of Mu'tazilite commentators towards literary interpretation, the present article, using the analytical method, examines the place of rationalism in Quranic interpretation and its effect on the emergence and expansion of literary interpretation. It also compares some of the rationalist viewpoints, particularly those of of Abu Muslim and Zamakhshari, two Mu'tazilite rationalist commentators, with those of the narrative commentaries of Ahl al-Hadith and Ash'arites. The result of this research is that the Mu'tazilites' rationalism has an obvious role in the emergence and expansion of literary interpretation and also there is mutual influence between these two approaches to interpretation. However, these two literary interpretations have resulted in wrong understanig of some verses.

The issue of the possibility of God`s being seen at the resurrection is disputed by the scholars of Imamiyyah, Mu'tazilites and Ash'arites. This is due to differences found in the acceptance of the different semantic aspects of the "God`s being seen". Ayatollah Ma'refat has discussed this issue in his al-Tafsir al-Athari al-Jama'i and al-Ta'mhid and, having analyzed the text and the documentation of the related narratives, has responded to the Ash'arites' arguments. The present article seeks to explore the components of the semantics approach in explaining the concept of "being seen" in the Ayatollah`s disputes and his responses to the Ash'arites. Among the components which have been successful in its application, one can refer to actualizing the text, attaining the serious intention of words, correct recognition of the truth, paying attention to the dignity of speaker, going beyond the appearances, which are semantic elements. In the meantime, the Ash'arite`s mistakes in the field have also appeared.

Therapy and perspectives on human gaze and health have always been of interest. Therapies are based on perspectives. The methods that, although helpful in maintaining his health, have always been associated with weaknesses. Weaknesses that are partly due to the way people look at and create. The introduction of the Islamic view of medicine, considering the comprehensiveness of Islam's view of human beings, reduces the existing weaknesses. Changing some of the methods of treatment and health with regard to changing the basics, proposing treatment models based on the goals of human creation and paying attention to the worldly and otherworldly happiness of human beings, is one of the benefits of attitude towards medicine through the Quran. The present study, by using descriptive-analytical method and documentary method in Quranic and narrative sources, has explored the basics of therapy and health. In this study, it was found that human health depends on the dual areas of his existence. The influence of the soul and the body on each other, the involvement of non-material matters along with physical affairs in human health, the necessity of not impairing the excellence and natural growth of human beings, in the stages of treatment and health are the foundations of medicine. Because the unimaginable progress of human reason shows the harmony of the points of Islamic health with human creation.

The quiddity of the Qur'anic revelation is one of the most important issues about which neo-mo'tazelehs has raised challenging viewpoints. Consequently, in this respect, many intellectuals and open-minded scholars have gained secular approaches to the revelation knowledge inspiring neo-mo'tazelehs thoughts. The common feature of neo-I'tizali viewpoints are extremist intellectualism, historicism, mythology, and critical linguistics to the recitation of the Qur'an and tendency to philosophical hermeneutics. In this research, the most important principles of neo-I'tizali thought which is the cause of the Qur'anic verses and intellectual reasons has been criticized using library research and narrative and rational principles. As the results of this research show, the principles of this thought, due to an extremist approach taken by its advocates to intellectualism and findings of empirical science and denying the Prophet's knowledge by presence in considering the divine verses, are in contradiction to the definitive ontological realities and monotheism.