جستجوی مقالات مرتبط با کلیدواژه « آیات متشابه » در نشریات گروه « علوم انسانی »

Dividing the verses of the Qur'an into strong and similar has been the preparation of the holy law in the seventh blessed verse of Surah Al-Imran. But this separation in the beginning set the stage for different opinions and opinions about the interpretation and interpretation of similar verses. Courts are not subject to such sensitivity due to the direct, emphatic and explicit reference. But considering the hidden religious, religious, epistemological and scientific characteristics in similar verses, research on these verses is always necessary and important. Understanding the importance of this issue, the present research, using a qualitative method and based on descriptive-analytical approach, has discussed some considerations about the interpretation of similar verses in Shiite exegetical texts. The results of the discussion show that, first of all, most commentators of the Qur'an try to base the interpretation of the parallels on the basis of what is clearly and strictly defined in the verses. Also, some of these interpretations, according to the mystical, philosophical or religious epistemology they are inclined towards, try to reveal the metaphorical and figurative forms that are hidden in the heart of these verses with such tendencies. Reflecting on the type of similarity that exists in these verses is a common feature of all exegetical texts, that is, they pay special attention to the reason for the similarity based on whether it is appropriate, complete, or difficult.

Due to the necessity of understanding the meaning in the analysis of phrases and in order to correctly understand the words of the speaker, paying attention to the context is one of the most essential topics in semantics; Therefore, linguists in semantic studies pay attention to context from two perspectives. The first group believes that the meaning of a sentence can be determined separately from any context, and the second group, like Firth, believes in the theory of situational context. He believes that all the constituent elements of speech, including the personality of the speaker and the listener and the social environment, etc. should be examined in order to reach a correct understanding of the phrase. For this purpose, the present article tries to investigate the role of texture in the use of prepositions and its importance in creating meaning in some similar verses by using descriptive-analytical method and with the help of Firth theory. It was concluded that similar verses, in which only the preposition is different, have played a different meaning, which is influenced by the context and texture of the verses. For example, the letters (Ali) and (Eli) are in two separate contexts with different meanings but in two similar verses. Also, the letters (Ba) and (Lam) are the same.

One of the bases of belief raised among Muslim commentators and scholars is the issue of infallibility of prophets. The problematic appearance of some verses of the Holy Quran shows that they are incompatible with this basis. Among the most important of these verses are the verses that mention the words "oppression" and "forgiveness" about some prophets.
The question is, considering the basis of belief in the infallibility of the prophets, what is the interpretive solution for explaining and interpreting such verses? And how can this interpretation be shown in the translation of the verses?
Translations of the Qur'an have often translated such verses without paying attention to the interpretation and based solely on the idiomatic meaning of the words, which in most cases, in addition to failing to solve the problem of the verse, have also added to its difficulty.
These verses are mentioned about God's great prophet Adam (pbuh), Prophet Moses (pbuh) and Prophet Yunus (pbuh) in the Quran, which has been tried in this article in an analytical-descriptive way, ignoring the term "oppression" and "Forgiveness" and by referring to the roots of the words and also considering the space of these verses, a translation is presented that is in accordance with the principles of the infallibility of the prophets.
The result of this research is that one of the most important solutions to solve the problem of some verses is to refer to the lexical meaning of the words, which will be very important in the correct interpretation and translation of the verses.

The phrase "the day of revelation" (Qalam/42) is one of the Qur'anic similes that have been disputed by commentators on both sides, and its meaning has not been properly explained. According to some narrations attributed to the Prophet (PBUH), Sunni interpretation sources have considered the meaning of the verse to refer to God's incarnation on the Day of Judgment, and they say that God will reveal His leg on that day. There are other meanings in the sources of Fariqin. In this article, in a critical and descriptive way, with the aim of criticizing the narrations below the verse and finding a meaning in accordance with the context of the verses, in search of an answer to the question, what is the most appropriate meaning of the phrase "Yomma yukshafo an-saqi"? In the end, it was found that the narration attributed to the Prophet (PBUH) is questionable in terms of documentation and internal content, and the meaning possibilities expressed are not in accordance with the context and context of other verses, but because the address is to polytheists who deny the authenticity of the Prophet's (PBUH) mission. And promised them that you will see the revealed facts on the Day of Judgment. The result is that the expression refers to removing the clothes and seeing the hidden truths. This meaning is consistent with the authentic narrations and the meaning of the words and is in accordance with the content of other verses of this surah.

The Holy Qur’an is the book of humanity’s salvation, which was instilled into the heart of the Prophet (PBUH) to provide guidance for people. Therefore, it is essential to give special attention to the Qur’an in order to bring man to the desired perfection on the path of Divine Guidance. One of the significant aspects of comprehending the Qur’anic themes is to examine the role of Mutashābih (similar) verses in guiding mankind. In the present research, the place of tribulation in the growth and excellence of human being is stated with the focus of Mutashābih verses and theories by scholars of the Qur’anic sciences are addressed in order that clear facts about this matter would be revealed and any trace of ambiguity and doubt regarding the uselessness of these verses or their seditiousness would be removed. In this study, the data was collected by referring to library sources, Qur’anic software, works, publications, etc. and the method of data processing was descriptive-analytical. The result is that given the special place of these verses in the tribulation and promotion of human being and leading him to his perfection, the dubiety of the uselessness and seditiousness of these verses is basically false, since one of the wisdoms of the existence of these verses is requiring the audience of the Qur’an to refer to special commentators, revealing the levels of faith and identifying the believers

Knowing the truth of Arsh-e Ilahi has always been a complex and important issue for religious scholars and thinkers; the complexity of the problem lies in its usage in such noble verses of the Holy Quran as: "The Beneficent One, Who is established on the Throne" and related traditions that clearly speak of the Throne. Therefore, religious thinkers, including commentators and theologians, have researched this matter. The purpose of the current research is to examine the true concept of Throne, considering the need to know it in the field of cosmology, theology, and divine knowledge, so that in its shadow, a clear answer can be given to some ambiguities in the field. The research method is librarian and analytical and the result of the research is that the Throne is an independent truth and is of the type of unseen truths and in the order of immaterial worlds. What is meant by the truth of the Throne is the place of planning and management and Divine lordship and authority, which is the source of the world orders and all Divine orders lead to it.

Ruzbihan Baghli has presented innovative and unique mystical interpretations of Qur’anic ayahs, and hadiths. According to Ruzbihan, shatah is a kind of mutashabih discourse that is not only in the words of mystics but is also found in the Qur’an and hadith, and the ayahs related to the mention of divine attributes as well as muqattaʿat are in shath language. In his opinion, Sufiya shath is one of the manifestations of shath in general, or exactly, the third manifestation of it following the Qur’an and hadith, which means the change and transformation that the divine or unseen reality finds when it is expressed in human language and this statement is undoubtedly two-sided. Two valuable works by Ruzbihan Baghli, both of which have poetic prose and are full of imagination are the Explanation of Shathiyat and mystical interpretation of Arais-Al-Bayan fi Haqayeq al-Qur'an. Drawing on these two works, the present research aims to identify, in a descriptive-analytical way, the ayahs of the Holy Qurʾan that are among the Mutashabih and that contain shath, according to Ruzbihan. Also, it attempts to point out the ayahs placed in the shath-containing context and the way they are interpreted by Ruzbihan. Therefore, ayahs that are Mutashabih and contradictory, that is, the ayahs related to the attributes of God and muqattaʿat, and the ayahs that the mystics have placed in a shath-containing context were examined. Ruzbihan's mystical interpretations of these ayahs, various techniques of intertextuality, including general negation, partial negation, and avoidance, were also studied in the shath of the mystics.

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.

The discussion of Muhkam and Mutashabeh verses is one of the most fundamental and challenging issues in the field of interpretation of the Qur'an and Quranic sciences, which has long been considered by scholars of various Islamic sciences among different religions and sects. Using a descriptive-analytical method, this paper has designed and explained the new theory of Mohammad Abed Al-Jaberi on this subject based on verse 7 of Surah Al-Imran and has criticized it. The achievement of the present study is that he did not consider " Muhkam verses" and " Mutashabeh verses" in the mentioned verse to mean words and meanings, but considered them as a formative and external phenomenon. Documentary, textual and semantic objections to the narration which Jaberi has taken as the reason for the revelation of the verse in question, the non-fulfillment of the context conditions for verse 7 of Al-Imran and also the incompatibility of Jaberi's proposed meaning for the word "verse" with the general structure of the verse are among the most important criticisms of his theory.

One of the very argumentative and doubt-creating issues in the minds of those who advance in the direction of the cognition of Qur’anic ayahs and their explication for the readership, is the nature of mutashabih ayahs and their basic difference with muhkam ayahs, which might otherwise set the ground for the interpretability, plurality, polysemy and sometimes the misunderstanding of those addressees whose have not reached the purity of heart. Pondering over the Qur’anic ayahs explicates two basic philosophies of mutashabih ayahs: on the one hand the rhetorical language of the Qur’an and its being symbolic in bringing up some topics, both of which, on the other hand, having to do with hermeneutics whether in its traditional or modern form especially in mystical interpretations. One of the notable mystical interpretations, is Abulfazl Meybodi's (6th century AH) Kashf al-Asrar that in the third turn addresses the interpretation Qur’anic ayahs using a literary and mystical language. The present study's major question concerns the possibility to analyze, from the perspective of traditional or modern hermeneutics, important mutashabih ayahs in the mystical interpretation of Kashf al-Asrar expressed using an interpretable secret language and with rhetorical beauties. The research method used is content analysis. Analyzing mutashabih ayahs in Meybodi's interpretation taking a hermeneutic approach is worth investigation. Therefore, we will first focus on hermeneutics and its varying meanings in the Qur’an as well as its alignment with types of hermeneutic and then we will address the classification of mutashabih ayahs in terms of form and meaning, muhkam and mutashabih ayahs in connection with unity of acts, in the being of humans, and in the world of creation and exegetes' ideas in this regard.

According to the Holy Qur’an, the Divine verses are of two types: unequivocal and ambiguous. The ambiguous have two features: 1. A pretext for the ill-hearted rabble-rousers; 2. Interpretability. Given the Qur’an’s emphasis on the existence of the ambiguous in it, a question has been raised as to what the secret of these verses in the Holy Qur’an is. In this paper, we have studied various answers of the respected Qur’an scholars and interpreters, critically reviewed all of them, and finally presented the appropriate answer.

Attributes of Allah is one of important issues in the field of unity of Allah and theology. Theologians and commentators have focused on numerous verses related to divine attributes and the quality of their expression in the Holy Quran since many years ago. Particularly the verses apparently belong to attributes of Allah the same as to creatures that these attributes imply on hand, foot, face, and eye. These verses have mainly been put in allegorical group by commentators and have been discussed as informative attributes or simile verses. Each of them have discussed theses verses based on their own criterion. As a result of thought domain and speech thoughts, having principles and beliefs bases, Shiite and Sunni commentators have adapted a special commentary method in simile verses during Islam history. Although they have presented a common commentary in many cases, different commentary texts have been analyzed in this research. Findings of the present research indicated that commentators who put allegorical verses along with unambiguous verses, and glorifying Allah from any defeat, simile, and embodiment by intellectual and traditional reasons and interpretation have had a more comprehensive and precise commentary in comparison with other commentators.

There are some separated letters at the beginning of some Quranic surahs that they don’t make a certain word and apparently they have no meaning, these letters are so-called Abbreviated Letters. For this commentators and Islamic scholars have suggested some meaning for these letters which has been identified as illogical meaning. Since some orientalists have tried to show the Quranic resource as a non divine revelation and a man-made work, they have presented some suggestions which cause doubt about divine revelation of the Holy Quran. The purpose of this paper is to study the suggestions by a library method and referring to a valid commentary and Quranic sciences texts. It shows a brief description of western Quranic scholars’ viewpoint such as Blusher, Nouldeke, Bohol, watt, Booth, Morris, etc. As a whole, it can be said some believe that Abbreviated Letters are to some extent related to Abjad Letters. Also, some refer to these letters as coded points to the content of surah. Some view them as a reference to the Companions. Of course some believe that these letters are as a part of Allegorical verses whose interpretation is just related to Almighty Allah and anyone who are firm in the science, and also, they believe that it can’t be presented certain and clear meaning of these letters. They view them mysterious. It is necessary to say that each of aforementioned suggestions are to somehow subjective interpretation, individual reasoning, guess, suspicion, and with invalid document.

As is understood by the Quranic statement of »Allah guideth unto His light whom He will «, and traditions in the field, the main purpose of light is guidance; other meanings mentioned for it are secondary and return to it. The Exalted God`s purpose in mentioning niche, lamp and glass with many meanings, is to exemplify the manner in which God issues His Light. As the point is perceived from:» And Allah speaketh to mankind in allegories «also. Intensity of light of the lamp and the niche is understood by:» The glass is as it were a shining star «,» kindled from a blessed tree an olive neither of the East nor of the West «,» whose oil would almost glow forth (of itself) though no fire touched it «and» Light upon light«.

According to verse 7 of Al-Imran, the divine verses are divided into two groups: explicit verses and ambiguous ones. The first type makes the base and majority of the verses and there are two arguments about the second type: they are considered as pretext for malevolent sedition finders and interpretability; therefore, explicit and ambiguous arguments are required to be analyzed. The paper has mentioned different responses of the Quran researchers and commentators then criticized all of them and finally it has proposed the best viewpoint in this regard. To the author’s viewpoint, explicit and ambiguous arguments include: text or emergence of the explicit verses is indicative of their true meaning while the ambiguous ones are inexpressive in relation to the purpose of the glorified God when they are enjoying emergence and pureness from any ambiguity, abstractness, lexical and semantic complexities. This statement is clarified by virtue of the internal guidelines of Surah Al-Imran.