جستجوی مقالات مرتبط با کلیدواژه « تاویل قرآن » در نشریات گروه « علوم قرآن و حدیث »

The Quran is an ever-flowing spring in the bed of time, whose thirst for truth and guidance has been quenched by its clarity, and it is still flowing and eternal in the passage of time. One of the most important secrets of the Qur'an's immortality is the adaptation and spreading of the contents of the verses to new examples in the passage of time. This action is referred to as "Jerry's rule" or "Jerry's and matching rule". Ayatollah Marafet believes that the current rule is different from the interpretation of the verse; therefore, it is important and necessary to review and criticize this view based on traditions. Therefore, in this research, with a descriptive-analytical method, we are trying to find the answer to this question, is the theory of Ayatollah Marafet based on the negation of the interpretation of Jari's rule consistent with the hadiths? In this regard, first, his point of view is presented and then using the traditions in which the interpretation of the Qur'an is described in examples that are beyond the reason and subject of the revelation of the verses, as well as the traditions in which the rule of Jari is used and it is specified that this act is the interpretation of the Qur'an, their claim was criticized and proved that implementation is one of the types of interpretation of the Qur'an.

One of the teachings of the Ahl al-Bayt (AS) in expressing the teachings of the Holy Quran is to open a new window in harmony with time called interpretation. The verses of the Qur'an, in addition to what their appearance is used, have interpretations and the best way to achieve the interpretation of the Qur'an is through the Ahl al-Bayt (AS); Because according to the hadith of Saqaleen, the Ahl al-Bayt (AS) are considered as the just of the Qur'an. In many narrations of Ahl al-Bayt (AS), the verses of the Qur'an have been interpreted; But in narrative interpretations, interpretive narrations are not separated from interpretive narrations; Therefore, separating interpretive narrations from interpretive narrations and determining the type of their interpretation becomes important and necessary. This research seeks to find an answer to the question that what kind of interpretations have been made towards the Commanders of the Faithful in the interpretive narrations of Surah Anbiya? In this regard, based on the idiomatic meaning of Qur'anic interpretation in verses and narrations, interpretive narrations related to Imam Ali (AS) were extracted from the interpretive narrations of Surah Anbiya and by descriptive-analytical method it was determined that there are four types of interpretations in these narrations about that Imam. There are: the esoteric meaning of the verse, the esoteric instance of the verse, the instance of the verse over time (current and adaptation) and the instance of the application or generality of the verse.

In some Shiite traditions, the word "Rabb (Lord)" in verses of the Holy Qurʾān has been translated or interpreted to some of the Ahl Al-Bayt (PBUH). The existence of such narrations has caused some commentators such as Abu Al-Ḥasan b. Muḥammad Tāhir Fatūnī (d. 1139 AH) to turn to a broad interpretation of this word to Ahl Al-Bayt (AS). To explain such an interpretation, some have paid attention to the use of this word in Arabic for Malik and its use in the Holy Qur'an for other than God. It seems that the evidence given for such an interpretation is not enough and the usage of this word in the Qur'an evokes divine meanings. The narrations that have been presented to prove this point of view do not imply this at all, and there has been confusion in understanding it. Either it does not have reliable documents and sources, and there is evidence of doubt in attributing them to the Imams (a.s.), or in its text, there has been a distorted interpretation of the meaning.

One of the teachings of Ahl al-Bayt (A.S.) in expressing the teachings of the Quran, opening a new window in harmony with time is called Ta’wil. The verses of the Quran, in addition to what is used from their appearance, have Ta’wil, and the best way to achieve the Ta’wil of the Quran is through Ahl al-Bayt (A.S.); because according to the Hadith of Saqlain, Ahl al-Bayt (A.S.) are considered as equal side to the Quran, which means one of the two has same value. In many traditions of Ahl al-Bayt (A.S.), Ta’wil of the Quranic verses has been discussed; However, in narrations concerning Ta’wil, Ta’wili narrations are not separated from exegetical narrations; Therefore, it becomes important and necessary to separate the Ta’wili narrations from the exegetical narrations and determine the type of their Ta’wil. This research seeks to find an answer to the question, what kind of Ta’wils have been done in the Ta’wili narrations of Surah Ibrahim (A.S.) In this regard, based on the terminological meaning of Ta’wil of the Quran in the verses and traditions, the Ta’wils narrations of Surah Ibrahim were extracted from among its exegetical narrations and it was determined by the descriptive-analytical method that there are five types of Ta’wils in these traditions, which are: the inner meaning of the verse, the internal example of the verse, the example of the verse in the passage of time (generalization and adaptation), the example of application or the generality of the verse and the meaning of the implicit (mutashabih) verse.

There are two approaches possible in the study of the distortion of the Heavenly Books, especially the Holy Qur'an; first, based on rational reasons, one can believe that the Holy Qur'an has not been and is not distortable. In this way, one can avoid historical and literary disputes concerning the distortion. Therefore, there would be no need to deal with the instances of distortion in receiving and delivering the revelation.Second, regardless of the point that there are rational reasons for the absence of distortion in the Heavenly Books, especially in the Holy Qur'an, one can take a historical approach to perform a comprehensive and detailed study about "the distortion of the Heavenly Books".In the second case, through considering the various stages which are perceptible for the distortion of the divine revelation, one can also consider a stage for "the distortion of the Holy Book". This distortion can be divided into two parts: "literal" and "non-literal"; in addition, there can be some forms concerning each. One form is to study "the instances of the types of eliminative distortion of revelation, in collection and transition of the words of the Holy Book". The present article deals with this latter form.

One of the teachings of the Ahl al-Bayt (as) in expressing the teachings of the Holy Quran is to open a new window in harmony with time called Taʾwīl. Quranic verses have taʾwīl (esoteric interpretation) in addition to what is used in their appearance. And the best way to achieve the taʾwīl of the Qur'an is through the Ahl al-Bayt (as), because according to the hadith of Thaqalayn, the Ahl al-Bayt (as) are considered as the counterpart of the Qur'an. In many narrations of the Ahl al-Bayt (as), the verses of the Qur'an have been interpreted in accordance with taʾwīl, but in the narrative interpretations, the interpretive narrations have not been separated from the taʾwīl; therefore, separating esoteric narrations from interpretive narrations and determining the type of their taʾwīl becomes important and necessary. This research seeks to find the answer to the question of what type of taʾwīl have been made about the Amīr al-Muminīn (as) in the esoteric narrations of Surah Anʿām? In this regard, based on the idiomatic meaning of taʾwīl of the Qur'an in verses and narrations, esoteric narrations related to Imam Ali (as) were extracted from the interpretive narrations of Surah Anʿām; and by descriptive-analytical method, it was found that there are four types of taʾwīl in these narrations about that Imam, which are: the esoteric meaning of the verse, the esoteric example of the verse, the example or generality of the verse and the fulfillment of the contents of the verse.

One of the teachings of the Ahl al-Bayt (as) in expressing the teachings of the Holy Quran is to open a new window in harmony with time called Taʾwīl. Quranic verses have taʾwīl (esoteric interpretation) in addition to what is used in their appearance. And the best way to achieve the taʾwīl of the Qur'an is through the Ahl al-Bayt (as), because according to the hadith of Thaqalayn, the Ahl al-Bayt (as) are considered as the counterpart of the Qur'an. In many narrations of the Ahl al-Bayt (as), the verses of the Qur'an have been interpreted in accordance with taʾwīl, but in the narrative interpretations, the interpretive narrations have not been separated from the taʾwīl; therefore, separating esoteric narrations from interpretive narrations and determining the type of their taʾwīl becomes important and necessary. This research seeks to find the answer to the question of what type of taʾwīl have been made about the Amīr al-Muminīn (as) in the esoteric narrations of Surah Anʿām? In this regard, based on the idiomatic meaning of taʾwīl of the Qur'an in verses and narrations, esoteric narrations related to Imam Ali (as) were extracted from the interpretive narrations of Surah Anʿām; and by descriptive-analytical method, it was found that there are four types of taʾwīl in these narrations about that Imam, which are: the esoteric meaning of the verse, the esoteric example of the verse, the example or generality of the verse and the fulfillment of the contents of the verse.

One of the teachings of the Ahl al-Bayt (AS) in expressing the teachings of the Holy Quran is to open a new window in harmony with time called interpretation. The verses of the Qur'an, in addition to what their appearance is used, have interpretations and the best way to achieve the interpretation of the Qur'an is through the Ahl al-Bayt (AS); Because according to the hadith of Saqaleen, the Ahl al-Bayt (AS) are considered as the just of the Qur'an. In many narrations of Ahl al-Bayt (AS), the verses of the Qur'an have been interpreted. This research seeks to find an answer to the question that what kind of interpretations have been made towards the Commanders of the Faithful in the interpretive narrations of Surah Al-Imran? In this regard, based on the idiomatic meaning of Qur'anic interpretation in verses and narrations, interpretive narrations related to Imam Ali (AS) were extracted from the interpretive narrations of Surah Al-Imran and by descriptive-analytical method it was determined that five types of interpretations in these narrations about that Imam (AS) There are: the esoteric meaning of the verse, the esoteric instance of the verse, the instance of the atom of the application or the generality of the verse, the realization of the meanings of the verse and the meaning of the similar verse.

In narrative interpretive sources, interpretive narrations are not separated from interpretive narrations; Therefore, separating interpretive narrations from interpretive narrations and determining the type of their interpretation becomes important and necessary. In this research, we intend to realize this important point about the interpretive narrations related to the Commanders of the Faithful (pbuh) in Surah An-Nahl. This research seeks to find the answer to the question that in the interpretive narrations of Ahl al-Bayt (AS) in Surah An-Nahl, what kind of interpretations have been made in relation to the Commanders of the Faithful (AS)? In this regard, based on the idiomatic meaning of Qur'anic interpretation in verses and narrations, the interpretive narrations of Surah An-Nahl were extracted from its interpretive narrations and by descriptive-analytical method it was determined that under 15 verses of Surah An-Nahl, four types of interpretations in interpretive narrations related to Amir al-Mu'minin (AS) There are: the esoteric meaning of the verse, the esoteric meaning of the verse, the meaning of the verse over time (current and adaptation) and the meaning of the application or the generality of the verse.

In the common views of interpretation, which is very much influenced by hadiths, the phrase “ان تضل إحداهما فتذکر إحداهماالاخری” in the verse 282 of Surah al-Baqarah has been understood in such a way that the value of a woman's testimony is half of a man's. Also, a new translation has been suggested for “إحداهما الاخری”, which has a serious effect on our understanding of the verse. In this article, with the view of Qur'an as an exact, interconnected and trans-historical text, and by combining the traditional and modern methods of understanding Qur'an which are expressed in fourteen principles, the value of the testimony of men and women in Qur'an is compared and it is shown that the value of testimony of them is equal. In addition, by considering the purpose of the verses instead of their appearance, which the most important of them is expressed by the phrase “ذلکم اقسط عند الله واقوم للشهاده وادنی الا ترتابوا”, tries to reach the underlying meaning of Al-Baqarah: 282 and another verses of testimony.

Quranic interpretation (Tawil) has various meanings for Quranic scholars. Tawil means the abstraction of the general concept from the verse which has revealed regarding the especial event and extend its meaning upon similar items in deferent times and places. Based on this, throughout the history of interpretation, Imams and their subsequent exegete and commentators interpret the Quran based on this rule. Among the verses that can be interpreted on this basis is the verse 5 in chapter 14. In this verse, Allah ordered Moses to remember the days of God for his people. According to the accepted meaning of Tawil, this research thorough descriptive – analytical method tries to answer the questions: what’s the meaning of Days of Allah? How can be interpreted on the currents of the Islamic Revolution? For answer to these questions, after extracting the constituent elements of the verse that is ‘’leadership’’, “people” and “time”, with the help of formula “What is valid is the general meaning of the word, not the specific meaning”, the general and broad concept has been abstracted from the verse. Then the verse is applied and adapted to the currents of the Islamic Revolution of Iran including 22 Bahman in the year 1357 and so on.

Qur'anic commentators and scholars have presented different perspectives on the nature of Qur'anic interpretation. The reason for this disagreement is that the nature of the Quran's interpretation is not explicitly defined in verses and narrations. Therefore, in this research, we are going to study the verses and narrations related to the interpretation of the Qur'an, discover the nature of the Qur'anic interpretation, and then examine and critique the famous views on the Quranic interpretation. The most important result of this research is that according to the verses and narratives, the interpretation of the Quran in the general sense is the meaning and the existential meaning of the verses and meanings of the verses, and the interpretation of the Quran in the special sense is the inward meaning of the verses and meanings of the verses. Accordingly, the views of Abbateimahi, Allameh Tabatabai and Ayatollah Murafat will be readable on the nature of the Quran's interpretation. The research method in this research is descriptive-analytic.

One of the most significant concepts associated with commentary and sometimes synonymous with that word is the word paraphrase. Concerning the paraphrase, there are many views that are "synonymous with commentary," "avoiding the meaning of appearance means counter-appearance," and, finally, "implication of the ventricle", are the most important views. Given the fact that the viewpoint of the implication of the ventricle is less credible, it is confirmed with several reasons. One of the most significant reasons for this is the Qur'anic verses and related narratives. However, the ambiguity of the concept of "ventricle" is not less than the ambiguity of the notion of "paraphrase." And the same thing makes the story of "paraphase" more complicated. Somebody are very simple and superficial, alongside "ventricle" and "paraphrase." And they are undergoing a process that leads to a negation of "ventricle" and "paraphrase."  Allameh Tabatabai has a semantic look to "paraphrase," and an ontological look, to "ventricle". Which this issue requires analysis and explanation. This research seeks to comparative assessmentthe two concepts of "ventricle" and "paraphrase" in two aspects of ontological and semantic. And this investigation proves that both of the cases, based on the view of Allamah Tabatabai (RA) and Imam Khomeini (RA), as two outstanding contemporary commentators based on the cognitive and epistemological attitude can be viewed.

The Night of Qadr has a high place in the Qurʾān and Islamic tradition, as we find not only separated Qurʾānic verses on it, but also an intire Qurʾānic chapter. It has been said that God vouchsafes parts of his knowledge to his chosen servants, and specialy to Ahl al-Bayt. A part of the knowledge descended in the Night of Qadr is related to the Qurʾān and is exclusively granted to Ahl al-Bayt. The Qurʾān itself is a part of that knowledge which was descended to the Prophet in that night. In addition, the explanatory revelation (vaḥy bayānī) was descended to the Prophet in this night, annually. According to the Shiʿi tradition, this kind of revelation is descended to the living Imam, since the Prophet’s death until the Doomsday, in every Night of Qadr. This revelation includes the interpretation of the Qurʾān, specially the ambiguous verses, as well as identification of new events with Qurʾānic declarations.

the author pointed out to the fact that it is impossible for human beings to adapt God’s words with his understanding, at the same time that the surface of Quran is understandable for people but its exact concepts need an interpretor and commentator from out side; this does not decline Quran’s reasoning. Quran’s Omnipresence and ever lasting nature necessitates two layers for Quran, an outer and a deeper layer. The interpretor of this deeper layer should be introduced by God. The author endorsed his claim by logical and traditional reasons.