مجله تحقیقات علوم قرآن و حدیث
سال شانزدهم شماره 2 (پیاپی 42، تابستان 1398)

The teachings of the Ahlul Bayt (PBUTH) in the issue of Monotheism is a coherent collection with special features. In this system each component has a fixed relationship with each other. Features such as semantic harmony and non-conflict, unity of subject, similarity of the expressive structure, repetition of the same meaningful concepts, and conjoining the relevant topics, are as the pillars composing the system of Ahlul Bayt’s teachings in the context of Monotheism. In light of such a reflection on the composing elements of the system of Ahlul Bayt’s teachings in Monotheism as well as the network connection between proposed subjects, man will find a complete coherence and harmony between the components of the system of Ahlul Bayt’s teachings in Monotheism and understand a group of theological misconceptions. In addition, information of the existence of such a united system in the Ahlul Bayt’s abundant narratives and belief in their inter-network coherence is a considerable criterion for assessing different opinions in this regard.

Among Shiite exegetes there is no consensus and standard theory on the verse Yusuf: 100 to solve the apparent contradiction between this verse with the verse Jinn: 18 which prohibits prostration on non-Allah, and the verse al-'Isrā’: 22 which requires man to respect his parents. So, diverse literal, traditional, historic, jurisprudential, theological, and mystical approaches are found in their exegeses: some believe that this prostration is a kind of thanksgiving and obedience and so the prostrated is Allah, the Almighty. Some others say that the prostrated is Yusuf and such prostration is not-optional but only is a kind of greetings. Others consider Yusuf as a prostrator in respect of regathering of his family after a long time. The main purpose of this research is to evaluate these approaches and provide a standard view in interpreting this verse. In conclusion, the standard theory argues that the prostrated is Yusuf himself and such prostration is a kind of political respect to his ministerial position in Egypt, and hence finally the apparent contradictions would be solved.

Recognition of the Qur’anic lexical and compound meanings is a necessary requisite of noticing their verbal elegant characteristics. The words derived from the root of “gh-f-l” in the Qur’an are occurred sometimes in its absolute verb (maṣdar of gh-f-l) and sometimes in combination with the prepositions of “'an” or “min”. The effect of the preposition in the meaning of a verb is accepted among Arab linguists; nevertheless, considering most of the exegeses and translations indicates that there was no attention to such feature of the word “neglect” (ghafala).
Classifying and analyzing the verses which contain the root of ghafala in the Qur’an, the present research, based on a descriptive-analytical method and through considering the lexicons, interpretive rules, and some evidences of the commentators’ opinions, suggests a distinct meaning for each derivation of the word. Accordingly, the first sources of the word prove a general meaning for the root of gh-f-l, i.e. the “lack of effect and sign”, which is also compatible with the meanings of “lack of sense” and “leaving something”, both are suggested by the philologists. Moreover, the study of the verses of “neglect” shows that the combination of the root gh-f-l with the preposition “'an” in all verses is applicable with the meaning of “disregard” and its combination with the preposition “min” is usable with the meaning of “ignorance”.

Thamud as a civilized nation with the ability to engineer natural resources, is aligned with today's advanced societies that are under the shadow of science, what is considerable to understand the diverse notes of this Qur’anic story. But there are some ambiguities in the details of the story, especially in the case of Saleh's (AS) she-camel, causing to disagreements between exegetes. Therefore, the study of the image as one of the branches of aesthetic science and because of the existence of the components of thought, language, emotion, truth, imagination, etc. is necessary for the development of semantics and explanation of the ambiguities of the text. On the other, recognizing the context of the situation, which includes the physical, social and mental context, directs the audience of the image to the speaker’s purpose. Recognizing the image components in the context of the Revelation age would pave the way for matching the images in order to educate peoples of different ages. In this article, it is aimed to answer the issue of the relationship between the visual components of the she-camel in the physical, social and mental context of Thamud, to explain the vagueness of the verses related to the she-camel and the nature of the educational approaches of this story in the situational context of the age of descent and other ages. In this research, it is also tried to explain the ambiguities by the combination of illustrative components in the synchronous situation of descent and different epochs. The socio-physical order of Thamud, which is the very cause of their arrogance as well, are shown through the image components. God, according to this feature, chose the emergence of a camel from the heart of the mountain for the completion of the proof, and the water division program for testing Thamud. Allah, by these verses, warns against the disbelief of Mecca in the synchronous texture of descent, and all the perpetrators in the diachronic context, that they are coming to a hard situation.

There are different approaches in Qur’anic interpretations about the level and the mechanism of utilization of Hadith. In mystic exegeses this issue seems more important from different aspects such as the amount of effect of the interpreter’s tendency in selecting and understanding the interpretative narratives. The position and function of hadith therefore may as a criterion assist to evaluate the validity of these books. Based on the descriptive-analytical method, the present paper has surveyed the position and function of hadith in the commentary of Bayān al-Sa'ādah, the first Shiite available complete mystical interpretation. The Author introduces hadith as an important source for learning tanzīl and ta’wīl of verses and their different aspects of meaning and example. He used more than 2200 hadiths in his work. Additionally, based on the abundance, the most importance usage of Hadith includes explanation of the concept, presentation of examples and confirmation of the interpreter's views.

Mutashābuh (similar) or “verbal similar” refers to those Qur’anic verses and phrases which have been repeated more than once in the Qur’an, with change in whole or in part. The reason for the repetition of many of these verses and phrases is based on a change in their presentation (taqdīm) and delay (ta’khīr). An example here may be two verses of al-Baqarah: 58 and al-'A'rāf: 161, which the similarity between two verses occurs in the form of a presentation and a delay.
In spite of the efforts of the exegetes to justify the presentation and delay in these verses, their opinions are criticized, for the best idea here must pay attention to the context, the descent place of the verses, and the concept of the term “prostration” (sajdah) used in both verses. As a result, it is argued that the chapter al-Baqara, in contrast to the chapter al-'A'rāf which continuously blames and rebukes the rebels and arrogant people especially Children of Israel, is to mention the God’s blessings for them and the community of the Prophet, so that the presentation of prostration that is a kind of thanksgiving, as well as all other indications, are applied in this regard.

Without doubt one of the most valuable exegeses is the commentary of al-Mīzan. After interpreting a group of verses, the author paid a special attention to narratives, under the title of “traditional discussion” with reference to both Shī'ī and Sunnī sources. In spite of numerous studies of al-Mīzan's traditions, their sources have not been investigated until now. In this research, based on the descriptive-analytical method, the sources of the book’s narrations have been studied and analyzed. Regarding many evidences, it is concluded that for Shi’a sources Allamah Ṭabāṭabā’ī referred mostly to the books of Al-Ṣāfī, Al-Burḥān, Nūr al-Thaqalayn and Biḥār al-'Anwār. However, he directly quoted from the original source of a narrative without mentioning these intermediator sources.
He has applied such a method in quoting Sunni materials as well, referring to the intermediator sources such as Al-Burḥān, Biḥār al-'Anwār, Al-'Itqān and Durr al-Manthūr. It is worth mentioning that the purpose of this paper is not to criticize Allamah’s way, for his method was as the same as the previous scholars’, but rather it seeks to demonstrate that while using al-Mīzan’s exegetical narratives the researches may not find themselves needless of considering and referring to the original sources of narratives.