فصلنامه مطالعات تفسیری
پیاپی 38 (تابستان 1398)

Commentators have offered various views on the Quranic sentence: "Say: Even though ye had been in your houses, those appointed to be slain would have gone forth to the places where they were to lie. On the well-known view, those killed when fighting are killed in their own death time. The question here is whether killing in war is an unavoidable fate for the victim. Does avoidance from the cases of danger play any role in delaying death? On the findings of the study, the verses 2 of An`am and 39 of Ra`d and the related verses under them concerning the division of the time of death into inevitable death and evitable death are the key for resolving the issues related to the verse in question and accordingly, murder may not be necessarily taken as the inevitable death; it is usually evitable and suspended. Therefore, avoiding the battlefield and other danger positions can be effective in delaying death. Both types of death, however, are divinely destined and may be taken as "kutiba `alayhim ulqatl". The assumption of "inevitability" in all murders challenges elements such as the value of sacrificing one's life for the sake of God, preventing one`s self from being destroyed, expounding retribution and its benefits, and advising caution would be incompatible with a range of Quranic teachings. Other related verses can also be interpreted in the context of this analysis.

In the 29th verse of the Hajj, the Holy Qur'an has commanded the pilgrims to say: "Then let them make an end of their unkemptness and pay their vows and go around the ancient House." On the What of "making the unkemptness" various meanings have been given by commentators. This article aims to analyze analytically the meaning of " making the unkemptness" in this verse in a descriptive-analytic manner and to determine to what extent the commentators and terminologists' view is based on the exact meaning of the word " unkemptness". It is also intended to explain the meaning, comment, hermeneutics and narrative hermeneutics taking the "unkemptness" as cutting nails, hair, etc., as well as the Imam's visit in the Hajj. Surveys show that taking the word as meaning cleaning dirt is not accurate and its inner meaning of visiting Imam is based on a type of hermeneutics.

In the passage "... Such is their likeness in the Torah and their likeness in the Gospel like as sown corn that sendeth forth its shoot and strengtheneth it and riseth firm upon its stalk..." in verse 29 of Surah Fath the Prophet`s companions have been likened to growing plants. According to the above statement, there must be passages containing the parable of the verse in Gospel. The search for such a parable in the four versions of the Gospel makes it clear that in the history of commentary, a small number of contemporary commentators have paid attention to the subject. As discussed in detail in the study, despite the problem of distortion, there are cases in the present versions of the Gospel that can be clearly considered as the corresponding for the Qur'anic likeness. These cases have been miraculously preserved and repeated in the three Gospels of Luke, Matthew, and Mark with minor differences! Interpretative and comparative study of the Qur'anic likeness with the acceptable parallels in the four versions of the Gospel reveals commonalities and differences. Paying attention to individual dimension of religious people`s movement, the principle of resembling human spiritual growth to the growth of the plant and attaining strength and solidity may be taken as the cases of commonalities. Mentioning the name of the Prophet and his companions clearly Muhammad and his companions (Quran), attention to the social dimension of religion (Quran), discussion of the Divine kingdom (Gospel) and the extension of the likening to non-religious peoples (Gospel) may be taken as differences.

Social conflict is any form of conscious hostile behavior, thinking and feeling that occurs at different levels of social relationships. This social problem has numerous and sometimes irreparable personal and social consequences. The purpose of the present study is to examine the position and role of the Quranic principle of "good speech" in the management of social conflicts. In this descriptive-analytic study, the commentary on the verse 83 of Baqarah "speak kindly to mankind" has been examined by commentators. Then, the position of "good speech" in regulating social relations and conflict management is examined. The principle of "good speech" is one of the comprehensive guidelines of the Qur'an regarding the regulation of the form of social relations among individuals. There are disagreements among the commentators on the realm of the three words "qulu", "annas" and "hasana". The chosen theory is that these three words are absolute and have not been abrogated by any verse or narration. According to this view, as well as the commentators' interpretation of this verse, "good speech" has a very broad meaning in terms of the address, the addressed, and the dimension and includes many religious teachings and, thus, plays an important role in regulating relationships and in managing conflicts.

Some contemporary commentators have taken the Quranic expression of bi Ghayri Amadin Tarownaha, the verses 2 of Ra`ad and 10 of Loqman, as referring to gravity and its role in the creation of the high building of Heaven. It is as if the gravitation has been taken as some invisible columns; since taking gravitation as column is not a scientifically sound analogy, this article, while critiquing and interpreting the views, makes it clear that the verse is metaphorically correct by applying the word "amad" to refer to the creation of the heavens signifies the interplay of causes and invisible devices that replace the pillar of human-made buildings. The verse seems to refer to the fundamental forces that have played a major role in the emergence of the universe, according to the latest advances in physics. On the other hand, the concept of "samawat" in the Qur'an and the different interpretations of the two verses mentioned, also employing the words "raf`" and "khalq", contain indications that are consistent with the scientific interpretation of the creation of the world.

The holy Qur'an has not spared of any subject having to do with human guidance in the path of ascension and growth. Some opponents, however, have claimed some of the Quranic discourses as being unnecessary and ineffective in the field. As they claim, the discussion of these topics may be taken as a sign against originality of the Qur'an. Among these are the verses on the marriage of Prophet Muhammad (s) and mention of his wives in the Qur'an. As viewed by the opponents, the mention of the Prophet's wives in the Qur'an has been analyzed on the basis of the Prophet's excessive interest in them. They have given such a claim while no direct mention of any of the Prophet's wives is found in the Qur'an, and all the verses that purport to deal with the private life of the Prophet, are in the form of public statements to guide human beings, public statements of wives, and it is essential to guide families, to describe the specific rights and decrees of the Prophet (s) and his spouses, and to explain a comprehensive pattern of prophetic personality in various aspects of human life, including family life. The claim against originality of the holy Quran is, therefore, false.

Islam's view of Muslims` peace with others, even infidels, is expressed in the verse 61 of Surat Anfal, known as the verse of peace. Fariqain's commentators disagree on the interpretation of the verse and what meant by it; what said by the commentators has been given as two views in the paper. Some believe that this verse was specific to the early years of the Prophet's migration. At that time, due to the low power of the Muslims, the Divine command was given to peace, not to vengeance, on the actions of the enemies, and, therefore, when Muslims attained power, it was abrogated. On the other hand, some commentators know the verse as being current and valid forever because of the differences in the type of verse audience and its limited and temporary nature. The authors of this article, who have used a descriptive-analytic approach to arbitration, have argued that although the noble verse was not abrogated, antagonistic infidels were not subject to the verdict and the non-infidel peace would be subject to Muslim expediency.

Jihad in Islam has many dimensions, all of which can be gathered as trying to work for God. In the meantime, only on the issue of war have there been many misunderstandings having led to many attacks against Islam. Since increasing tensions in the Islamic region in recent years has led to the growth of the phenomenon of Islamophobia, it is necessary to explain the truth of jihad and revealed the true position of this religion. The basics of war are well stated in the verses of the Qur'an and Allamah Javadi Amali has clarified its dimensions through a comprehensive interpretation of the verses of jihad. On the other hand, Firestone, a contemporary orientalist, has challenged the Islamic view of jihad. A comparative study of the two views may be taken as a good way to, in addition to explaining the nature of jihad in the Qur'an, answer the related objections. According to Allameh Javadi Amali, on the basis of the Qur'anic verses, jihad has always been defensive and aimed at helping religion against enemy sedition and removing the barrier for human divine nature, but from Firestone's point of view, jihad is a symbol of warfare and Islamic hegemony. As is clear, Firestone`s lack of a holistic view of the verses of jihad has led to this view.

As viewed by the most contemporary world scholars, true faith, being based on the human heart's relationship to the Supreme God, is a safe source for man to become free from some ominous - though not intrinsic - incremental advances of empirical science and prefers man and society`s harmony for attaining inner peace. Their institution prefers this basic need. Faith with such qualities as confidence-building, peace-causing, self-reliance, and conformity with one's inner conscience - in the path of a servant's inner relationship to God, has come to be regarded as an important element of the Qur'anic teachings. Human faith emanating from the human heart's relationship with the Supreme God, through the passage of moral virtues and doing good deeds, guides man to the divine destination and the presence of Divinity, which is the purpose of human creation, so the present article analyzes the role of "faith" from the Qur'an's point of view and deals with the human heart's relationship with the Supreme God and examines instances of faith arising from the heart's relationship.

As viewed by a group of Sunni commentators according to Ibn Abbas's narration, the first verses of the chapter Rum: "Alif. Lam. Mim. The Romans have been defeated In the nearer land, and they, after their defeat will be victorious …" revealed between two war of Iran and Rome. In the first war the Iranians won and a verse carrying the message of the Romans` victory revealed They were victorious, and the verse was revealed, and they were informed that the Romans would prevail. They see this as one of the miracles of the Qur'an. Researching in the interpretive, hadith, and biographical sources revealed that the commentators' viewpoint is weak in terms of the document and content given the evidence in these and other verses and narrations. According to the correct narration reached by the Shiite narrators, understanding the meaning and interpretation of this verse is not possible by those other than infallible Imams, and the infallible Imams (AS) have interpreted it as Bani Umayyeh and the emergence of Imam Mahdi and the Prophet`s daughter Zahra. Thus, the interpretation of these verses in the two wars of Iran and Rome is incorrect and there is also doubt about the occurrence of such a war.

In the modern era, following the major events in the Quds area, some Muslim scholars have received a new understanding of the promises of the Bani Israel in Surah Israa, and some have considered the first and some second promises in the verses to be the current Zionist corruption. The verses, in addition to being a source of great spirituality in the Muslim camp, can also be seen as a new and indicative example of the miracle of the Qur'an in occult news. Proof for this understanding, as well as its more detailed and exact explanation, requires extensive, in-depth, scientific study of the text of verses and other related texts, but it is clear that it is impossible to obtain accurate meaning of the verses without access to the exact meanings of the words pf them. This article attempts to discover the meaning of the notable words with regard to the context and their current usage of that time.

"Resistance" is one of the fundamental and innate words of Quranic origin that has a significant relationship with the Quranic social concepts and verses. According to the literal and interpretive implications, it can be known equal to monotheism, justice and, ultimately, Islam. This essential and notable word, however, has misunderstood so that the methods of resistance such as confrontation, war and assassination are meant by it. Has been. The purpose of this study is to develop the semantic and interpretive "resistance" and to reveal the capacity of Islam in responding to social needs and to confront the "Western thought" which is very effective in realizing and strengthening the political and social system of Islam. Resistance in the Qur'an is based on monotheism, justice and innate nature and emphasizes the fulfillment of God's sovereignty over human destiny, the formation of government, installment, land development and non-acceptance of guardianship of non-Divine servitude.