نشریه پژوهش های قرآنی
سال بیست و چهارم شماره 2 (پیاپی 91، تابستان 1398)

The Sublime God has exhorted the polytheists to a single exhortation in the verse 46 of Saba' chapter: "Say, "I only advise you of one [thing] - that you stand for Allah, [seeking truth] in pairs and individually, and then give thought." There is not in your companion any madness". Knowing and understanding the message of this verse and the proposed advice in it is of paramount importance about which the exegetes have expressed different opinions. Having evaluated the opinions of the exegetes on this verse and especially about the issue of advice to stand for Allah, the authors have concluded that standing for Allah in this verse does not mean standing and sitting, but it means to stop against moving and adopting a kind of behavior. Accordingly, this verse has addressed the generality of polytheists and has advised them to a single exhortation, that is to stop their inappropriate behavior by standing for God individually or in pair and distancing Meccan polytheistic community, so that they may reflect on the Prophet's personality to understand his mission's truth.

The subject of the throne and its related issues is one of the most complicated issues in the sublime Qur'anic knowledge issues which has been mentioned in different verses including the verse 17 of Chapter Al-Hāqqah. In this verse, the issue of the eight-fold throne carriers has been addressed, but it is not specified that who these eight-fold carriers of the throne are. Different meanings for the concept of the throne have led to formation of various viewpoints by the exegetes in defining the meaning of the throne carriers. Using a descriptive-analytical method, the authors of this research have analyzed and criticized the exegetes' viewpoints about the reality of the throne and the meaning of its carriers in the verse 17 of Chapter Al-Hāqqah and have concluded that the throne has an external and concrete reality, and is the source of the divine wisdom and the position of the divine actual and administrative knowledge in the universe. Thus, the throne carriers have got a dual reality in the narrations and Qur'anic concepts which address the Sublime God, friends of God and His angels. However, according to different reasons, the eight- fold throne carriers are more likely to be non-angles as mentioned in the verse 17 of Chapter Al-Hāqqah which accords with the verse external meaning and narrations clear statements.

According to the fiftieth verse of Al-Ahzab Chapter which is about the Pophet's (P.B.U.H) matrimonial rules, it is lawful that a lady donates herself to the Prophet. Exegetes of the Qur'an disagree on the issues of the degree of such a donation to the Prophet, and the historical background of such a marriage and its conditions. Likewise, allocating such a rule merely to the Prophet has raised the grounds for misgivings such as the Prophet's attempt to follow his inclinations and to misuse his social position. Having used a narration-based method and by referring to historical and exegetical resources, this writing has interpreted this verse using exegetical, historical and rational evidences and has attempted to study the related misgivings. Believing that the Prophet is free from following his own inclinations and passions, this verse is to amend the ignorant and uncivilized tradition of that time in donating ladies and to emphasize that allocating this tradition to the Prophet given he has accepted such a donation has highlighted the issue of sexual intercourse in marriage. The conditional permission for donated marriage is related to its gradual withdrawal and consequently to its abrogation. This verse confirms the Prophet's chastity and his attempt to accomplish his divine mission.

The sensitive approach of salafis in interpreting metaphysical concepts such as believing the unseen is considered as the ontological basis of this systematic thought. The present study is to investigate Aloossi's and Salafis' theological thoughts comparatively as the founders of this school of thought. Using an analytical-descriptive research method, the authors of this paper have studied the issue of believing the unseen. According to the studies, Aloosi has implicitly approved salafi thoughts in interpreting the issue of believing the unseen, although his undeniable susceptibility of soofi inclination has opened up a gap between his viewpoint and that of salafis'. In one hand and in line with salafis, Aloosi has emphasized the issues such as non-intervention of interpreting believing the unseen with the issue of lordship and absolute lordship of the divine nature, and on the other hand, he contends that the friends of God has been able to know the unseen, Moreover, Aloosi maintains that the unseen knowledge is limited. Aloosi's blind binding and dogmatism to the manifest and external face of the verses of believing the unseen and the necessity of intermediators for transmitting the unseen to the friends of God could be the reasons for his proximity to salafi foundations. Not believing in the issues such as tact, inspiration, exactness, narration, and proving the greatness of friends of God based on verses 26 and 27 of Jinn chapter all mark Aloosi's distinction from other salafis.

The outward manifestation of a statement is a wisely convention. The generalization of such a humanistic convention to the Words of God is formed based on theological foundations. Justice practitioners are of the view that people should not do what Allah deems evil. Given a person thinks out of the context of wise intellects' conventions, it is inappropriate according the judgment of wisdom and God will never speaks in this way. Determinists define God's justice based on the shariah's good and evil which does not imply any evil bearing or requirement about God and His actions and attributes. According to this logic, God is not required to speak according to a specific form and is not obliged to observe any rules and regulations in his speech. To prove the outward manifestation of God's speech, determinists argue over God's habits. By analyzing and studying determinists' and justice practitioners' opinions based on the validity of Qur'anic outwards, it is concluded that only according to the principle of justice one can regard the outward of God's speech as authentic and referable, and referring to the outward Qur'anic speech based on determinism is unsubstantiated.

After the Holy Prophet and Imam Ali, the companions have been the first ones who interpreted the Qur'an by applying their teachings. In the book entitled as "Attafsirol Athari Aljame' ", Ayatollah Ma'refat has given a new definition of the term "the companions" based on which he has adjusted and authenticated all of the companions and has concluded that there is a complete validity for their interpretations. Having studied the term "companion" and describing Ayatollah Ma'refat's opinion in this regard, this research has documentarily and textually criticized those traditions of Ahlolbait based on which Ayatollah Ma'refat has used to prove the authenticity and validity of the companions' validity, and his understanding from these traditions has been studied. According to the research author, the term "companion" is a lexical or customary reality whose meaning scope does not limit to a number of people. Likewise, Ahlolbait's interpretations do not place a significant importance on the companions' interpretations to validate them due to their being companions, as these traditions have document and evidence problems.

The book entitled as The Foundations and Methods of Qur'an Interpretation written by Amid Zanjani has been evaluated into two modes as either based on the general form of the topics in relation to each other or based on individual topics independent from the general form. The topics of interpretation foundations include: 1.definitions; 2. organization; 3. application; 4. resolving the conflicts; 5. the changes trend. Amid Zanjani's procedure is generally in this way that he has mentioned all of the topics completely, but he has not followed a specific logical order. With respect to the content, the strength of such a work is his attention and presentation of the right and wrong methods of discussion and rejecting the pros opinions, and using the proper means of resolving the conflicts in either of the two modes. The weaknesses of such a work included using different interpretations in organization, the influence of the method of arrangement, mingling the inclusive usage of each topic, limiting the understanding emanating from the conflict of one interpretation data to one mode.