مجله مطالعات علوم قرآن
پیاپی 1 (پاییز 1398)

The scientific authority of the Holy Qur'an is a novel term in Qur'anic studies and it means that the Qur'an has higher scientific qualifications in meeting the scientific needs and expectations than other scientific sources. The belief in the scientific authority of the Qur'an depends on accepting the principle of the Qur'an's comprehensiveness. However, the belief in the authority in all its aspects does not necessarily mean the belief in the scientific authority of the Qur'an.Examining the scientific authority of the Qur'an from the viewpoint of Allameh Tabatabaei, which is the topic of this study, does not have any special background. The current study has been carried out by a descriptive-analytical and discovery method of Tafsir al-Mizan and other works of Allameh Tabatabaei and its aim is to investigate the level of belief in the scientific authority of the Qur'an from the viewpoint of Allameh Tabatabaei. The findings from the examination of Allameh Tabatabaei's works on the issue of the scientific authority of the Qur'an suggest that he believes in the relative scientific authority of the Qur'an.There is not an independent topic on the issue of comprehensiveness and scientific authority in the works of Allameh Tabatabaei, but the importance of the Qur'an has led Allameh, like other commentators, to clarify his view with different literature in the light of some interpretive issues.

The holy Qur'an has considered itself as "the clarification for everything" which means the authority of the Qur'an in all sciences. The problem for the Qur'an scholars is that how such an impression is defensible and what are the reasons for the general authority of the Qur'an for all sciences. Some of the scholars such as Allameh Fazlolah consider the Qur'an needless to be included in non-human sciences, given that the purpose of the Qur'an is to guide man to the divine destination. The current study has answered this question "does the existence of various topics such as natural sciences in the Qur'an contradict his view?" and shows that the aim for the emergence of the limited natural data is to provoke the intellect, turning the human from effect into cause and to provoke thought to find the signs of God in the world. The way the Qur'an explains these types of verses shows that his argument is correct, because in human knowledge the almighty God has ordered to obey and has mentioned the do's and don'ts. The study which does not have any special background has been conducted through a descriptive-analytical and discovery method, and it aims to examine the theory of Allameh Fazlollah on the authority of the Qur'an in sciences. The finding of this study suggests that the theory of the general authority is not defensible and the authority of the Qur'an has a certain range; which means Fazlollah has considered divine revelation to be as the authority in human guidance needs such as Legislation, forming lifestyle and the origin of life (imitations and habits) and believes that human must refer to the Qur'an in beliefs, tendencies, dependencies, types of dependencies, lifestyle and human relations.

The doubt "the Influence of the Torah and Bible on the Qur'an has long history, but in the last two centuries (nineteenth and twentieth centuries) due to the expansion of the Qur'anic studies of Orientalists, this doubt has been raised in numerous works, and even numerous works by the Orientalists have been devoted solely to the Qur'an's adoption of the Torah and the Bible. The Leiden Encyclopedia of the Qur'an (EQ), which is the most important work of Qur'anic studies in the third millennium and in the contemporary era, has a relatively positive performance in comparison with other Orientalist works on this subject and no article, has referred to the Qur'an's adoption of the Torah and the Bible and only mentioned the content similarities of the Qur'an with them in some articles and without any prejudice. The study has been carried out by descriptive-analytical and discovery method based on the articles of the Leiden Encyclopedia of the Qur'an (EQ). Orientalists who have dealt with this issue, have referred to the Qur'an by hypothesis of "being human". Because they have ignored the Holy Prophet's illiteracy and his lack of connection with the scholars in Mecca and Medina, as well as the violation of many beliefs and practices of the scholars in the Quran, and rather, they have insisted on the origin of the Bible. EQ papers have a mild and soft tone compared to other past orientalists and people in charge of that have tried to avoid expressing their clear opposition against revelation of the Qur'an, as well as to empower the scientific and impartial image in the papers. However, it seems that this is not the basic and fundamental approach, but it is a way to affect their own audience more, especially Muslim audience.

One of the topics in the scientific authority of the Qur'an is the issue of its principles. The scientific authority of the Qur'an has various principles, one of which is the principles of Qur'anic sciences. In order to understand the principles of Qur'anic sciences of the scientific authority of the Qur'an with regard to the viewpoints of Ayatollah Ma'arefat, this study examines five issues of Qur'anic sciences, which are the most important issues as well as the level of their effect on the scientific authority along with mentioning the viewpoints of Ayatollah Ma'arefat. These five topics are: appearance and reality, interpretation, naskh, commentary or the tradition and the scientific miracle of the Qur'an and challenge of the Qur'an. The viewpoints of Ayatollah Ma'arefat on these issues affect the scope of the Qur'an's scientific authority and extend the arena of the Holy Qur'an's scientific authority. The current study has been carried out through a library and the descriptive-analytical and discovery method. The issues including appearance and reality, interpretation, Naskh and ratiometric of the Qur'an with tradition are some of the key issues that affect the output of the Qur'an's authority. The formalism in interpretation poses many challenges to the scientific authority of the Qur'an. However, accepting interpretation can open wide horizons for the interpreter. The theory of conditional interpretation of which has been presented by Ayatollah Ma'arefat, has made some of the interpreted verses of the Qur'an effective, and accepts their credit within the time and place under the condition of "the existence of conditions" and it enhances the adaptability of the Qur'anic teachings with the modern variables.

The fight against the Holy Quran has been pursued by enemies in a variety of ways, including casting the doubt on the laws and its rulings since the beginning of Islam until now. Marriage of a man to several women, or "multiple wives," are important and sensitive issues for women and the family., Surah Nisa, verse 3, the Qur'an issues the authorization of polygamy if they are able to consider justice among them and in verse 129 of this surah states that considering justice is not possible among the wives. Dr. Seha, in the book "Criticism of the Qur'an", while instilling doubts about "the multiplicity of wives" and considering it not to be reasonable, claims that verse 129 has abrogated verse 3 and that the provider of the ruling has regretted its continuation. The present study is a descriptive-analytical one with a critical approach and a documentary method to examine this doubt. The findings suggest that the rulings of the Holy Qur'an, including permission for the multiplicity of wives, have been formulated on the basis of human wisdom and the real need of the human being, and the reasons brought by critic of the Qur'an cannot undermine the rulings. There is also no Nasikh (abrogator) and Mansukh (abrogated) relation between the two verses mentioned.

Criticism is one of the most effective methods for measuring text quality and identifying the strengths and weaknesses of authors' works. This method can be used to refine the propositions and to distinguish the good and the bad. Among the methods of criticism, methodical criticism is of high priority. Because every researcher conducts his or her own scientific research based on the way he or she believes it. Through examining the study methods of orientalists, we find that they have been stuck in Fallacies. In the current study, after conceptualization, while highlighting the services of the fair Qur'anic scholars, the ten fundamental fallacies of the Qur'anic scholar orientalists are mentioned. The research uses a descriptive-analytic method based on library resources and seeks to support the hypothesis that in many cases, Orientalist research has been based on fallacies rather than argument, good debate and good sermon. Therefore, accepting the results of Orientalist research requires further reflection. In many cases, Orientalists have committed fallacies due to incorrect assumptions, cultural differences, and unfamiliarity with Arabic and knowing the fallacy is very important in the study of Orientalist's Qur'anology.

Interpretative narratives, which are the most important sources of understanding the verses of the Qur'an, are narratives that explain God's purpose from the verse or provide the context for its understanding. Full enjoyment of interpretive narratives is based on rules. The researcher in the field of interpretation can avoid making errors and mistakes in the interpretation process and achieve the true purpose of God through observing these instructions and rules. Although some of these rules have been the focus of scholars of interpretation and have been used in the process of interpretive research, these rules have not yet been fully and solidly provided. The current study, by using a library-based descriptive-analytic method, has dealt with the analysis of the rules for the use of interpretive narratives in two rational and narrative sections. In the section of rational rules, the items such as avoidance of extremes in the efficacy of interpretive narrations, focusing on the inconsistency in the interpretive narratives, etc. and in the section of narrative rules such as the necessity of identifying weak and fabricated traditions, awareness of adaptations and extreme interpretations, concentrating on semantic development in the narratives and so on, have been considered. The rational rules governing the use of interpretive narratives are derived directly from reason and its analyses. Avoiding the extremes in the efficacy of interpretive narratives, the necessity to distinguish between narratives based on commentary, interpretation, and comparison; paying attention to the intrinsic inconsistency of interpretive narratives, the necessity of benefiting from all the interpretive narratives related to the verse, considering the books of interpretation insufficient, the accurate matching of the narratives to the verses, are some of the things that have been explained as rational rules in this study.