نشریه مطالعات قرآنی نامه جامعه
پیاپی 133 (بهار 1399)

The Holy Qur’an, as the last heavenly book, has provided programs and systems for all aspects of human life, the complete and correct implementation of which will lead to the happiness of the individual and the society. In addition, numerous verses of the Qur’an are concerning economic issues on the basis of which the Islamic economic system can be extracted and compiled. In this article, after examining the economic interpretation of the Qur’an and presenting an overview of the Islamic economics, its fundamentals such as ownership, economic authority and freedom, and social justice have been stated. According to this system, while emphasizing increase in production, moderation in consumption and justice in distribution, in order to achieve intermediate goals such as economic authority, the provision of public welfare, poverty alleviation and the provision of security, one must never transgress the framework of spiritual and ethical values, and the consolidation of these values in all economic activities must be taken into consideration.

The variety of subjects in Lady Amin’s (1274 – 1362 SH) books is indicative of her role in ethics, mysticism, philosophy, theology, and interpretation; however, in view of the preeminence of her Qur’anic attitude and her interpretation book in particular, the present article focuses on the role of Lady Amin in the knowledge and method of interpretation. This paper analyzes the role of Lady Amin in the evolutions of interpretive knowledge and method by an intratextual examination of Makhzan al-’Irfan interpretation and an extratextual standpoint (to study the extent of its effect on other works). According to the research findings, Makhzan al-’Irfan interpretation, although considering its title, initially reflects a mystical approach, after scrutinizing the content, one can observe Lady Amin’s jurisprudential, mystical, and narrative method, as well as her theological, social and educational approach to interpretation. This jurist lady’s interpretive method is a mixture of Qur’an-to-Qur’an, rational, narrative and intuitive methods. Determining her groundbreaking role in developing the knowledge of interpretation in women’s community, her influence in adopting interpretive methods in later interpretations and the ability to transform the combined method in interpretation by her into a new school of interpretation, are among other achievements of this article. “The Combined School of Interpretation” is the author’s proposed title for this method of interpretation. The frequency of citation from the interpretation book, Makhzan al-’Irfan, in later works and the writing of numerous articles based upon this commentary, indicate the prominent role of Lady Amin in the knowledge and method of interpretation.

Sexual need is one of the most important biological needs of humans, responding adequately to which has a significant impact on the physical and mental health of the individual and the society. Accordingly, the order to marry is the practical solution of the Holy Qur’an to meet this need. The marriage bond establishes mutual sexual rights and responsibilities for the spouses. Allameh Seyyed Mohammad Hossein Tabatabaei and Allameh Seyyed Mohammad Hossein Fazlollah are among the commentators who, while interpreting the verses concerning women and family, have expressed women’s sexual rights and responsibilities. According to the views of these two interpreters, an honorable association and the similarity principle in rights and responsibilities are among the Qur’anic fundamentals of this debate, which lead to such conclusions as the obligation of not harming the spouse in sexual communications. Sexual rights of the wife, based on the explicit text or the appearance of the Qur’anic verses, include items such as the right to swear, the right to have intercourse, and the right to enjoy. Most of these cases are agreed on by both commentators, except for the wife’s sexual right in terms of time, regarding which Allameh Tabatabaei and Allameh Fazlollah have differing views. Allameh Tabatabaei, considering a well-known jurisprudential opinion, believes in the sexual right of the wife once every four months; however, Allameh Fazlollah, due to the incompatibility of this with women’s sexual needs, the purpose of marriage, and the honorable association, does not consider this duration acceptable and believes that the famous jurisprudential view requires reappraisal.

The term “Khawz” (indulging in falsehood) in the linguistics of the Qur’an is one of the words with important interpretive discussions. The purpose of discussing this term in the present article which is conducted using the analytical-descriptive method, is to study the instances of indulging in falsehood and solutions to confront it. According to Sūrah al-An’am, verses 68-69, the most manifest instance of indulging in idle talk is committing blasphemy against divine signs and mocking them, which in turn as a comprehensive principle has several instances and includes the mockery of divine signs of Creation and Compilation (atheistic worldview), the mockery of the Prophet as a great sign among divine signs, and the slandering of Imams as the speaking Qur’an. Some commentators believe that according to interpretive narratives, attending ordinary gatherings where sins are committed can be an instance of indulging in falsehood. The believers’ duty in how to behave towards those who indulge in falsehood and whether to attend their gatherings is not identical. It is up to the believers themselves to identify the instances and figure out solutions for reacting to such gatherings. Turning away from sinners and avoiding their companionship, fine reasoning and preaching, decent leaving and abandoning association with sinners are among the solutions to confront those who indulge in falsehood. Nowadays, these solutions are applicable in many social areas and cyberspace, and may differ depending on the time, place and type of audience.

The word “heart” has specific definitions in various sciences. In the recent decade, the field of “neurocardiology” in medicine has discovered the connection between the brain and the pine-shaped heart. Research indicates that in addition to the “pumping function”, the heart has an “intellectual function”, or a “brain” that receives information, learns, and makes decision separately from the “encephalon”, which is called the “heart brain”. Verse 46 of Sūrah al-Hajj, “they may have hearts by which they may apply reason … hearts that are in the breasts”, is the most significant verse that explicitly states the “intellectual function of the pine-shaped heart”. In the interpretation of the “function of the pine-shaped heart” in the above verse, there are two views: the intellectual function, according to which most of the ancients considered the heart to be the place of reason, and the attribution of reason to the heart to be “real”, and the pumping function, whereby most contemporaries, relying on the 18th and 19th century medical science, have considered the attribution of reason to the heart to be “permissible” and have esoterically interpreted the phrase “that are in the breasts”. In this research, using the descriptive-analytical method, the first view is strengthened with confirmations from verses and evidence from different sciences such as philosophy, mysticism, ethics and especially new medical achievements. In conclusion, although the employment of modern knowledge in the interpretation of the Qur’an is admirable, due to the uncertainty of the experimental sciences, the interpreter must be circumspect when employing them and, as far as possible, adhere to the originality of appearance, which every now and then results in the attainment of a new theory.

Among the issues concerning Qur’anic sciences and interpretation, a knowledge of methods for evaluating and analyzing narratives by commentators is one of the most considerable branches. In the contemporary era, Tasnim Interpretation is the only jurisprudential and comprehensive commentary including various interpretive methods, and seeks to introduce Qur’anic programs for humans’ happiness into their daily lives. Using the narrative-revelatory research method, descriptive-analytical processing and library data collection technique, this research examines “methods of evaluation and analysis of interpretive narratives in Tasnim Interpretation” with the purpose of discovering research concepts and methods of evaluating and analyzing documents and contents of narratives. The findings indicate that in Tasnim interpretation, the understanding of any matter is essentially based upon rational arguments. When assessing the document, the commentator refutes the narrative even if the document is approved, but the text is rationally flawed, otherwise, without referring to the issues regarding the science of Hadith Narrators, he merely points out the deficiency of the document. Moreover, while evaluating the documents of some narratives, he believes that if their contents do not have rational flaws, they are acceptable and every now and then he explicates their texts. He does not regard a mere lack of accord with the Qur’an as enough to reject the text of the narrative; rather, he considers its opposition and inconsistency as obstacles to acceptance and has drawn on irrefutable narratives and verses and rational arguments to evaluate the text. In cases where he does not accept a narrative for any reason, he either does not quote it, or merely mentions the source or the name of the interpreter.