فصلنامه مطالعات تفسیری
پیاپی 44 (زمستان 1399)

One of the issues considered by Muslim thinkers, especially the commentators of the Qurchr('39')an, is the adequacy or inadequacy of each of the Qurchr('39')an and the Ahl al-Bayt (AS) in bringing about a happy life for human and also the role of the two in relation to each other. The present article, based on the interpretation of the verse of Tibyan [explanation], seeks the Qurchr('39')anic answer to the above-mentioned subject by collecting information from library and referring to evidence in verses, narrations and interpretive books, and analyzing information in a conceptual, propositional and systematic way. The purpose of this research is to provide a foundation for closer approximation between Islamic denominations based on the verses of the Qurchr('39')an and the narrations of the Holy Prophet (PBUH and his progeny). The research finding is that the verse of Tibyan [explanation], like the Hadith of Saqaleen, indicates to the fact that the Holy Qurchr('39')an and the Ahl al-Bayt (AS) need each other and complement each other in the mission of complete guidance of human beings to the home of perfection. To achieve the very desired perfection, one needs to rely on both the Holy Qurchr('39')an and the Ahl al-Bayt (AS).

Enjoining good and forbidding evil can be analyzed from various aspects. The present article seeks to explain the relationship between these two duties and the rule of law by relying on complete interpretation of the verses of enjoining good and forbidding evil and the guidelines of infallible figures. The more we adhere to the commandment of the good and the prohibition of the evil, the more we will show commitment to the laws approved by Islam. The training of a law-abiding human being is one of the educational goals that is considered for enjoining the good and forbidding the evil. To meet that end, one requires strong foundations, sound principles and methods commensurate with the dissemination of divine culture and values. In order to achieve the desired result, there is no option but to train a law-abiding citizen in accordance with Qurchr('39')anic manners and values.

Numerous views have been expressed by commentators and writers about the literary aspect and the meaning of the Qurchr('39')anic phrase "There is nothing like Him". The sequence of the words "ka" and "like" in the holy verse, has led to two literary and semantic illusions. The literary illusion is that "ka" seems to be redundant and the semantic illusion is the word ‘like’ indirectly proves the like to God. Thus, the scholars have sought to answer to these illusions. The present study, by describing the propositions along with analyzing, interrogating and comparing the views, has induced the opinions of the commentators regarding the above verse in a historical order, under nine headings. Moreover, after mentioning the reasons and documents of each opinion, he has introduced the drawbacks of each view. And he has finally proposed his view of the above-mentioned verse. According to him the word "ka" in the verse negates the simile of some divine attributes and the word "like" negates the simile of divine essence and these two words have no overlap and common meaning. So, firstly there is no conceptual confusion in the meaning and it does not prove the ‘like’ for God, and secondly the word ‘ka’ is not redundant. Thus, we do not need to justify its’ literal redundancy.

Verses 68 and 69 of chapter An-Nahl deal with the process of producing one of the blessings that is the product of divine revelation to bees. The most important part of these verses is the use of the word revelation in relation to bees. There are various views on what and how this revelation takes place. The insectan aspect of the bee has overshadowed many of these views and has caused some commentators to tend to views such as the instinctive nature of this type of revelation. In the present article, while reporting and criticizing the different views of the commentators in this regard, the author has tried to develop and explain his own opinion. The commentatorschr('39') opinion regarding the revelation to the bee is discussed under the two main categories of prophetic revelation and animal instinct. Based on the results obtained, the revelation in this verse has nothing to do with the instinctual actions of the bee, but this revelation is of the type of revelation that God Almighty sent to the prophets (AS), which is almost accompanied by a special talk to animals.

The present study seeks to explore the view of the Holy Quran on the internal mechanisms of the effect of divine supervision on human behavior in preventing deviation. The result of the research is the identification of five effective mechanisms that the divine supervision brings about: the internal effects of reinforcement, modesty, fear, emotional and value supervision. Some verses of the Holy Quran enhance the function of these mechanisms, such as encouragement and punishment, man’s comprehensive dependence on God, his attachment to God and remembering God’s supervision and power. Also, some of the Qurchr('39')anic instructions on worship are effective in promoting the effectiveness of this supervision; instructions such as to establish prayers, to remember God regularly, to recite the Quran frequently, and to ask Allah to fulfil your needs. The method used in this research is qualitative content analysis. This method has the ability to reach to an understanding of verses that is valid in Islamic and social sciences.

The Holy Quran in various verses has explained stages of human development in embryonic period. The Quran describes these stages to prove the possibility of human resurrection after death. The present study seeks to substantiate this point that these verses, which contain scientific hints and wonders, have also rhetorical and phonetic beauty. The literary and scientific interpretation of the verses in question have been accomplished in a descriptive-analytical method while making use of reliable library sources. As such, the author has utilized conclusive embryological findings to better understand the interpretation of these verses. In this research, in verses 17 and 18 of Noah, verses 5 to 8 of Tariq, verses 45 to 47 of Najm, verses 12 to 16 of the Mominun and verse 5 of Hajj; Six cases of scientific embryology and more than 40 cases of rhetorical beauty have been highlighted. These findings show that the verses which deal with scientific wonders of embryology are accompanied by literary miracle.

The request of Prophet Noah (AS) to God Almighty in verses 45-47 of Surah Hood has long been the subject of controversy among theologians and commentators with various theological tendencies, the interpretive outcome of which has sometimes been in conflict with the status of infallibility. The present article seeks to explain the authorchr('39')s favorite view in an argumentative manner. However, he firstly sheds light on interpretive views on this request and then criticizes their views on the subject. As such, he attempts to determine the exact nature, reason and the time of the request of Prophet Noah (AS) by using Quranic evidences. He highlights the most important theological and interpretive approaches regarding the issue that why his request was rejected. On the whole, based on the authorchr('39')s chosen view the infidelity and cruelty of Noahchr('39')s son was not proven to his father.

Despite presenting approximately 26 examples for "Kawthar" in various interpretations, Seyyed Mohammad Hossein Tabatabai has considered the multiplicity of descendants of the Holy Prophet (PBUH) as the exclusive example of this verse. A review of the evidence shows that this view, despite its many positive points, suffers some ambiguities. Therefore, the scientific importance of Al-Mizan interpretation on the one hand and the widespread reference of researchers to it on the other, requires that the positive and ambiguous points of his view be explained precisely. The study shows that the main pillar of Allameh Tabatabaichr('39')s argument is the apparent meaning of "Abtar" that equals "person without generation". Given this point, the narrations strengthen the cause of revelation and deny other possibilities. Paying attention to the beginning and the end of the chapter, paying attention to the external reality in the case study of "Kawthar", etc. are among the positive points of Tabatabaichr('39')s view; but paying no attention to the external reality about the fact that the generation of the prophetchr('39')s enemies did not last, the inability to repel the rival possibilities, etc. are among the ambiguous points of his view.

Many Western thinkers subscribe to the theory of Pluralism. This idea is based on the assumption that there are different ways of salvation. The religion of Islam has a monopoly on the path to the truth. Some verses of the Holy Quran with emphasis on the verses "Islam prevails over all religions" can be used as an intra-religious response to the notion of pluralism. This research has tried to explain the degree of recognition of the plurality of religions in the age of advent. As such, the author has attempted to represent the age of [Imam Mahdichr('39')s] appearance according to the ninth verse of Chapter As-Saff. Based on the findings of the research, the Holy Quran predicts that truth will surpass the falsehood and Islam will prevail over other religions. For Islam is the only way to the truth in achieving salvation. At the advent age salvation will be realized under the leadership of Imam al-Asr (May Allah hasten his appearance].

The enmity of Jewish people from Israel with Gabriel (AS) dates back to the time of the prophets of Israel. The culmination of this enmity dates back to the time of the last messenger (PBUH and his progeny). The present study aims to find out the reason for Jewish enmity with Gabriel (AS) emphasizing on verse 97 of chapter Baqarah. The research findings show that according to the commentaries, the most prominent excuses expressed by the Jews for their enmity with are: Gabriel brought them torment, war and violence, Gabriel did not prevent Bakht al-Nasr from destruction of Jerusalem, Gabriel interpreted Danielchr('39')s dream about the destruction of Jerusalem, Gabriel made the Prophet Muhammad (PBUH) aware of the Jewschr('39') secrets, Gabriel took prophethood from the children of Israel and gave it to the children of Ishmael, and finally that Gabriel gave the good news of the prophethood of the Holy Prophet (PBUH) and the Imamate of Imam Ali and the Imams after him. The results of this study show that the most important factors of the Jewschr('39') enmity with Gabriel are: the spirit of self-superiority and also the incorrect attitude towards the principle of monotheism which has led to their disobedience to divine commands.

The Holy Quran in several verses has dealt with the different aspects of the life of Jesus (PBUH) particularly when he spoke in the cradle. This case study that how an infant in the cradle could speak is the main point of discrepancy among commentators. It is well known that the Jesus (PBUH) talked [to the people] during his infancy, and it has always been considered as a divine miracle that removed the charge of impurity from the Blessed Virgin Mary and it also proved his divine prophecy. According to some scholars, however, the Holy Quran does not specifically claim that Jesus spoke in infancy. To them the event took place when Jesus was around two or three years old. They hold that although a child can normally speak at this age; but the wise words of Jesus (PBUH), in response to the suspicion of his motherchr('39')s impurity at an age of which the child has no understanding, made the audience consider it a divine sign. The present article, while going deep to the origin of the problem, has criticized this notion maintaining that such an interpretation is unacceptable due to its incompatibility with the rational reason, the wisdom of speech in the cradle, and its inconsistency with the context of verses and the data provided by [Ahadith] narrations.

Jihad is one of the subsidiaries of religion that has become obligatory in Medina, and the Holy Qurchr('39')an advises Muslims to respect jihad and condemn its violation. This study seeks to interpret the Meccan verses of the Holy Quran on the subject of jihad. The author attempts to figure out their semantics according to the date of revelation of the verses, to provide a basis for the historical course of the revelation of the Holy Quran and make them compatible with the lofty concepts of jihad in Mecca. The result of the research suggests that the introduction of the concept of jihad in Meccan verses prompted Muslims to prepare themselves. In other words, the Meccan verses of Jihad had a contextual and encouraging aspect that predicted the future in Medina.