نشریه مطالعات قرآنی نامه جامعه
پیاپی 140 (زمستان 1400)

The comprehensiveness of the Qur’an is one of the foundations of the Qur’an interpretation, which determines the framework of human expectations from the Qur’an and the level of its applicability to human life. The words of the greatest interpreter of the Qur’an after the Holy Prophet (PBUH), are a suitable reference for getting acquainted with the characteristics of the Qur’an. The present article, considering the particular position of Nahj al-Balaghah among all the reliable sources that have transmitted Imam Ali’s (AS) words, addresses the question as to “what Nahj al-Balaghah’s perspective toward the scope of the comprehensiveness of the Qur’an is.” Then, using the descriptive-analytical method, it makes deductions from the phrases of Nahj al-Balaghah in this matter and by drawing inferences from Imam’s response to the challenges raised in this regard, it comes to the conclusion that from the perspective of Nahj al-Balaghah, the comprehensiveness of the Qur’an is maximal in the sense that the interior and exterior of the Qur’an encompass all the Divine and human sciences pertinent to human guidance for achieving terrestrial and eschatological perfection, but discerning this comprehensiveness depends on the level of the audience’s understanding and the depth of their relationship with the Prophet’s (PBUH) family.

The issue of embodiment of deeds, meaning the incarnation of human beliefs, morals, and actions, has a history as old as the emergence of Islam, and a discussion around it is founded upon the relationship between actions and the eschatological retribution. Belief in this matter, that the soul of a person will be resurrected and blessed or tormented at the Resurrection according to the good and bad habits he has acquired in this world, will have an impact on his vision of his actions, morals and beliefs. Furthermore, the existence of skepticism about the philosophy of the existence of hell and the inappropriateness of eschatological chastisement to sins and the incompatibility of the Divine punishment with God’s justice and wisdom add to the significance of this discussion. Early commentators chiefly denied the embodiment of deeds and each of them has somehow justified the verses that indicate this. Among the late commentators, Ayatollah Javadi Amoli is one of the few commentators who, in addition to constantly proving the issue of “embodiment of deeds” in his works with the narrative method, believes that rational arguments may be used to prove it as well. Since no study was found examining his viewpoint towards this issue, the present article seeks to address and analyze his arguments on the issue of “embodiment of deeds” using the descriptive-analytical method. The study found that Ayatollah Javadi Amoli, while elucidating the “embodiment of deeds” according to the verses and narratives, also presents rational arguments in this matter by exploring the truth of action, the order of the worlds of existence, and the principle of causality.

Shams ad-Dīn adh-Dhahabī is among the well-known and influential Sunni scholars who holds thought-provoking (and somewhat specific) views on some verses indicating Imam Ali’s (AS) virtues. He believes that when God, in verse 61 of Sūrah Āli-’Imrān, ordered the Prophet (PBUH) to bring his “Nafs” (self) for Mubāhalah (imprecation) and the Prophet (PBUH) took Imam Ali (AS) with him, not only does not the term imply firm and decisive solidarity and empathy, but basically, this phrase does not seek to praise Imam Ali (AS) and it simply means that the Prophet (PBUH) should take someone along who was closer to him compared to others in terms of geographical and family position. Therefore, the present research attempts to investigate adh-Dhahabi’s claim with a comparative-analytical approach. By studying the term “Nafs” in other verses of the Qur’an and comparing them with each other, the authors in this article concluded that although the word “Nafs” does not mean the person’s self, it cannot include all the people around a person either and it merely refers to the most similar people to him. Furthermore, taking into consideration Hazrat Ali’s (AS) status and numerous virtues, an examination of his virtues in Fariqain’s works led to the conclusion that the closest people to the Messenger of God (PBUH), and in other words his “Nafs”, can be none other than Imam Ali (AS).

The global rule of Imam Mahdi (AS), as the last Divine government and the terminator of all human governments on earth, takes advantage of all the existing as well as unknown capacities to overcome the Truth-evading and Truth-opposing currents. Using the descriptive-analytical method, the present research analyzes religious texts and narratives, and re-examines Islamic commentators’ viewpoint in order to explicate the means of realizing the global rule of Imam Mahdi (AS) from the standpoint of the Holy Qur’an. The results of the research indicate that the most significant means of conquering of the religion of Truth and the ruling of Mahdavi government has roots in the utilization of human capacities, and the flourishing of human vision and attitude is an irreplaceable means for the confrontation of the Truth and falsehood. In this study, components such as the devotion of people and the deep emotional relationship between the sovereign and the public, following the principle of obedience to Ulu’l-Amr (those vested with authority) (obedience to authority), reaching of the underprivileged classes to sublime principles and exalted values, and the comprehensive realization of the principle of Jihad in confronting the individual and social atrocities of the false deities and the oppressors have been extracted.

Death is a universal truth and all creatures taste death, but the way of encountering death by the righteous is different from other people. The most significant source to get a knowledge of how these individuals face death is the Qur’an, and for a precise comprehension of the verses, the relevant interpretive narratives must be studied, analyzed and explicated. Therefore, the present research, using library sources and the analytical-explanatory method, evaluates the verses regarding this issue and the interpretive narratives concerning righteous people’s encounter with death. The findings of the research indicate that the souls of the righteous are seized with ease and good tidings. Yet, the interpretive narratives disagree over the nature of these good tidings for the believers, since these narratives seek to state instances of the general meaning of the verses. Moreover, interpretive narratives regarding honorable death appear to be contradictory due to their reference to different instances of being slain in the way of God. This contradiction is due to the fact that each of the narratives refers to an instance of being slain in the way of God Almighty. According to interpretive narratives, the righteous taste only one death, and that death is in this world, and they will always be alive in heaven. This absence of death in heaven is a bounty for the dwellers of the Heaven, who have a delightful life. To the inhabitants of the Hell, however, whose life is mixed with torment, it seems as though they are constantly dying and coming back to life, and the absence of death is not considered a bounty for them.

Zaydiyyah is one of the significant sects branching off from Shi’ism, which, by believing in the Imamate of “Zayd ibn Ali ibn al-Hussain” (AS) and attributing specific characteristics to Imamate, separated from Twelve-Imam Shi’ism. Yet, the belief in the immediate imamate of Hazrat Ali (AS) and the existence of texts such as verses pertaining to his Imamate and narratives such as Ghadir narrative, Manzalah, Saqalain, etc. are among the commonalities of Zaydiyyah and Imamiyyah. Despite these commonalities, some non-Shi’ite Islamic sects, due to some commonalities between Zaydiyyah and Mu’tazilah, are attempting to make Zaydiyyah closer to the Sunnis by weakening the issue of Imamate. In this article, using the descriptive-analytical method, the views of Zaydi commentators from the second century to the present era, following the verses related to Ghadir incident, are reported and the recognition or neglect of Ghadir incident by these interpretations are explicated. In these commentaries, there has always been a reference (with high or low strength) to Ghadir incident and the Imamate of Imam Ali (AS) being stipulated, with a narrative approach and without the existence of logical arguments and rational inferences. The Sunnis and especially the Wahhabis, by glorification of some Zaydi commentaries such as “Fatḥ al-Qadīr” interpretation, have declared the narratives related to Ghadir to be fake and criticized the commentator for citing these narratives. Lastly, having a demonstrative approach to the sources of Zaydiyyah by Imamiyyah Shi’ism and not separating the heritage of Zaydiyyah from the heritage of Imamiyyah will contribute to the reinforcement and expansion of the intellectual and cultural backing and heritage of Imamiyyah Shi’ism.