نشریه تفسیر پژوهی
پیاپی 19 (بهار و تابستان 1402)

God has endowed human souls with eternity and, through death, humans undergo an evolutionary journey towards the realm of the afterlife. Therefore, it is necessary for humans to prepare themselves for the eternal abode of the hereafter. Different analyses regarding the reality and nature of death, fear of death, and factors that reduce the fear of death have a direct impact on the meaningfulness of life. The present study aims to answer the question of what dimensions and educational effects the concepts of “thinking about death” and “eternal life” have from the perspective of the Holy Quran and Holy Scriptures. A descriptive-analytical examination of this issue reveals that the concepts of thinking about life and eternal life in the Holy Quran and Holy Scriptures signify the belief in the absence of annihilation and destruction after worldly life and the belief in resurrection without denial. The value of life encourages human beings to contemplate its creation and purposefulness, as well as to have faith in the afterlife and belief in immortality. Attention to the dimensions of the afterlife, non-negligence of death, and other factors lead to a defined direction in life, readiness for the transition to eternal life, abandonment of meaningless and futile challenges, and an increase in the tranquility of divine remembrance. Therefore, the Holy Quran and Holy Scriptures consider the remembrance of death and belief in resurrection to have educational effects such as eliminating greed, patience in the face of tribulations, vivacity, indifference towards the worldly life, forgiveness of sins, and more.

All of the current interpretation book attributed to Imam Hasan Askari (AS), as well as a significant portion of the narrations in the book “Al-Ihtijaj” attributed to Tibrisi, are quoted from a narrator named “Muhammad ibn Qasim Jorjani” or “Muhammad ibn Abi Qasim Astarabadi," known as “Abu al-Hasan Jorjani, the commentator.” This individual is unknown in Shiite Imamiyah Rijal and biographical sources, and significant information about him is not mentioned. Therefore, it is necessary to identify and translate this narrator. This task has several benefits: Firstly, it clarifies the identity of the narrator of the interpretation book attributed to Imam Hasan Askari (AS) and parts of “Al-Ihtijaj.” Secondly, it sheds light on the history of the transmission and conveyance of these books. Thirdly, it may resolve some of the debates surrounding these two books or potentially give rise to new discussions. Now, it is important to ask the following questions: 1. Is “Muhammad ibn Qasim Jorjani” or “Muhammad ibn Abi Qasim Astarabadi” one personality with dual names that have arisen due to a scribal error, or not? 2. What information exists about them in other non-Rijal and biographical sources? 3. How is the history and translation of this interpreter-narrator? The present study examines the history and translation of Abu al-Hasan Jorjani, the commentator, using some peripheral information and evidence, aiming to provide a biography and a Rijali analysis of him as far as possible.

During the interpretation of the Holy Quran, interpreters possess certain information that cannot be denied or disregarded. This information has an impact on the interpreter during the interpretation process. This paper examines the channels of influence of interpreters’ preconceived notions in interpreting the Quran using a descriptive-analytical method and library sources. The findings reveal that the preconceived notions of interpreters can be categorized into several groups: some are self-evident, while others are non-self-evident. Some are consistent with the apparent meaning of the Quran, while others are not. However, among these preconceived notions, there are valid ones that have an impact on the interpreter, such as providing tools and instruments for interpreting verses, offering interpretive foundations and principles to interpreters, shaping and representing the interpreter's perspective, and ultimately confirming and explaining the content of verses.

Since the time of the revelation of the holy Quran, the interpretation of its verses has been discussed as well. It is natural that throughout history, interpretation of the verses has undergone changes and transformations. One of these verses is verse 138 of Surah Al-Baqarah, which is known as “the Sibgha of Allah” (“the Dye of Allah"). In this noble verse, reference is made to divine dye and color. The question is how the dye and color of Allah truly is. What is its meaning and concept? And how have interpreters from different eras interpreted it based on their inclinations and orientations? In this study, the method of content analysis was used to analyze interpretive comments, and the results of examining the historical evolution of comments show that initially, in the earliest interpretations, by mentioning the baptismal rite of Christians, the dye was interpreted as “Islam.” Then, in the narrated interpretations of Sunni scholars, it was translated and interpreted as “Islam,” “nature,” “traditions including circumcision,” and “divine piety.” Moreover, in the narrated interpretations of Shi'a scholars, it was translated and interpreted as "Islam" and "adorning the believers with the guardianship of the Imam in the world of covenant." Then, in the interpretations of the fifth and sixth centuries, with the help of reasoning and intellectual and literary analysis, and by referring to various statements, the dye was understood as “nature” or “purification” through faith in Islam. Later on, in the medieval period, mystical interpreters like Ibn Arabi considered the dye as the inner and true essence of religion. In contemporary times, along with quotations from the past, jurisprudential or intellectual analyses with a modern approach have been considered, and the messages of the verse, such as rejecting racial and tribal differences as well as calling for justice and brotherhood are emphasized. It is worth mentioning that each of the mentioned meanings can be correct, but it seems that the “colorless color of Allah,” which is the “religion of Islam” and, consequently, the “guardianship of the Imam” as a complete example, can be chosen as the best and most comprehensive interpretation of “the dye of Allah.”

Divine punishment exists in both the worldly life and the Hereafter. The nature of punishment in the worldly life and the Hereafter is both physical and spiritual. The language of the Holy Quran regarding punishment is realistic and factual. The primary purpose of Allah in creating human beings is for them to reach Paradise and divine mercy, but within that purpose, there is also a secondary and subsidiary objective. Sinners are punished due to their inappropriate deeds. Due to the difference between this world and the Hereafter, the philosophy of divine punishments in the worldly life and the Hereafter differs. Hardships in the worldly life serve various purposes, including the elevation of believers’ ranks, learning lessons, as a means of humility and repentance, as a test, and as punishment and torment for the wrongdoers. There are many evidences for punishment in the Hereafter, including divine justice, the guarantee of fulfilling obligations, divine grace, warning, divine retribution, and the manifestation of actions. Various opinions have been presented regarding the relationship between actions and retribution, such as the levels of existence and the spiritual realms. The relationship between action and punishment is constructive and real, not merely theoretical.

In the teachings of the Holy Prophet, the Infallible Imams (AS), and their Companions, there is an emphasis on reciting two consecutive chapters of the Quran together, indicating a shared theme or a common title assigned to those two chapters. For instance, the Prophet referred to Surahs Al-Baqarah and Al-Imran as "Zahrawayn" (the two shining Surahs), and Surah Al-Nas and Surah Al-Falaq as "Mu'awwazatayn" (the two Surahs that grant protection to individuals in the refuge of Allah) and recommended recitation of these two pairs. From these teachings, one can infer the pairing of Quranic Surahs, meaning that the Surahs of the Quran are paired with each other, acting as parallel reflections and displaying various themes of the two Surahs, interpreting and clarifying each other's meanings. Some hadiths also reflect the concept of pairing Surahs in the jurisprudence of the Imami school of thought, such as the obligation to recite the paired Surahs of Al-Fil and Quraish and the recitation of Surah Al-Inshirah and Surah Ad-Duha after Surah Al-Hamd in obligatory prayers. This research examines all the hadiths related to the pairing of Surahs and investigates, as an example, the connection and bond between the paired Surahs of Al-Kawthar and Al-Ma'un. It demonstrates that a group of those who oppose the Messenger of Allah and those who reject the bestowal of Al-Kawthar to him are hypocrites who, under the guise of religious rituals and with hypocrisy and pretense, appropriate the "Ma'un" (acts of kindness) that should be available to orphans, the poor, and the needy for their own benefit. They refrain from any form of giving and charity and withhold the sacrifice that leads to feeding the deprived members of society.

Although Ravandi lived in an era when most jurists were influenced by Sheikh Tusi and Seyyed Morteza, he had independent scholarly and philosophical thoughts in jurisprudence. He is the first scholar to introduce the quadruple approach to the Shia community, which includes the books, traditions, reasoning, and consensus. Ravandi employed various methods in the interpretation of the Quranic verses. So far, no research has been conducted on the discovery of his interpretive methods. Therefore, the aim of this article is to examine and extract Qutb al-Din Ravandi’s interpretive methods. These methods were discovered among his interpretive works as well as some of his hadith-related works where he engaged in interpreting certain verses. Based on the findings of this research, his interpretive methods include Quranic interpretation through the Quran, Quranic interpretation through hadith, rational and juristic interpretation, the use of literary sciences, poetry, and principles of jurisprudence in Quranic interpretation, and attention to similarities and analogies.

The interpretation of the teachings of the Holy Quran in practical life scenes is presented in Tafsir an-Noor, establishing a connection between people and the Quran by applying its recommendations. Since there is widespread public interest in this interpretation and there are some considerations in its interpretations, its credibility needs to be examined. This research examines the credibility of the content of Tafsir an-Noor using descriptive-analytical methods based on the principles that interpreters have employed to achieve the purpose of God. The examination of 25 chapters of the Quran in Tafsir an-Noor shows that the author did not investigate multiple recitations in any case, did not have an Ijtihadi method in examining the meanings of Quranic words, expressed the meanings of words in some verses and did not refer these meanings to a source. In the interpretation of the verses, Arabic rules are considered. In many cases, the interpretation relies more on harmonizing the verses and narrations rather than intellectual and scientific principles, and its primary source is the verses and narrations. The author has classified similar concepts under appropriate headings, divided the concepts, analyzed them, presented them in logical forms, appropriately divided the verses, and paid attention to similarities. The methodology of this interpretation is a combination of traditional and slightly independent methods, and in many cases, it incorporates personal insights in the form of messages and Quranic points. The tendency of this interpretation is mainly educational and social.

The stories of the Holy Quran, alongside numerous lessons for the believers, contain ambiguities and misconceptions that may not be easily comprehensible to the audience. Among these important issues within the Islamic teachings is the concept of the infallibility of the prophets (Peace Be Upon Them), which should not be disregarded in the analysis of their manners and life stories. The divine manners of the esteemed prophets in the Qur'an are, in some cases, subject to intricacies and misconceptions that have caused confusion and ambiguity regarding their behaviors. Some scholars have considered these narratives contradictory to the infallibility of the prophets. The manner of Prophet Moses (PBUH), including the incident of striking Prophet Aaron (PBUH), and his harsh treatment, which is mentioned from two perspectives in the Qur'an, has led to various and sometimes conflicting analyses that challenge his infallibility. The incident of striking Aaron (PBUH) occurred after the deviation of the Israelites from the monotheistic faith and their inclination towards idol worship. Throughout history, interpreters have listed it as an act driven by anger, grief, a form of disciplinary action, or a minor sin (God forbid), or without a valid reason, they have interpreted the relevant verses contrary to their apparent meanings. However, considering the context of these two categories of verses and the basis of the divine infallibility of the prophets, the more accurate conclusion is that the act of striking was used in its true sense. Given the positions of both prophets in this regard and the significance of the deviation of the Israelites, this behavior served as a warning and admonition to them, preparing their hearts for accepting and implementing the punishment for apostasy resulting from idol worship.

In modern reflective studies, the initial context has been introduced as a special element in discovering the purpose of a Surah (chapter) in the discourse of reflection. This factor can enhance and expedite the process of purpose identification. However, there has been little discussion about the method of employing the initial context in purpose discovery, and its utilization in the process of purpose identification has not been addressed. Therefore, this research aims to unveil the method of applying the initial context in the process of purpose discovery by employing a descriptive-analytical approach and utilizing library and electronic resources. In this method, in the first step, the axis of the initial context is determined using rules such as "omission," "precedence of mention," and "repetition frequency." Then, it is compared with the purpose derived from the entire Surah to confirm its accuracy or address potential deficiencies. Surah Al-Ahzab is the case study in which this method has been implemented. The findings of the case study demonstrate that the initial context plays a significant role in purpose discovery and reveals notable elements of the Surah's purpose.

Anthropology is one of the important topics in every school of thought, including Islam. The Western concept of anthropology differs from the recognition of humans in religious culture. In religious texts, anthropology means self-knowledge. In terms of cognitive method, anthropology has four types: empirical, intuitive, philosophical, and religious. The present paper adopts the religious method to understand humanity and provides an analytical description of how anthropology is presented in the Quran. One of the fundamental features of the religious method is the comprehensiveness of human cognition. All dimensions and characteristics of humans cannot be introduced in one article, and this paper focuses only on the most important elements of anthropology from the perspective of the Quran. The current writing shows that humans are created in a two-dimensional way: spiritual and physical. And their spiritual dimension is more important than their physical dimension. Limiting humans to material needs is a kind of oppression. The divine caliphate is the most prominent human position, and the succession of man from God is not exclusive to Adam. God's praises of humans reflect human nature, while divine reprimands about humans reflect their natural tendencies. Human dignity is related to their inherent characteristics. The right to life is one of the most fundamental human rights, which has both material and spiritual aspects. Ultimately, human life is not limited to this world, and the afterlife reflects human life in this world.

Verses 112 to 115 of Surah Al-Ma'idah revolve around the request of the disciples from Jesus (PBUH) regarding the descent of the heavenly table (Ma'idah) to attain heart reassurance and the fulfillment of this request by the Almighty God. Concerning these verses, interpretive narrations by different groups have raised issues such as the quality of the descent of the heavenly table, the manifestation of the descended table, punishment due to disobedience after the descent of the table, and so on. This research aims to critically analyze the interpretive narrations by different groups regarding verses 112 to 115 of Surah Al-Ma'idah. The evaluations indicate that the difference in the reading of the term "Yastati’o" (He can) in verse 112, as presented in the interpretive narrations of Shia and Sunni scholars, alters the meaning and intended message of the noble verse, rendering it unacceptable. The type of food descended varies in different interpretive narrations, and there are significant discrepancies in this regard. Some narrations consider it to be bread and meat, while others mention bread and fish or fruits. The narrations regarding the food not being finished until the Day of Resurrection are in conflict with the noble verse that introduces the testimony of witnesses during a specific period. Narrations about the transformation of the Israelites into specific animals after this incident contradict the wording of verse 115, which presents an indescribable punishment. This is because the concept of transformation was previously attributed to the Israelites in the story of Moses (PBUH). Additionally, narrations suggesting metamorphosis, in which some animals were born because of some sins committed by humans, are in conflict with empirical and biological evidence.