KETAB-E-QAYYEM
Year:2014 | Volume:4 | Issue:10|Papers Count:8

Quran contains great concepts and human understanding of these concepts is of degrees. However, the concepts are not relative themselves. Yet, sometimes Quranic concepts are minimized- voluntarily or involuntarily- and translated into other languages. But neglecting of the grades of the meaning of the words of the Quran, can produce some misunderstanding of the theological beliefs. Therefore there is a need to have a review of the theological beliefs in Quran. This paper tries to study some of these torts and damages with emphasizing on the word "Revelation" and by the project of "the grades of the meaning" have a view on its positive results. "The grades of the meaning" shows that the aspects of the revelation -revelation and inspiration- are in fact the grades of revelation. This kind of method of grading the meaning of the Quran and Hadith can bring us to a new insight for the Quranic words.

Despite the famous idea which hold that the holy chapter, "ALA", has been revealed in Mecca and it has a solid harmony, another group, by supporting the traditions, declare that the Chapter in question should be divided into two parts: verses with Meccan revelation and others with Medinan ones, also they believe that some parts of this chapter has been plummeting before the departure of the holy prophet Mohamad (God's praise be upon him and his family) from Mecca to Medina and other segments of it had been sent down after the departure ;In addition to this, there is another group that think that all of this chapter has been descending from God to the prophet in Mecca, they also say that some verses of this chapter had delay on the commandment of role.As matter of fact, the finding of this research is to investigate the ideas of important people and to follow the authentic traditions of Shiite and Sunni resources to ascertain that whether all parts or some parts of this chapter has been sent down in Mecca or Medina. I also will give some documents for this reality.

According to the Quran, human communications are formed on the basis of two effective contexts: personal and positional. The positional texture, considering sexuality, role and status, culture, surroundings and time, and personal texture, considering personality, motivations, features and audiences personal attitudes are effective in quality of people's communication. The extent of the effect of these two contexts is dependent on elements and parts of the communication. Therefore in some of the communications personal context and in some of the others positional context has more importance. To use from personal and positional contexts is along with the aim of forming an effective communication, in which the transfer of the message from the sender be made in a correct and complete form and makes the greatest influence on the audience. This paper while enjoying of the ideas of social psychologists in the field of communication is to explain human characteristics and effective situational-positional factors on interpersonal communications in Quran.

Different types of exegesis of Holy Quran and with variety of approaches have been compiled. Among these approaches there is esotericism and esoteric interpretation that has been emphasizing on inward aspects of divine revelation. As we know the Quran enjoys both the inward and outward aspect and that has been pointed to in Sunni and Shiite Hadiths. Accordingly we are in need of some criteria in order to penetrate into the real meaning. The present paper while glancing at the nature of esotericism and mysticism in comprehending Quran, tries to analyze the views and opinions concerning esoteric exegesis. It concludes that in interpretation of Quran the correct method puts both the inward and outward aspect of the Quran on the same boat and pays attention to both aspects.

The present paper deals with the term 'Tark-e-uula' (leaving the priority). The notion has not been studied theoretically though Muslim thinkers have focused on its samples and tokens. Therefore studying the problem theoretically and determining whether Tark e Uula is permitted or not and also discussing the grounds for that seems to be a new question. in the paper after the definition of tark-e- Uula and the grounds for committing that, the writer concludes that prophets have not committed any Tark-e-Uula. In the next stage the writer divides the kinds of Tark-e-Uula in prophet's history and then the views in which the prophets are told that have been committed Tark-e-Uula are criticized.

Thematic unity, symmetry and relation between verses and chapters of the Quran is among the topics that in recent year has attracted the attention of Quran scholars. One of the commentators who in his researches has paid great attention to this subject is Saaid Hawwa. He believes that all the chapters of the Quran are unified in notion with the chapter Al-baqara. This paper by expressing the method of Hawwa in interpretation analyses and criticizes his way of interpretation in Ahzab chapter. We will find that his method in interpretation of this chapter is different from his way of interpretation in other chapters and he simultaneously establishes a kind of relation between four chapters (Bagara, Ahzab, Nusa and maidah). The aim of this study is analysing the relation between mentioned chapters and explaining the effect of commentator's method in understanding and interpretation of the Quran. Some of the results of this study include: Lack of reliable and comprehensive criterion for interpreting the whole of the Quran, applying personal motives and views in interpreting the Quran and in drawing the relation between the verses and the chapters.

Obligatory instructions of Holy Quran have been stated as general addresses that are usually accompanied whit call implements. As we know any address is in need of a present addressee. On the other hand Islamic instructions have been enacted for all the people at all times. Accordingly, Usoul scholars have been debating on how these creeds may include those who were not present at that time, and the case is more problematic when there is some uncertainty about the exact addressees of the Quranic orders. In response to this problem some of Usoul scholars tried to find a way by claiming that religious rules are general rules (Ishtirak Rule of Ahkam) and most of other scholars have stated that the addressees of the Quranic orders are all the persons, either real or supposed ones, in all the times, and that is as the case in the true propositions. Imam Khomeini, in contrast, believes that the addresses of Quranic orders are not the individuals and that is the whole society which is addressed by Quranic orders by the terms as "al-nnas". He goes on to claim that personal features as power and knowledge are not considered as the conditions of making and enacting an obligation but these are just necessary conditions for obeying. As we see the result of this kind of view can be seen in Usoul (the methodology of Jurisprudence). In imperfect knowledge, obligation is determined for one who is responsible and this is so even for the case that imperfect knowledge is out of the power of the person and the person is unable to commit the action.In the present paper the authors articulate Imam Khomeini's views and they try to mention Quranic and narrative grounds of that.

Basirat (acting through sure knowledge) is a thing beyond the seeing via eyes. It means the perception of facts and things as they really are. Basirat (acting through sure knowledge) in fact, is heart perception indicating truth and the power of distinction between the truth and the falsehood. This can be occurred through taking a lesson of God’s clear proofs and deep thinking into them. In this paper semantic points of Basirat (acting through sure knowledge) in harmony with companionship and surrogate in Nahj-Al-Balaghah is analyzed. In Nahj-Al- Balaghah, Basirat (acting through sure knowledge) is used with words like taking lesson, reverencing, asceticness, love and the word is substituted with words like intelligence, the leader, and sound heart. According to the teachings of Nahj-Al- Balaghah, a person who acts via sure proofs and knowledge has high tendency towards the other world, controls all his deeds and talks, switches his stands over different topics while finding the truth, and comes into the truth community.