QURANIC DOCTRINES
Year:2014 | Volume:- | Issue:19|Papers Count:8

Besides mentioning the importance of discourses and its general principles, the noble Quran presents basis and standards for worthy and favorite speech and also states the obligations and prohibitions of discourses to show what should say and what should not say at all. According to the Quran, the obligations and prohibitions of discourses are two types: a. the obligations and prohibitions of discourses in the field of the ethic and training. b. the obligations and prohibitions of discourses in the field of the jurisprudence and Islamic decrees. The obligations and prohibitions of the discourse in the field of ethic and training are divided into three groups: 1. the obligations and prohibitions of discourses imply to the relationship between human beings and God. 2. The obligations and prohibitions of discourses imply to the relationship between human beings. 3. There are the obligations and prohibitions which are absolute and more general. The obligations and prohibitions which are mentioned in the noble Quran comprises of the considerable issues and points which cab seen in different parts such as jurisprudential, moral and training and different individual, social, cultural and political fields which make the society develop and be flourished.

The problem of the comprehensiveness of the Quran and its scope is an important Quranic issue and has a pivotal role in its understanding and interpreting. For determining the realm of the Quran, the researchers have stated reasons from the Quranic verses. The most important of them is “الْکِتَابَ تِبْیَانًا لِکُلِ شَیْءٍ وَنَزَلْنَا عَلَیْکَ” (and we have sent down to you the Book as clarification for all things). In spite of being presented the precious debates over this issue, its analysis makes it be clearer on the angles. This note with analytic and descriptive method has studied the exegetists’ opinions about clarifying the Quran. Considering the concept of « تبیان » the exposition (clarification), the way determining the teachings and knowledge in the Quran and the Islamic traditions relating to the comprehensiveness of the Noble Quran is a sign of everything which needs to be clarified (determined). Therefore, the Quran exposes everything including everything relates to the guidance and has religious signs and also everything which is non-religious and not connecting to the religious in appearance. Although, some details have been stated in detail and some others have been presented briefly (summarily) in the Quran and the Quran, itself, hands the explanation of them over to the sunnah -practice- of the prophet (peace be upon him) and Infallibles and the rational principles which are taken sayings and practical from them.

The main basis of Islam thought system to manage a society, in opposition to other schools, is not merely peacefulness but also fortune and perfection. In the Quranic look, one of the standards of the utopian society is the wisdom of its people in the knowledge and three groups: 1. the obligations and prohibitions of discourses imply to the relationship between human beings and God. 2. The obligations and prohibitions of discourses imply to the relationship between human beings. 3. There are the obligations and prohibitions which are absolute and more general. The obligations and prohibitions which are mentioned in the noble Quran comprises of the considerable issues and points which cab seen in different parts such as jurisprudential, moral and training and different individual, social, cultural and political fields which make the society develop and be flourished.

Analysis makes it be clearer on the angles. This note with analytic and descriptive method has studied the exegetists’ opinions about clarifying the Quran. Considering the concept of “تبیان” the exposition (clarification), the way determining the teachings and knowledge in the Quran and the Islamic traditions relating to the comprehensiveness of the Noble Quran is a sign of everything which needs to be clarified (determined). Therefore, the Quran exposes everything including everything relates to the guidance and has religious signs and also everything which is non-religious and not connecting to the religious in appearance. Although, some details have been stated in detail and some others have been presented briefly (summarily) in the Quran and the Quran, itself, hands the explanation of them over to the sunnah -practice- of the prophet (peace be upon him) and Infallibles and the rational principles which are taken sayings and practical from them.

There are several ways to understand the intentions of a speaker and the meaning of the terms which he states. One of these methods is attention to attached and detached indicators and, textual and non-textual Indicators. The same method is taken by the noble Quran in order to understand the terms and intentions of God. One wisdom dimensions and having a profound perception of the reality of the existence in all aspects. As well having philosophy of life and trust to a religious leaning are another parameters for building a monotheism civilization and an Islamic favorite society and they differentiate the Islamic civilization from non-Islamic civilization. The third parameter of the Islamic civilization is the expanding of human worthy virtues. Finally, what causes the superiority of the Islamic society in material symbols and the privilege of the economy, industrial and defense authority is another parameter in the civilization from the Islamic look. The principal point to analyze and evaluate the parameters is belonging to the share and weight of software realm and the nature factors of a favorite society are the software dimension and not the hardware one. Therefore, establishing a new Islamic civilization which is the aim of the Islamic government and is emphasized by the supreme leader of Iran Ayatollah Khamenei, the main importance is a firm and balance outlook which is inspired from Islam and Islamic main sources which is adopted by the superior managers of the country and designers of the road map.

Majority of Islamic scholars as the Quran exegetists and translators, the researchers of the noble Quran and Islamic traditionalists (muhaddithin) about the meaning and sense of the 9thverse of surat al-Balad (the city) believe that “نجدین” means “good and evil path”. The meaning of the verse reveals that almighty God has created man with endowment of recognition of good and evil and given him authority to recognize and figure out one from other. The Quranic and tradition reasons have been presented to prove this. But there are two rare (exceptional) opinions. First, the meaning the quiddity of government concept from the Quran look consists of two elements: order and command and obedience and acceptance and the relationship of these two things are mentioned as a promise and covenant which are between God and man. According to this base, the acceptance of man and his intention to accept God’s ordinance are essential provisions to establish the government and society. The Quran states covenants for human societies which are the foundation of man’s obedience to God and prophets and those in authority in the individual and social field. Meanwhile studying the concepts relates to the quiddity of the government, officials and their manifestation, the authors of this paper try to plan the government model in Islamic society with the Quranic approach and at the end they put before rulers to provide the back ground to establish Islamic government.

The story of Adam has been stated in the several chapters of the noble Quran. Generally, two exegeses of Adam have been clarified. The first is a historical, real and pragmatic exegesis and the second is allegorical exegesis. The allegorical exegesis has been presented in different forms such as philosophical, scientific and creation. Are the allegorical commentaries in harmony with the history of Adam story? This paper with descriptive - analytic method and according to the data and information resulted from librarian studies have been written. From the philosophical exegeses, two prominent ones have been chosen: Ibn Arabi and Mulla Sadra. From the scientism exegeses, al-Manar has been chosen. The story of Adam has been accorded with human soul by the exegeses of Ibn Arabi and Mulla Sadra and it is consistent with historic Adam. But al-Manar exegesis does not accord with realism and historicity. Some parts of the story of Adam have been mentioned as an creation allegory in the exegeses of al-Mizan and Tasnim. The privilege of these two exegeses over the previous ones is the cogency of presented an allegorical interpretation and the other one the reality and actuality of the allegory.

Using the Islamic traditions (Hadiths) in the exegesis of the Quran has been reduced over the past two centuries. Perhaps it is because of expanding of rationalism, the commentary of the Quran by the Quran and keeping away from exegesis of ambiguities and presenting a clear and uncomplicated exegesis, expanding of scholarly exegetical method and attention to the social and training issues of the Quran. This paper aims carefully to reinvestigate the position and the value of using traditions (hadiths) and reasons and factors which make it be reduced to use in the exegesis (tafsir) of al- Furqan fi Tafsir al-Quran wa Sunnah which is one of the most important contemporary exegeses.