QURANIC DOCTRINES
Year:2017 | Volume:- | Issue:25 |Papers Count:10

The contemporary Salafis refer to Ibn Kathir as a prefect Salafi exegete. With the pivot of Tawhid (Oneness of God) as the basic area in Salafi school, this note quarrels with this claim. With studying Tafsir al-Quran al-Azim, it reveals that there are absolute or partial disagreement between the interpretative approach of Ibn Kathir and the particular Salafi comprehension about some aspects of theoretical and practical Tawhid. With selecting the full giving authorized (tafviz) interpretative school in the interpretation of God’s attributes, he has tended towards the attitudes of the late (modern) Asharīyya as one of the schools vs Salafism. Moreover, Ibn Kathir’s determination of Tawhid al’Ibadi (Tawhid in worship) and its requirements through his Tafsir cannot accord with the special approach and exclusive approach of Salafis. His perception of whole aspects of Tawhid issue reinforces this claim that he has inclined toward Asharī School after death of Ibn Taymiyyah; as for proving Ibn kathir’s Ashariyya way, the considerable historical documents have been presented.

Although Shaykh Ansari did not have a complete exegesis of the noble Quran but he has determined the verses of the noble Quran in his different works on the Islamic jurisprudence (fiqh) and principles of jurisprudence (usul al-fiqh) as an exegete. It is necessary and important to analyze his bases as one of the representatives of the theory of the Quran jurisprudential-ijtehadi exegesis of Imamiyyah (Arabic: إمامیة ) in contemporary period and to show his scientific role and his historic share in the current of Shia exegesis. This research has evaluated the Shaykh Ansari’s bases in the exegesis of ayāt al-aḥkām (verses of the rules) with the heuristic- analytic method. Out comings indicate that Shaykh has had particular literary and theological bases in analyzing the Quran verses and it is possible to be thought that he has had an especial hermeneutics in the Quran exegesis that he has been released from following the current theories of his time and he has made criticism and innovation in the bases and principles of the Quran exegesis.

Meanwhile Amin al-Khuli has taken different steps in the exegesis of the noble Quran, he has reformed the literary exegesis of the noble Quran in his article “the Exegesis in the Encyclopedia of Islam with a literary look to the holy Quran” in the recent century. Postulating the holy Quran as a literary text, he tried to transmit (practice) understanding the principles of the literary text to the noble Quran like other texts. This paper has revealed the difference between his thought bases and exegetic method which he has been explained in his note in mingled form. Beside the necessity of the literary understanding of the holy Quran as a great text in Arabic language as the most important thought principle of Amin al- Khuli, the possibility of the Quran understanding (perception) by nonreligious scholars, believing to the effect of peripheral contexts such as environmental factors in the perception of the noble Quran, believing monosomy in the holy Quran and the noble Quran being postulation before the syntactic rules are counted of the foundation of his thought. Based on his belief, the necessity of the thematic exegesis of the Holy Quran, using the Quranic sciences for the perception of the noble Quran, paying attention to the culture and history of the revelation time, researching the meanings of terms and studying the phrases and sentences and using the psychology and sociology in the Quran exegesis are the stages of the Quran literary exegesis. Hence, employing the principles of the perception of the literary text in the holy Quran make the exegesis in the area of researching terms, the aesthetics of the Quran phrases with the different definition of rhetoric and using psychology in the perception of the varieties of the Quran speech in conveying the concepts to addresses flourish. Not considering the differences between the holy Quran with literary texts as God’s text and imagining the prefect conformity between them has caused false consequences to be achieved, especially in the works of Amin al-Khuli’s students.

It is nearly ten centuries that the first translation of the holy Quran was made in Persian language and also because of the increasing need for the translation, it is occasionally seen the new translations. But it is necessary to translate and be investigated some terms. One of these terms is “ مراودة ”. The verb of “ مراودة ” has been used eight times in the noble Quran and three times in hadiths. This usage is specialized in the holy Quran and of the Quranic innovations. The exegesis books and consequently its translations have interpreted this verb “ مراودة ” as seducing and tempting. But this meaning is violated by 61st verse of Sūrah Yusuf and the mentioned hadiths. The root “ ”رود indicates the repetition of an action, tenderness and deceit. The usage of this root in Mufa’ale is meaning reciprocal action. In the structure راود, ه, عن“ ” with the next word, two operators (agents of changes) wants to govern the word after the preposition “ عن ” and transferring the verb to transitive by this preposition refers to the meaning “deceit and trickery” vice versa the usage of this verb with the preposition علی“ ” which it has the negative usage.

Besides the public spirit of whole human and the special spirit of the belief (Iman), the noble Quran attributes other spirit to the prophets as general and to the holy Islam prophet (p.b.u.h) in special in the form of the statement “ رُوحٌ من أمر ِ ْ َ ْ نِا ”َ or the spirit by the command. The Quran exegetes have stated different attitudes about this issue for the verses observing this reality based on the different reasons. The present paper with applying the descriptive-analytic method has examined the quiddity of the spirit by the command and its effects and this result has been obtained that the spirit by the command is been considered the highest stage of the spirit which it has been imparted to the divine prophets in total and its higher stage to Ahl al-Bayt (Arabic: أهل البیت ). It is the origination of the science of those prophets and the greatest angels who are stationed near to Allah and it has specific impacts on the existence.

The Noble Quran is the main source for understanding the religious teachings. After descending the revelation and the completion of the religious, one of the important problem which has been propounded in the subject of the theology (the Study of God) is if there is an independent and explicit evidence in the Quran or the noble Quran has considered the existence of God certainty and with no need for proofs and it does not pay attention to it. In this article with the descriptive-analytic method after studying the attitudes, it has been revealed that some of the holy Quran addressees are of atheists and unbelievers in the existence of God and the holy Quran has observed them and for annulling their theory, the noble Quran has presented three kinds of arguments for proving the Existence of God: the cosmological argument, the Argument of Contingency (huduth), the possibility argument (imkan).

According to the belief of Islamic philosophers (hukama’), it is impossible to separate the essence from “essential” (dhātī). But by adducing 69th verse of Al-Anbya (the Prophet) which God makes fire be coolness and peace for Abraham, some Islamic philosophers have debated on the issue. In contrast, those who believe this principle has planned to answer this issue and different answers have been replied to this question by them. It is criticized and studied the exegetes’ and experts’ ideas by collecting their opinions. At the end with debating some of these opinions and believing some others being insufficient, it is determined the accepted answers. According to the accepted idea, answering this issue is embodied in paying attention to the permission of God and its effect on agents of the “world of contingencies”. It means that the permission and will of God is the condition for every essence effect, action and motion either the effect being intrinsic or accidental or (aradhi). In spite of frequent declaring in the holy Quran and Islamic traditions (hadith), it is an issue that has been neglected by the majority of the exegetes and it has not been regarded by any above answers.

The Quran exegesis through the holy Quran is of the exegetic methods in the present day which it has been paid attention. Allameh Tabataba’i is counted of precursors of this method. There is a question here if the essence of some verses of the noble Quran in the revelation time is that the verses have not been understood except by referring to some other verses and the Quran addressees were not able to perceive God’s intent except by referring to the other verse. The investigation in this paper shows that there are no verses in the nobleQuran that their intents had not be clear for the Quran addresses at the time of descending (nuzūl al-Qurʾān). They did not need to refer to the other verses in order to understand the intent of the Quran. But because of the passage of time and being neglected the evidences of the intention, ambiguity emerged in some verses of the holy Quran. One of the evidences which helps to understand the intentions of the verses is the verses with one theme that they are scattered over the noble Quran. Therefore, the need of the Quran exegesis through the holy Quran is option and not essential.

Question and questioning has allotted a great portion in human interactions to itself. For this issue, the category of the artistic or rhetorical question has been stated and it can be observed its role in different grounds especially in the argument of delivery subject and education. Therefore, it seems that the more accurate examination of this issue especially in the Quranic studies creates a better understanding of the noble Quran teachings. So with studying some verses of the holy Quran which God as a speaker has put human in a question position, this paper examines the topic of questioning in these verses and answers such as “whatness” of the dimensions and angles of God’s questioning in the noble Quran, the way to apply it in the direction of God’s intentions and its position in the noble Quran. The base of this attitude consists of the rhetorical questions and the concepts relating to it. It will be investigated the questions which are used in Sūrah Yā-Sīn as a case study and this result is obtained that God has presented questions in the form of the artistic questions with the several rhetorical aims and He has not stated them as a tool to get information. So God can be counted (viewed) as a great questioning with the purposeful questions.