COMMENTARY STUDIES
Year:2018 | Volume:9 | Issue:34 |Papers Count:11

The word fasad and its derivations have been mentioned in 50 cases of the holy Quran. It has not been studied with a semantic and interconnected approach. This paper has studied the word with a descriptive semantics method. Frequent emphasis on avoiding fasad on the earth shows the attention of the Quran to human social life. A notable fact in the field lies in its being qualitatively and quantitatively accompanied by salah. On the Quranic teachings, human life is based on order and salah, God, the Exalted, therefore, has supported salihan and opposed mufsidan and invited people to think about the end of fasidn. And considering them paradigmatically, every case of fasad, with a cruel approach is followed by destroying a case of right and justice. Again, the word kufr is equal to fasad, since lack of belief in the existence of a reforming designer for universe is the base for all mafased. Therefore, the essence of every fasad is sin and devilry.

Many narrations of the pure leaders denote the harmful state of evil eyes and possibility of opposing it. While, the situation in which the verse in yakad revealed and its verbal meaning do not agree with what viewed by commentators and the public in opposing the evil eyes` effect. As one may truly argue, the verse only denotes angrily and antagonistic looks of pagans to the Prophet when they heard the Quranic verses read by him. There may not be found any acceptable reason for the public view of such an intention and applicability in the verse.

Rationalism and its effect in religious studies have a long background among Shiites` commentators. Sheikh Tusi may be regarded as one of the precedents in the field. The paper, describing reason and rational approach in commentary and relying on two verses of the Quran, has studied the grounds and appearance of the approach in commentary. It is clear that, when taking such an approach, a commentator would bring some norms into consideration. In this study, the most notable and dominant particularities have been referred to at first and then, the verses 83 and 149 of An`am with regard to some examples have been studied. what discovered in the study lies in national norms in the commentary of tebyan. Reasonability along with opposing imitation in religious studies, hermeneutics as an outstanding norm of rationalism in commentary, reasonable critique of traditions, ijtihad and theological inferences and giving various semantical modes of meaning for the verses and literal analysis may e regarded as Tusi`s particularities of rationalism.

As understood by a study of the three letters ن, ق and ص in the chapters Qalam, Qaf and Sad, the common points, in addition to the main principles of religion, consist in the Quran as the base of Divine Zikr, the prophets` invitation, patience and resistance, against hardships and purity in worshiping God. The letter ن in Qalam along with an oath to what is for record and registration, refers to the status of the greatest prophet of God and his moral and manner of life as being in full agreement with the Divine zikr. The letter ق in the chapter Qaf with an oath to the holy Quran, refers to resurrection as a necessary reality and views the Prophet`s mission as mentioning those people of ready heart to avoid opposing God. The letter ص in the chapter Sad with an oath to the holy Quran as being full of sermon has put monotheist as the base for the prophets` mission and invited people to the Divine obedience.

Among the verses subject to various views and opinions for commentators are the first ones in Isra` dealing with two cases of perverseness of Israe`il`s sons. On the fact that what those cases were, who are those subject to the two Divine promises and who are those opposing the perverseness in each stage, various views have been given. In the paper, different views and cases under the verse have been studied at first and then the authors, describing the grounds of the Divine promises, relying on the lack of synonymity in the compound ibadan lana, mentioning some narrations of pure Imams and matching them with the happenings of the day, explains that the first promise is now actualizing and the second would be actualized when Imam Mahdi Appears.

Texture and conjunctive and disjunctive Context may be regarded as the most notable norms of a systematic commentary of the holy Quran on which one may assess commentators` views. The verses 52 and 53 of Yusuf are known among the most disputable cases of the Quranic verses that have divide the commentators and translators of the Quran into two opposite groups. Some have viewed the verses as Yusuf`s while some other as Zolaikha`s speech. This paper, studying and assessing the two views and their reasons, has centered on conjunctive and disjunctive context has viewed them as Zolaikha`s speech.

The holy Quran is for human guidance and morality; when introducing outstanding figures, it does not stop at the level of the prophets, but it has explained other dominant figures leading people to happiness. Mo`men-e Al-e Yasin, called Habib Najjar in the Fariqain`s commentators, is one of these figures. He believed in the messengers when they arrived at his city and, when heard that people oppose the messengers, he advised the people kindly to believe in them. As mentioned in the holy Quran, he believed in God and the Judgment truly, avoid worshiping idols and being completely attracted to the prophet` message, supported them and finally martyred in the way. His valuable speeches are mentioned in the verses 20 to 27 of Yasin. The paper has studied his character, manner of life and the way in which he helped Jesus as understood by the holy Quran and Fariqain`s commentators.

The verse Mawaddat is known as one of the most notable and of most disagreement verses among fariqain`s commentaries. Many of Sunni commentators and some of Shiites, believing in the past prophets` lack of such a demand, viewed its being a reward for the Prophet as not being reasonable. Yet, it seems that those of such a view have not paid any attention to the context in the story of the prophet Abraham that took Hanif religion as precedent for Islam. The reason why lies in the fact that in that story, God, the exalted, Has agreed with Abraham`s demand of religious leadership for his offspring and referred to it as a demand in which God, the Purest, Has viewed its cases in the verse of Mawaddat as the household of the prophecy and imamate from Abraham`s offspring and the household of the Prophet of Islam respectively. In such an approach and studying the meanings of ajr, alqurba and the context of the verse, the disagreement would disappear.

Those prophets of independent revealed book and Divine religion are known as ululazm prophets. The prophets Noah, Abraham, Moses, Jesus and Mohammad (a) are called ulul-azm. Orientalists have studied Noah, Abraham and Moses in the holy Quran. This paper studies their views critically. Though the subject of the paper has been centered on, in this paper, the views of Muslim scholars are brought into consideration. As shown in the paper, orientalists have studied the subject in detail; yet, their mistakes in the field show that they have not referred to all pertaining sources. Their reliance on some weak traditions has led them to the view of the prophets` not being pure.

Rawzat ul-Amthal, a commentary book of the Quranic allegories, is of many good particularties and, at the same time, is subject to critique from some aspects. Though commentators have done their best in the field, their works may not be put at the same level as Kuzekonani`s Rawzat ul-Amthal. Needless to say, this book is subject to critique as may be the case for any work. Such being the case, the authors have studied it critically with a critical and descriptive method. As it seems, one may decrease the flaws of a work with careful attention, precaution and giving certain documentations. With regard to these considerations, this work is preferred to other ones.