COMMENTARY STUDIES
Year:2015 | Volume:6 | Issue:22|Papers Count:10

The holy Quran has included some stories of preceding groups of people of which that of Musa and Bani Israel may be regarded as one case. This story, regarding its state of being frequently mentioned in the Quran, is of special importance. The frequency of this story is of such a degree that attracts all familiar with the text of the holy Quran. The paper, having studied the concept of the story and frequency, has sought to find the deep and covered massages of the story with regard to similar cases and to the relations of the verses with each other. As is understood, the wisely known reasons behind the frequency are of two types: esoteric and exoteric wisely known reasons.

Social justice has been known as one purpose for divine prophecy and revelation; such being the case, commentators have paid special attention to it in many verses. Some of these verses, referring to Shiite and Mu’tazilite reasonable and essential or Ash’arite religious goodness, have been considered of key part. In this paper, the verses with regard to their referring to reasonable and essential or religious goodness have been studied. As is shown, they support Shiite point of view in the field. Furthermore, important results of the view have been Quranicly explained. Goodness of obliging social justice, paying more attention to it, opposing the claim of relativity of its goodness and goodness of it in those cases lacking of particular clear text may be counted as its results.

Findings of Contemporary linguistics have made structural commentary of the Quran Enter a new stage. Halliday’s theory has been regarded as the most important theory in the field by linguistic students. The purpose in the paper lies in making Quranic students and commentators familiar with new methods in linguistics, particularly with Halliday’s theory as a new method for perceiving religious texts. The authors have commented the chapter Kauthar with regard to the theory. Using a means such as texture and textual elements, experimental ultra-function and transitive structure, interpersonal ultra-function and modal structure, textual ultra-function and formal and informational structure of text, they presented new linguistic points on the chapter.

One aspect Quranic miracle lies in foretelling future. Among the cases of such foretelling,  that of the conquest of Rum over Fars as mentioned in chapter Rum, has been viewed differently with regard to such various aspects as time of revelation, the situation and the place revealed in and the cause for Muslim’s joy. The paper, having sought to survey the positions of difference, has studied different views and presented a reasonable view in the field to overcome the differences. Chapter Rum has been ordered as the eighty fifth of Quranic chapters and thought as one revealed in Mecca. As is supported by historical studies, the length of time between defeat and conquest, the part in war, the date of defeat and the conquest have been known to be respectively: eight years, Fars, seventh of be’sat and in the fifth and sixth years of Hijra. The cause for Muslims’ joy has been viewed as appearance of the truth of Divine revelation and establishing what has been Divinely promised. The paper has relied upon Hafs narration of Asem to support the findings. Finally, the view of its revelation in Medina has been criticized based on lack of acceptable document.

In the fourth verse of the chapter of Tahrim, two bodies of the Prophet's wives were threatened if they were to do anything against the Prophet, God, Gabriel and the righteous among the believers and the angles would protect him. The question of the commentators in the verse runs as: who is the righteous among believers? All Suni commentators have known the phrase as referring to Abubakr and Omar. They have mentioned some traditions from the first and second generation of well-known Muslims for their claim. Again, as the phrase is in plural form, their claim seems to be acceptable apparently, particularly with regard to the relation of Abubakr and Omar to Ayesha and Hafsa. Shiite commentators, however, have not accepted their claim and viewed the righteous among the believers to be Imam Ali (a). The latter group has criticized the former proofs.

Human sins have been known opposed to three kinds of punishment including those by convention, nature and embodiment. The verse 41 of Rum: Corruption doth appear on land and sea because of (the evil) which men's hands have done, that He may make them taste a part of that which they have done, in order that they may return, refers to earthly world impacts of sins. The word corruption is of the same meaning of sin. Sin has been regarded as inclination from justice and, therefore, leads to corruption on land and sea. Furthermore, the disorders of human sinful action in the world remain permanently and its badness will appear in the other world more clearly. Such kind of sin is of a kind of punishment in this world and, at the same time, of another kind in the other. In the Hereafter it is the inner aspect of the very bad action that shows itself.

Today we observe illegal cases of friendship between boys and girls in our society and the happening is gradually becoming common as a norm and value. This phenomenon lies in lack of awareness of the citizens and those in chair with Islamic teachings on social and personal relations and in lack of attention to them. As is understood by the most and clear verses of the Quran such kind of relation is forbidden absolutely: so wed them by permission of their folk, … they being honest, not debauched nor of loose conduct. The Quran has intended essentially to prevent it first and then oppose its roots. The pen, relying on Quranic verses, has introduced 24 agents for, and suggested five ways to oppose it.

In first Sunni commentaries, quoting Israelites has been more common than directly and indirectly referring to New and Old Testaments. Again, when disputing the people of the book, some references have been made and gradually Israelites have been replaced by quoting from the two Testaments in different cases of Shiite commentaries. Vazir-e Maghrebi is the only one commentator that has used the three ways of quoting in his commentary. In comparison to preceding commentators, he has decreased quoting Israelites to the least and, instead, increased direct quoting from the New Testament and Old Testament to argue against opponents and support his own position. The paper, reviewing the background and changing line of the three ways of quoting, has collected and analyzed his biblical statements.

Man and woman naturally differ in some respects and are identical in some others, the former being strong with regard to reasoning power and bodily abilities and the latter to feelings. Different social rules of the two in Islam lie in this consideration. Seyyed Mohammadhosein Tabatabaei and Mohammad Rashidreza have known the why of such difference of social rules in their different social responsibility. The latter has taken the limit of qawwamiyyat to such an extent that includes all husband’s orders and prohibitions while the latter has limited it to his rules on the house and important social affairs and, at the same time, his order and prohibition at house is restricted to sexual enjoyment and keeping legal limits in it as well as keeping her husband’s property. Regarding lack of man’s absolute qawwamiyyat over woman, his orders and prohibitions, one may not believe in such an extent for man’s qawwamyyat to include his orders and prohibitions toward woman. Furthermore, considering the context in which the verse is place, one hardly can know the limit of husband’s qawwamiyyat to go beyond her duties at home.

'Aza'em Quranic chapters have been known to be Sajda, Fussilat, Najm and Alaq. Their important similarity lies in some verses that once hearing them, one is legally obliged to fall prostrate. The paper has sought to find the reason why of necessary prostration in these verses. To do so, collected information has been brought into analyitico-descriptive consideration. As is understood, the prostration intended in the verses of these chapters differs from other cases in appearance and meaning. It is the very real prostration that, regarding the revelation line of pertaining verses, led to the Prophet's ascending, mi'eraj, and show the real and near way of knowing God.