COMMENTARY STUDIES
Year:2013 | Volume:3 | Issue:12|Papers Count:6

Waiting for a savior and a better future has been known as a true and respectable idea of revealed religions. However, little considerable study has been performed on the real meaning of waiting as a Divine promise in the prophets and their followers' minds and lives. On the studies in the field, the problem of waiting as a continuous reality in the history of prophecy may be searched in the verse 81 of Aale Emran. As is understood by the verse, waiting as a religious teaching should be known an agent for spiritual growth of people to be ready in accepting better states and situations of the future. It is the fact that can be considered as one of the main causes for Divinely secret state of savior’s appearance.

The verse 59 in chapter Nisaa is one of the cases of opposition among scholars and commentators of fariqain. The main cause of opposition lies in the place of those of authority as it is placed in the same order as Allah and rasul, messenger. Relying on the place of those of authority and the necessity for their being obeyed by believers, Shiite commentators have known them to be pure Imams; while Sunni scholars are of very different views in the field and consider them to be rulers, commanders of war, religious scholars and jurisprudents, Khulafa-e Rashideen and those of hall and aqd. Sunni scholars do not know purity as a condition for those of authority. By such a view Sunni scholars have put themselves opposed to many critiques by Shiites.

The verses 150 of A’araf and 92-93 of Ta Ha have described Moses’ rough meeting with Haroun after Israel sons’ turning to calf worshipping. The verses have contained one of the most challengeable problems in the holy Quran. Many analyses have been presented on the meeting, yet it seems that the meeting has been made for awakening Israel sons. As is understood the main aim of the meeting has been directed to Israel sons rather than Haroun. Such a position in explaining the reality of the meeting, in addition to taking all aspects of the meeting including the personality of Moses and Haroun, the former awareness before his coming back to Israel sons, personality of Samiri, the reflections of  Israel sons when facing Moses, would answer the questions in the field and be in full agreement with external meaning of the verses and purity of the prophets.

By taqiyah is lexically meant to preserve and technically, to hide truth or to express something contrary to it for the sake of what is more important than expressing the truth. Taqiyah has been commonly used during human life as an agent for self-protection against enemies and opponents in the lack of force and power. This manner of meeting has been accepted by human reason as well as by Islamic teachings as is seen in the verses 28 of Ale Imran and 106 of Nahl. Thought taqiyah has been considered by some to be restricted to Shiites, it is a manner of life taken by all and confirmed by absolute reason before being religious.

The third verse in the chapter of Maidah has been interpreted differently by fariqain. As is understood by commentaries, it is clear that commentators have used different methods to find the purpose of the verse and they have not followed a particular model. Relying on their own principles and tendencies, they have taken a special way. This paper has studied the methods of commentators under the verse in an analytico-descriptive method with reference to Shiites' commentaries of At-Tebyan, Rawz ul-Janan, Al-Burhan and Al-Mizan and Sunnis’ of Jami’ ul-Bayan, Mafatih ul-Ghaib, Ruh ul-Ma’ani and Al-Monir. As is explained in the paper, considering the richness, depth and comprehensiveness of matters, Al-Mizan is considerably distinct.

The appearance of some verses revealed on prophets disagrees with their purity. As is clearly known, some terms like Divine forgiveness and absolution, sin, repentance have been proposed with regard to the prophet Ibrahim. In this way, there can be found some cases of doubt on him of which may be counted his father’s polytheism and Ibrahim’s prayer for him, Ibrahim’s telling a lie, his request for forgiving his sins, his doubt on the passings’ becoming alive  and his polytheism. In this paper, the verses in the field have been studied and the doubts have been resolved.