COMMENTARY STUDIES
Year:2019 | Volume:10 | Issue:37 |Papers Count:12

Maintaining Islam and Islamic values depends on the existence of powerful Islamic sovereignty. Islamic sovereignty should be protected so that the five interests of the Islamic society i. e. intellect, religion, life, property and honor are not jeopardized. Verse nine of chapter Hujarat is one of the verses of the Qur'ā n which refers to the necessity of peace in the Islamic society and the maintenance of security and Islamic sovereignty. Studying the concept of Baghy in this verse, this paper seeks to address this question: Revolt against what kind of ruler, what kind of revolt, and under what conditions is considered as Baghy? Reflecting on the traditions of the infallible Imams and the verses of the Holy Qur'an, especially the mentioned verse that is the most important origin of this concept, the results of the paper show that "Baghy" does not exclusively mean revolt against an infallible Imam, but includes revolt against a just ruler and Imam as well. Revolt against a tyrant is not a right and accepted kind of Baghy, since it is not basically considered Baghy at all. Moreover, an action is considered as Baghy in which the doer is a Muslim not a non-Muslim. Baghy is done in group, not individually; it is armed and violent, not peaceful, and the intention of rebels for revolt against the infallible or just Imam is proved.

One of the levels of the infallibility of the prophets is the infallibility of being enchanted in the soul and mind by the others. The surface meaning of some verses of the Holy Quran implies the enchantment of divine prophets, such as verse 66 of chapter Taha: «قال بل القوا فإذا حبالهم و عصیهم یخیل إلیه من سحرهم انها تسعی». The surface meaning of this verse may make one interpret it as indicating that Moses (pbuh) became enchanted in mind by the magicians. If this implication is true, it would be an evidence of the non-infallibility of the prophets in this area, and this has invalid prerequisites that are in conflict with the theological beliefs of Shi'ism. Hence, the present paper carefully studies this verse in terms of theological and rational interpretation and implication, and verifies that although the verse implies the effect of the magic of magicians in the eyes and mind of Moses (pbuh), it whatsoever does not imply his being enchanted by them and their seizing control of his wisdom and soul. Moreover, from the rational point of view, it is necessary for the prophets to be infallible and safe from being enchanted in soul, intellect and beliefs.

In the scientific and cultural literature, the term "education" includes all the aspects and components of a process that provides the ground for the conscious and voluntary transformation of mankind. Based on the Islamic viewpoint, this concept includes all actions and measures, including correction, purification, teaching and admonition, which must be carefully and coherently organized in a single, unified goal that is the formation and sublimation of a solid monotheistic character. In response to the question of the nature of human’ s movement in this educational process, the present study has considered the Holy Qur'an as the greatest source of guidance and education for human beings. By analyzing and interpreting the verses related to reasoning and thinking, and studying the element of thinking in the components of insight, the tendency and action in the Qur'anic educational verses, it has been proved that, based on the Quranic teachings, the axis of education is thinking, and there is no way but strengthening man’ s thinking ability for the beginning, prevalence and institutionalization of education and guidance of humans for perfection and salvation.

The issue of women’ s nushooz (violation of marital duties) is one of the issues raised in verse 34 of chapter Nisa. This paper emphasizes this verse by explaining the interpretations of lady Amin Esfahani and Ayatollah Javadi Amoli about the semantics and ordinance of "nushooz", and aims to compare the views of the two commentators of two opposite genders in the meaning and ordinance of nushooz. Research findings suggest that the two abovementioned interpreters disagree on the meaning and ordinance of nushooz. Lady Esfahani regards "nushooz" as disobeying one’ s husband arrogantly, and believes that the ordinance of the verse is guidance, but Ayatollah Javadi Amoli believes that wife’ s violation of marital duties, without "arrogance” , is considered as “ nushooz” , and wife is called “ nasheze” in the case of violation of marital duties about intercourse. He believes that in case of the probability of nushooz, the three phases of preaching, separation and beating for the purpose of enjoining the good and forbidding the evil are the duties of man, and while stipulating the successive order of these triple phases in the case of the probability of nushooz, beating should be used only in case of actual nushooz not in case of its probability. But from my choosing perspective, the meaning of "nushooz" in this verse means "sexual intercourse of woman with another man"; not the lack of obedience to husband. In discussing the ordinance of the verse, while explaining the necessity of choice, the viewpoint of the two commentators are summed up.

Two verses of the Holy Qur'an imply the hastening of the Prophet Muhammad (pbuh) at the time of revelation. There is also another verse that completes the implication of those two verses. The present paper mainly deals with the question of the nature and reason for hastening and the implications of the expressions indicating it in the verses on hastening. The answer is obtained from the connected and disconnected theological indications, especially the purpose of the Surah. The research method in this paper is descriptive– analytical; various commentaries are reviewed, and indications such as Arabic literature, context indication, occasion of revelation and the purpose of the surah are studied to prove the claims. Writers claim that according to the Qur'anic expressions, firstly Prophet Muhammad (pbuh) was not condemnably hasty in the process of revelation, and secondly, prohibition of hastening was not because of forgetfulness, or lack of knowledge of words and expressions or the intensity of love which most commentators have emphasized. Rather, the expression of hastening has been based on the purpose of the surah, and comparing Prophet Muhammad (PBUH) with prophets such as Adam and Moses (peace be upon them).

In several verses, the Holy Qur'an refers to astronomy and the heavenly bodies, and raises some issues such as the relations and interactions of the heavenly bodies and their surrounding environment. Among these verses are verse 40 of Surah al-Yasin and verse 33 of Surah al-Anbiyah which express the positional and motional characteristics of the Sun and the Moon by choosing specific and purposeful vocabulary. Using the descriptive-analytic method and emphasizing the theory of volume of space, the present paper attempts to explain the position that the above-mentioned verses conceptualize. Considering the fact that these verses have raised a scientific question, their examination with this approach seems to be necessary. Based on the research results, the above verses conceptualize the theory of the volume of space through using the letter "فی", the fixed surface with protuberances through the term "فلک", and the movement of the moon and the sun in the space through the word "یسبحون". Emphasizing the theory of volume of space, this paper presents only a possible interpretation of the above verses.

In the Holy Qur'an, there are some verses that, in addition to presenting conceptual analyses with logical implications, express the constraints and limitations for evil and destructive influences in creatures, phenomena, and events. From the point of view of Allameh Tabatabai, man’ s being social for taking advantage of the others, being influenced by Satan's seductions, and pursuing one’ s sensual desires on the one hand, and the striking scientific advances in capturing the earthly and heavenly creatures on the other hand have given man extraordinary power for the destruction of mankind, the divine religion of God, the divine creatures and the events promised in the Qur'an. Allamah Tabatabai's interpretation of these verses shows that no matter how increasingly more intelligent, penetrating and powerful man becomes intellectually, sensually, and physically, his negative influences and evil domination will not be infinite and unlimited; rather, both in proof and affirmation, he is a function of the traditions and laws current in the best divine order, which he himself is a part of, and in case of violating some of the current laws and traditions, one should await the adverse consequences of some other traditions. This paper seeks to explain the limits of the evil influences using Allamah Tabatabai's interpretive analysis in al-Mizan.

The present research is carried out with the aim of reviewing and analyzing the interpretative viewpoint of Ahmad Sobhi Mansour in the field of Quran studies. Accordingly, his misinterpretation of the concept of Olo al-Amr (those in authority) is emphasized. In his method of interpreting the Qur'an, Sobhi Mansour has taken a deficient view based on which he has tried to consolidate the foundations of the idea of Quranic-sufficiency. The lack of a comprehensive view of the Qur'an in the method of using the verses and the results unrelated to the content of Quranic verses are among the features of Ahmad Sobhi Mansour's method. He argues that Olo al-Amr are those who are more obedient to God than others, and can be obeyed as long as obeying them does not lead to disobeying Allah. This viewpoint may not appear to be very inaccurate at first glance, but it is incompatible with other verses in the Holy Qur'an.

The issue of the unity and difference of humans is rooted in the history of man’ s social life, and this is the basis for the emergence of divine prophets and the revelation of the heavenly books. With a brief overview of this issue, Verse 213 of chapter Bagherah explains the evolution of human thought in different stages. There are many ambiguities about the nature of the basis of unity, the causes of difference, the time of the expiration of the subject of the verse and the narration of the verse about the continuous tradition of the Most High God among the nations. Therefore, the verse has been the subject of dispute among scholars and commentators. Using the comparative – analytical method, this paper focuses on the presentation, examination, and critique of the various views of the Shite and Sunni commentators about the above ambiguities. The three views of unity on blasphemy, unity on monotheism and unity on rational principles and natural guidance with different approximations are the result of investigations concerning unity in the verse. The author confirms the third perspective with the approximation of "the unity of humans on the lack of religious guidance" at a particular time point, and argues that with the help of the principle of Jary and Tatbiq (applicability and comparing), the probability of disinterestedness from time is also significant in the interpretation of the verse.

One of the new methods in the interpretation of the holy Qur'an is structural interpretation that has recently been given special attention. The method of structural interpretation is based on the theory of purposefulness of the Quran's Surahs. In order to provide a structural interpretation of a Surah, two steps should be taken; first, according to the scientific rules, it is necessary to discover the structure and purpose of the Surah in an argumentative way, and then the content of the surah should be classified; in the second stage, considering the quality of the relation of the verses in the structure of Surah and the interpretive meaning of the verses, the context of the structural interpretation Surahs should be continuously presented. In this paper, firstly, the features of structural interpretation and then the rules for the discovery of structure and purpose of the Qur'anic Surahs are explained, and at the end, using structural method, Surah Al-Bayyina is interpreted according to the above two steps, so that the advantages and functions of the structural interpretation method and the content orientation of the Surah Al-Bayyina are made clear.

The Holy Qur'an is a comprehensive and eternal book that has presented its educational programs in the form of verses and various methods tailored to the needs, desires and characteristics of man. Adopting different methods from the Holy Quran to cultivate virtues and avoid vices and providing proper educational solutions is of one the necessities for the Islamic society. One of these methods is warning and glad tiding (Inzar and Besharat) in which by warning and causing fear about the consequences of bad deeds, and giving glad tidings and encouragement by reminding the favorable outcomes of good deeds, the motivation required for avoiding illegal (Haram) and disapproved (Makruh) actions and doing obligatory and recommended (Mostahab) deeds is created. The study of the relationship between the Qur'anic glad tidings of Heaven and the anthropological aspects of behavior are the subject of this research. The research results show that the All Wise God has presented such glad tidings with regard to the inter-individual and intra-individual grounds and factors that affect behavioral motivations in man, so that human beings benefit from the glad tidings to obtain a suitable educational model and pass the stages of development and happiness.

Citation analysis is one of the important methods used in evaluating the performance and success of research. The purpose of the present research is to apply this method in reviewing the published articles in the Interpretative Studies Quarterly Journal. To this end, 28 issues of the journal containing 248 published articles in the years 91-97 were reviewed. All of these articles are of review papers and 444 people have contributed to writing them. The number the professors of Islamic knowledge and students of teaching Islamic knowledge in writing the articles is 186 people with the participation rate of 42%. There are 9799 citations in total; the average citations for each issue and for each article is 349. 78 and 39. 74 respectively, and more than 96% of citations are allocated to books. More than 76% of citations are from Arabic sources. After the Holy Qur'an, the book which counted as the most reliable source to refer to is the commentary of Al-Mizan with 222 citations. The most cited journal, author and translator are as follow respectively: The Journal of Interpretive Studies with 21 citations, Fazl ibn Hasan Tabarzi with 241 citations and Seyyed Mohammad Baqir Musavi-Hamadani with 37 translations. The self-citation rate includes 48 cases with the frequency of 11 cases considered as the most frequent self-citation in 1396. In this quarterly, the authors mostly tend to focus on pair work. In the present study, in addition to the above-mentioned points, efforts have been made to scrutinize the extent of participation based on gender, type of academic degree, and the extent to which authors and researchers participate.