COMMENTARY STUDIES
Year:2013 | Volume:4 | Issue:13|Papers Count:6

Allameh Tabatabaei is one of the most well-known Shiite interpreters during the contemporary period. Excellent features of his commentary method have turned Almizan to one of those most referred to. His method in interpreting all the Quranic verses is not the same. There are a lot of verses which are allotted to different aspects of Jewish religion. The interpretation of these verses demands special methods, tools, and knowledge in order to reveal the hidden concepts within them. Allameh Tabatabaei's method in interpreting these verses is not distinct from his general method, except in comparison of Quran and Torah discussions, the comparative commentary method could be observed, too. In this regard, he has also referred to some resources from different religions. The paper is a quantitative and qualitative analysis on Allameh's usage of interpretive methods and the used resources on interpretation of these kinds of verses.

The claim of conflict in the verses of the knowledge of the unseen in Quran is one of those made by Brasher – the Jewish orientalist. He believes that the verses which consider the knowledge of the unseen to be only specific to God are in conflict with those verses referring apparently to the Prophet (p.b.u.h) and some of the divine selected people's awareness of the unseen. Classifying the verses in the field indicates that God's knowledge of the unseen is 'essential and independent' and appropriate to His Wisdom and Providence, He grants the knowledge of the unseen to some of His apostles through revelation so that they could be able to prove God's prophesy and make the description of religion easier. According to God's decree, prophet is the agent to teach his successor and this knowledge is transferred heart by heart to the divine successors along with other methods of Imam's acquiring knowledge such as inspiration and narration with angels, without any claim of independence on having knowledge of the unseen by any of them.

The conflict between rationality and devotion is rooted from an inappropriate comprehension about status of reason in epistemic system of religion and also being unfamiliar with pure and vital educations. Although some of the educations from the Divine Book have devotional prospects and are out of the reach of conventional reason, pondering in verses indicates that this does not mean digressing from reason and devotion. Epistemic geometry of Hujurat Surah which involves religious lifestyle and etiquette is a multi-dimensional pyramid, from which one dimension takes a look at the behavior of God's servants, another dimension takes a look at the followers' behavior with Gods' Prophet (p.b.u.h) and the other dimension looks upon the behavior of faithful people with each other. The thing that is glowing on the peak of this pyramid is rationality of its propositions and leading the audience toward devotion. Reflecting on simple substances, contents and style of the Surah along with style of speech, the present article shows that how these verses, on the one hand, have rational propositions and on the other hand, how they provide the ground for human reason to achieve the truth, assistance, and then, to develop them. Arguing sentences, tangible metaphor, credit provisions, change of addresses, and conceptual boundaries are the methods of providing this ground.

Being the last Divinely revealed book, the Holly Quran undertakes the mission for guiding human generations and its main audience, i.e. the Ahl ul-Bayt (p.b.u.t), are its interpreters. Interpretation of the innocents (p.b.u.t.) is specific to themselves and this is due to the width and depth of the meanings and also the relationship and connection of this family's educations with revelation so that others are not able to grasp this kind of recognition and interpretation and they fail to touch upon this area. Recognition and interpretation that is specific to the Ahl ul-Bayt (p.b.u.t) include: main purpose recognition of the verses, unmistakable and punctilious understanding interior concepts of the holy Quran, accurate interpretation of ambiguous verses, expressing the inward examples for verses and foreknowledge affairs which are specific to the innocents while other interpreters–according to their academic levels– have achieved a degree of interpretation and they enjoy Ahl ul-Bayt's interpretive statements. Relying on the interpretive narrations from Ahlul Bayt (p.b.u.t) and providing some examples of these narrations, this study aims at proving the fact that recognition of Quran and its mere interpretation is specific to Ahl ul-Bayt (p.b.u.t).

There is not an explicit verse about the last Imam, his holiness the Imam Mahdi and Mahdaviat. But according to the abundant narrations which are in hand in farighain resources as interpretation and application, one could consider Mahdaviat and Monjigeraei as one of the epistemic manifestations of Quran which has been descended for human guidance and salvation. The 4th to 8th verses of Asra' surah are among the verses which deal with the advent of his holiness the Imam Mahdi, in an interpretive way and draw this concept out from the time of the children of Israel and Jewish religion to the similar events in Islam. These verses point out to ups and downs of the children of Israel's history and their ascending and descending ethics as well as their corruption and punishment. These verses, along with the narrations which consider the trail of the last prophet's nation similar to the tradition in the children of Israel time, bring about more awareness and care against seditions before the advent of Imam Mahdi and also lead to loyalty, more intellectual preparation and expectation to the promised age of the savior and the emergence of the reformer and the government of his holiness.

Some verses of the holy Quran are about religious laws of Islam. Therefore, Quran is the first and foremost reference and extraction resource of jurisprudential commandments among fariqain jurisprudents. As is understood by well-known scholars of Quranic studies, the verses of feqhi laws, ayat ul-ahkam, include 500 verses. The present paper is an attempt to investigate those verses from which innocent Imams (p.b.u.t.) have had jurisprudential inferences, though they have not been commonly considered as ayat ul-ahkam. The findings of the paper indicated that based on the vast implication of the Quranic verses and also Imams' affidavits to the verses which in appearance and first implication have not connection with jurisprudential problems and commandments, the domain of ayat ul-ahkam could be considered wider than what has been accepted up to now. Also, these kinds of Imams' affidavits and their delicate inferences from some verses of the Quran are due to their specific divine insight under the auspices of Imamate.