COMMENTARY STUDIES
Year:2018 | Volume:8 | Issue:32 |Papers Count:13

The use of patience as a common attribute between God and human in the Holy Qur'an and the avoidance of attributing the control of wrath to the Almighty God denote a difference of meaning between the two word and the phrase, especially in the case of God; such a difference can be taken as a reason for studying the semantic differences between the two in the Qur'an and, in particular, in relation to The Almighty. The word and phrase patience and control of wrath in a general sense denote a deterrence and self-control in the one qualified with, but patience has been used in man and God is both, while and control of wrath has been regarded as a specific human state. The most important sources that can help us to more accurately understand the meaning of these two words and their differences are interpretative study and the use of interpretive sources, these sources indicate that neither the word patience and nor the phrase control wrath may be realized in Divine Essence.

In the verse 31 of al-Baqara, the event of teaching the Names to Adam has been mentioned; commentators have presented different opinions under the verse during centuries which require an analysis. This study, with the historical study of interpretative perspectives from the first century until the fifteenth, seeks to identify and evaluate the thoughts of the commentators under the verse, and to show that the interpretation of the Sahabeh and Tabe`in have often been accompanied by a kind of simplicity and it has been common in commentaries during the second and third centuries. It was in the fourth century when Tabari used a critical and accurate method for interpreting the verse and opened a new way for commentators after him to find new dimensions of understanding the verse more or less. The culmination of this accuracy may be seen in the 14th and 15th centuries, with the views more precise and consistent with the meaning of the verses and more closely related to the interpretation of Ahl ul-Bayt (as).

There are various interpretations of the Fariqain commentators on the verse: And the first to lead the way. This paper seeks to prove that the above verse on Imamate and Guardianship may be known as denoting the exclusive virtue of Ahl ul-Bayt (A). To prove the claim, after presenting the terminology of the main words of the verse, it is first referred to those traditions introducing Ali Ibn Abi Talib as the first pioneer in Islam and faith. Then, based on some of the verbal contexts and evidences of the verse, such as and in And the first to lead the way, of in of the Muha'jirin, and in and the Ansar, short vowel termination in Arabic pharase al-Ansar and explanation of the reason of mentioning Allah is well pleased with them and they are well pleased with Him before and He hath made ready for them Gardens underneath which rivers flow the claim of the paper has been proved.

Some have viewed the Quranic judgment of women`s rebellion, nushuz, as being harshness. However, as has been made clear, on the basis of the definition given in the political sciences of harshness and of following points, there may not be found any relation between the Quranic judgment and harshness. The judgment: has been wisely put forth as opposing uncontrolled harshness and keeping family, is a case of enjoining right conduct and forbidding indecency and not limited to women. In addition, the cases of this judgment are very limited. As is clear in fiqh, it is permitted for women to limit their cases of rebellion when sanctioning marriage; women`s rebellion is limited to sexual lawful enjoyment. Corporeal punishment would be established after two stages of advice and bed separation and, as viewed by all Muslim scholars, the punishment must be free from any physical damage on her body; it should be like beating with toothbrush handle. Man`s excessing legal limits would lead to criminal punishment; in some cases it is recommended to man to leave beating. Having applied three methods, if the woman insists on her rebellion, man may not punish her beyond laws and he may complain her in judicial offices.

Hope has always been a considerable topic in ethics and religions. In the teachings of the Qur'an and traditions, various aspects of this issue have been studied with such terms as, raja, amal, tamanni, and tama`. Hope, with the meaning of having a positive expectation for attaining the goal, has at least four main components: goals, belief in causes and reasons, trust in God and effort. The most important findings of this paper lie in the fact that in the Quranic verses, the goal is to achieve Divine revelation, the position of Divine caliphate, the knowledge of the soul, love for God, reformation, education and ability to do good deeds. Those suffering from lack of meaning in their life and are not satisfied, with material, only believing in the Origin of the being and the hoping His unlimited mercy and meet, would make his/her heart bright and peaceful and never would feel loneliness in life.

The Holy Qur'an has described the Fall of Adam (a) in various surahs. The Holy Quran in Surah al-Baqara, contrary to other surahs, refers to two cases of Adam's Fall. This duality has caused commentators analyze the two in accordance with their method and view. Harral of Sufi and Maliki commentators has viewed the second fall after Adam repentance as a symbol of his gradual degradation from the Divine proximity previously enjoyed. While, Allameh Tabataba`i, has viewed it as a part of the divine destiny for Adam`s spiritual and transcendent development to a degree higher than previous heaven so that after repentance of Adam (A) and repetition of his fall, that quality and manner of life, accompanied by some hostility to others, was changed to Divine guidance for the Prophet (A) and his generation. The paper, analyzing Allameh Tabataba`I and Hrrali`s view and concluding the views of famous commentators of Fariqain, has presented a correct analysis and showed the superiority of Allameh`s view.

The issue of the eternity of some of disbelievers in hellfire is a matter that has always been of interest to scholars, especially in contemporary times. Commentators and scholars in different theological sects have provided religious and nonreligious answers to this question. Allameh Tabatabai, according to the famous theory, has viewed hellfire to be eternal for some unbelievers. In proving this theory, he has used philosophical proofs and Qur'anic evidences and believes that with institutionalization of ugliness and immorality in human soul, he gradually penetrates into human life and becomes entangled with his soul, such a human being with the same ugly self, a self-made person enters the hereafter and remain there in eternal torment. In the view of Allamah, the eternity of fire for some unbelievers is based on the verses of the Qur'an and true traditions in such a way that one may not dispute them. Some contemporary commentators, criticizing this view, argue that the theory of evil in hellfire is incompatible with the Qur'anic principle of equality of punishment and deed, and Allame, influenced by his theological and philosophical assumptions, has imposed such a view on the Quranic verses. The paper, rejecting this criticism, has defended Allamah's view.

One fundamental and challengeable problem on the hereafter lies in the quality of the relation of rewards and Divine punishment in it. There are three different perspectives on the Divine punishment and rewards among commentators. In this paper, in order to present a correct answer and clarify the quality of views, at first, a reference has been made to the subject's background, especially in the commentaries. Then, two groups of the verses denoting the rewards and punishments of actions, one knowing the relations as being real and the other knowing them as being conventional, have been studied and commented in brief. Then, the view of their being real, its arguments, and the opponents` proofs against it have been brought into consideration and studied. Finally the view of those of caution has been presented and supported with sufficient reasons and documentation; moreover, a mechanism has been proposed to solve the apparent incompatibility of verses also.

One of the bases of Allamah Tabatabai in the interpretation of al-Mizan is the teaching of narrative interpretations. Allameh for Ahlulbit (AS) has two dignity regarding the interpretation of the Qur'an. The dignity of the details of the rules and the details of the shari'a and dignity of the method of understanding and interpretation during the narrations which are somehow related to the interpretation of the Quran. The ability of interpretive narratives to provide an appropriate method for interpreting the Qur'an, teaching the Quran's interpretative method, offering the Quranic narrations, and paying attention to the Qur'ā n's allegories, referring firmly to the Qur'an, focusing on the revelation of the verses in the interpretation of some verses, the semantic development of verses, Different interpretations of the verses, considering the context and the separation of the meaning, the significance of the independent Quranic upsurges, the validity of the Qur'an's revelation of "Qur'anic and Qur'anic, or Qur'an and Jerry, and adaptation, are among the principles that, with a pedagogical look, to interpretative narratives, as Interpretative principles are used in al-Mizan.

The Qur'anic language is the language of an education-based teaching with a practical training consideration. The goal of the Qur'an lies in a comprehensive cultural education and evolution. Education has dimensions, principles and consequences. As regarded in the Qur'anic education, it is not enough for man and society to flourish and develop, challenges, dangers, obstacles in the way and other agents and grounds have been considered also. Because education is based upon all of these elements and religious scholars must try to extract them from the Quranic verses. In this paper, it has been tried to study the most fundamental factors of education in the five surahs descended at first. The relationship between man and God, piety, personal and social reforms, preaching, noticing and remembering, the relationship between absolute poverty and absolute richness, prediction of threats and solutions for it, special attention to the leader at various stages may be counted among those notable factors considered by the surahs.

The use of patience as a common attribute between God and human in the Holy Qur'an and the avoidance of attributing the control of wrath to the Almighty God denote a difference of meaning between the two word and the phrase, especially in the case of God; such a difference can be taken as a reason for studying the semantic differences between the two in the Qur'an and, in particular, in relation to The Almighty. The word and phrase patience and control of wrath in a general sense denote a deterrence and self-control in the one qualified with, but patience has been used in man and God is both, while and control of wrath has been regarded as a specific human state. The most important sources that can help us to more accurately understand the meaning of these two words and their differences are interpretative study and the use of interpretive sources, these sources indicate that neither the word patience and nor the phrase control wrath may be realized in Divine Essence.

The best reason for the existence of inner aspect, batn, for the Quranic verses would be a Qur'anic one. Based on this, some of the Qur'anic scholars have used some of the Qur'anic verses for the purpose. Although there may not be found any Quranic sentence denoting inner aspect for the Quran directly and explicitly, the verse: We have neglected nothing in the Book, 38 of An’ am, and some other verses with regard to some grounds lead us to the fact that the Quranic teachings is not limited to those understood from the appearance directly. In this paper, having mentioned the views of some of Sunni and Shiite commentators, especially of Allameh Tabatabai, Javadi Amoli, and Mesbah Yazdi, it has been concluded that: the implication of the verse mentioned on the claim is unavoidable. Regardless of such a consideration, the overall meaning taken from the verse would be damaged, and the correctness of its apparent signification would become problematic and, such being the case, it should be justified.