COMMENTARY STUDIES
Year:2017 | Volume:8 | Issue:29 |Papers Count:12

Present study, being performed with a Quran-based approach and semantic method, has examined two verbal usages of dohn in the verse: “ Who would have had thee compromise, that they may compromise, ” during four steps of textual study, synonymous words, opposite usages and balance of grammatical structure, word`s meaning and commentary purpose. As is understood, polytheists have meant by the word the Prophet`s agreement with them and leaving Islam so that he may be counted as a pagan. Polytheists would like trick the Prophet and, showing an artificial friendly face, follow him in disbelief to make it clear for all that he is not a true prophet.

As is understood by the verses dealing with the Prophet`s time of mission at Mecca and historical clear signs, people of the Book lived in Mecca in a continuous interaction with the Prophet and Muslims. An interaction begun with Muslim`s glorifying people of the Book, answering their questions and agreeing with their authority in knowledge of the history of the past. Yet, it has referred to factions of people of the Book and their disagreements in understanding Torah and criticized a group with reproachful words. A critique being gradually increased when the two theist poles split up with one another and, following it, the verses of glorification decreased to such an extent that in the last part of revelation that a place for a quarrel between the Muslim and the people of the Book was made ready, Prophet`s community were ordered to avoid quarreling their theist enemies. One, therefore, may say that interactions between two poles of theism was positive during all time of Prophet`s mission in Mecca and as begun with glorifying believers of the people of the Book and ended with an order to Muslim to discuss them in the best way and emphasize what common with them.

In verse 133 of Ale Emran, a heaven restricted to the pious and, then, in 134, introduces their qualities. Controlling one`s wrath has been regarded as one quality of those though being able to punish the case of wrath, control their wrath. The relation between mentioned qualities and the good at the end of the verse, has led some commentators to comment context of the verse with regard to a structural relation. For them, doing good to others occurs as causing profit for others or keeping them against any harm. The phrase: Those who spend (of that which Allah hath given them) in ease and in adversity, would be counted as a case from the former and the phrase: and are forgiving toward mankind, from the latter. Therefore, common aspect in three phrases are regarded as three level of doing good. It is the reason why for mentioning the phrase: Allah loveth the good, as reward for the three actions.

Among those verses used by opponents of Islam and claimants of women`s rights against Islam is: “ Give not unto the foolish (what is in) your (keeping of their) wealth, which Allah hath given you to maintain” . The verse forbids giving one`s property to the foolish. The case of the foolish, however, has been viewed differently; as is understood by exegetic views of Sahabeh and Tabe`in, some commentators viewed falsely and, on this basis, opponents viewed women as cases of the foolish and reproach Islam. Yet, as is understood by the study, regarding context of the verses, lexical meaning of the word and the cases of using it in verses and traditions, foolish is of a general meaning and include all those of mental failure among men and women.

There seem to be a formal inconsistency among the verses dealing with temporal periods of heavens and earth. On the verse 9-12 of Fussilat, the periods have been mentioned as 8 days; while on other verses, they are known to be 6 days. Some commentators have not paid any attention to the inconsistency and, therefore, have not present any answer. Yet, other commentators have tried to give a solution. The paper has intended to criticize views given by commentators and to solve the problem on the basis of the distinction between the worlds of creation and commandment. On this basis, “ placing therein firm hills” and “ measuring therein its sustenance” established in four days may be considered as a complement for creation not for creation itself, the two other periods of creation of heavens and earth remained unknown by God and viewed differently by commentators, would be related to what come in the verse 11 on heavens and earth.

God, the Exalted, in verses including 54 of Nisa` remembers the Divine bounty bestowed upon the family of Ibrahim (a) mercifully and refers to it as the Book, Al-Hikmah and a mighty kingdom. Fariqain Commentators, not being in agreement in the field, have mentioned various cases for mighty. kingdom as is the case in Sunni traditions; while Shiite traditions are in agreement with regard to meaning of a mighty kingdom. The paper studies Fariqain commentators` views and traditions in the field and, finally regarding all pertaining verses and traditions, concluded that Imamate and, in other words, natural guardianship is what is meant by mighty kingdom in the verse.

The word “ Ummah” may be regarded as one of the most important words used in many cases in the holy Quran. In more cases it has been known to mean “ group” or “ community” and, therefore, most regard it to have such meaning. Yet, when studying deeply, one would lead to the fact that it is used in the holy Quran with other meaning including time, religion, purpose, duration of time, ritual, manner and leader also. The paper, studying various views in this ground, has concluded that there cannot be found a unit base and root in commenting the word. Such being the case, in this study, it is intended to present a Quranic semantic of the word to find its meanings other than a group and an assembly of people.

Self-forgetting has been regarded as one of important problems in anthropology and humanities. In the holy Quran, the phrase “ soul-forgetting” and in other words, alienation that has been dealt with by philosophers and scholars of humanities. According to Quranic teachings, self-forgetting is a mental state that happens in human not in animals. Since it is only human being that is capable to his/her real essence with a kind of knowledge by presence, forget or sell it or become unfamiliar with it. The paper may be regarded as a Quranic applied study intending to study nature of self-forgetting and its pre-conditions in three fields of religious beliefs, ethics and deeds.

One challengeable problem in commenting the Quran is that of “ descending peace” in the verse 40 of Taubah, particularly noun of the pronoun “ him” in: “ Then Allah caused His peace of reassurance to descend upon him” . Fariqain Commentators have viewed on the verse based on some presuppositions and, therefore, failed to give correct and real view on it. Shiite scholars regard the pronoun as referring to the Prophet (s); while Sunni scholars have known it as returning to Abubakr and regard it as a great virtue for him. As is described in the paper, none of the two groups meet the truth in the field; as viewed in paper, the pronoun is a substitution for Abubakr but it may not be counted a virtue for him and God, the Exalted, by descending peace to Abubakr, kept the Prophet`s life; in other words, such a descending may be taken as a ground for keeping the Prophet`s life.

Great religions are known of social applications and effects. Islam has greatly insisted on social relations. On the Quranic teachings, main purpose for prophecy may be regarded as establishing justice in all aspects with overall participation of people; as is understood, on the one hand, the holy Quran drawing general purpose of prophecy puts social aims in a public vision and on the other hand, in various laws, even in those of worshipping, has emphasized on empowering social spirit rather than that of individual interests. The holy Quran has been of wonderful effect on social relations of Muslims of different races and such an attention has been paid to followers of other great religions. Peace, therefore, may be regarded as main message of the book. Peaceful coexistence with all people, regardless of any other consideration, and establishing a safe society may be counted of most important in Quranic teachings. The paper has studied the Quran`s importance given to social relations with regard to commentators` views.

Coherence of the verses 16-19 of Qiyamah with other verses of the chapter has attracted attention of commentators for a long time. Some have viewed it as a parenthetical remark and justified it with regard to speech style and context. Some other have considered coherence of contradiction or coherence for the word “ ejl” in these verses and following verses. Yet, as viewed in paper, none of these views may be agreed with and it is preferred to say that the content and structure of this chapter have been forme on the basis of main word of “ jam`” . The word “ jam`” along with its verbal and nonverbal derivatives has affected the whole of chapter. The former as “ lan najma`” , “ joma`” and “ jom`a” have been described in the verses and meaning of “ jam`” is considered in such words like “ almostaqarr” , “ baserah” , “ eltaffat” and “ alaqa” . Therefore, one may claim that the chapter is illumination of one of God`s Names called “ jame`” .

Islam is a religion based upon reason; its teachings, therefore, have been presented in such reasonable proofs that every pure nature may understand them. One of the proofs has been mentioned as khairon wa abqa “ Better and more lasting” . The reasoning leads man to an important decision when deciding to choose one of the two worlds of earthly or everlasting worlds. This proof is of four elements including meeting contradicted conditions, assessment of the conditions, distinguishing durable good from transient bad and preferring and choosing the former and leaving the latter. It should be stated that the proof has been founded on theological, cosmological and anthropological principles.