STUDIES OF QURANIC SCIENCES
Year:2023 | Volume:5 | Issue:2 (پیاپی 16)|Papers Count:6

The books about the interpretation of different sects with different principles are like a mirror that reflects the beliefs and convictions of that sect and differentiates it from the interpretations of other sects. Mu'tazila have interpreted the Qur'an based on their religious principles and scientific beliefs and with a different perspective from other sects. This article, with the analytical-descriptive method, and with the aim of expressing the influence of the commentator's sect on the interpretation of the Qur'an in the Mu'tazila interpretations, first under the title of general principles, has examined the basics of the Mu'tazila’s beliefs and then by examining the Mu'tazila's views about the important debates of Qur’anic sciences, including the authority of the appearances of the Qur'an, Nasikh and Mansukh (abrogation), interpretation and exegesis, etc. and in each case, in order to make the topics tangible and understandable, it has mentioned examples of Tafsir Kashaf (Kashaf Interpretation), which is a perfect example of a Mu'tazila interpretation. The obvious difference between this article and other studies is paying attention to the two religious and scientific categories of the problem, which deals with the preconceptions and religious beliefs of the commentator and also, the special opinions about the Qur’an and Qur’anic sciences, each of which is in some way the basis of interpretation and has influenced the expression of the meaning of the verses from the point of view of the commentator, and finally attributes the interpretation to a certain school of thought.

Examining the principles and rules of interpretation and the methodology of interpreters' interpretations is one of the approaches that has attracted the attention of Qur’an scholars. However, the methodology of the first interpreters of the Holy Qur’an has been less considered by Qur’an scholars. Since the narratives of the first interpreters of the Holy Qur’an are the foundation of the narrative interpretations of the Holy Qur’an, accuracy in the methodology of their narratives is a necessary. Tafsir Ibn Kathir Dameshghi is one of the great interpretations of the Sunnis which contains many narratives of the companions of the Holy Prophet. According to a rough study on Ibn Mas'ud's name in this interpretation, his name is repeated nearly 1600 times, and almost half of this repetition is dedicated to his interpretation narratives. Analyzing the interpretation narratives of this great companion of the Holy Prophet, as the founder of the Kufa school of interpretation, in the interpretation of Ibn Kathir, can show method and approach of Ibn Mas'ud in interpretation. Considering and analyzing Ibn Mas'ud's narratives in a descriptive-analytical method shows that the method of this interpreter is a comprehensive interpretation method that includes many aspects of the methods. He is like a lexical interpreter with a literary approach, a famous jurist with a jurisprudential approach, a historian familiar with history and its events, a scholar familiar with Quranic sciences as the later type of scientific method of interpreting the Holy Qur’an, a rationalist interpreter with a rational approach, and finally as an interpreter from the Ahl al-Bayt school, familiar with the general spirit of the verses of the Holy Qur'an, deals with the interpretation of the verses of the Qur'an in the shadow of other verses and interpretation narratives received from the Holy Prophet

Wazn (the “weighting” of the roots or a pattern or cycle of rhythm in Arabian music) of "Af’al" is one of the most widely used Awzān in the Holy Qur'an, which needs to be revised in interpretation and translation. Most of the interpreters and translators of the Qur'an have interpreted and translated this wazn throughout the Holy Qur'an as Tafzil (excellence). However, according to the context of most of the verses in which this wazn is used, it is clear that its use in most of the verses is for ta’een and hasr, not to praise,This means that, contrary to popular belief, the wazn of "Af’al" and "Fu’la" does not always mean "Tafzil" so that the suffix tar and tarin (er and est in English grammar)" is used in Persian translation, but sometimes "Af’al" and " Fu’la" are used to express "ta’een" and “hasr”, because Af’al and Fu’la mean “af’al tafzil” when two things or two people are compared while sometimes there is no comparison. The use of this type of wazn of ‘af’al” is obligatory and definite, which has been used many times in the Holy Qur’an and in this article, using a descriptive-analytical method, examples of this type of use in the Qur'an have been analyzed with regard to its high impact in the interpretation and translation of the verses

The doubt about distorting the Qur'an, which has unfortunately been raised by some ignorant friends and informed enemies, is considered one of the most current challenges in the field of Qur'anic studies today. Many books and studies have been written in this regard in the last one or two centuries, which shows the efforts of Shia scholars to defend the Qur'an. Shahid Morteza Motahari, one of the contemporary Qur’an scholars, has taken a deep look at the Qur’an and divine verses in his writings and he has used all his efforts in explaining the concepts and teachings of the Qur’an, and with solid arguments, he considers the Holy Qur’an without any doubt of distortion. Although he does not have an independent authorship in this field, he has explained the problem of Qur’an distortion in his various works. This study with a descriptive-analytical method tries to answer the question, what is the view of Shahid Motahari about distortion of the Qur’an? The findings of the research suggest that in his various books, Shahid Motahari rejects the doubt of distorting the Qur'an by referring to various arguments such as verses of the Qur'an, intellectual argument, historical argument, miracles, frequency of the Qur'an, comprehensiveness and immortality of the Qur'an and finality of prophethood

One of the most used syntactic roles in the Qur'an is the cognate object. The complexities in the use of the cognate object in the Arabic language, especially the Qur'an, have caused a precise understanding of it by Persian interpreters and translators. For example, what exactly the emphatic cognate object signifies and how it should be translated is still not as well dealt with as it should be. In addition, the cognate infinitive at first sight is imagined as the emphatic cognate object. Through examining the context, we can come to the conclusion that such an idea is wrong and that such infinitives are cognate objects. This research has emphasized the importance of mastering the principles of literary interpretation of the Holy Qur’an in order to provide a correct translation, through a descriptive-analytical method and by addressing the conceptual discussion of the cognate object and showing the errors that have occurred in some translations of the Holy Qur’an related to the topics about the cognate object.

The network connection of the surahs of the Qur'an is all about the structural and content relationship between the surahs. In this style of studies, it deals with finding types of connections between non-adjacent but similar surahs, which are known as "the same group". Although one surah may be in the same group with different surahs in various ways, this itself not only does not pose a challenge to the process of these studies, but can also indicate the high potential of the Qur'an in meaning. This study examines the connections of Surah Fath with Surah Nuh, Qadr, and Kawthar, all of which begin with the expression "Ina (meaning indeed)", using a descriptive-analytical method. The findings of the study suggest that there are different types of structural and content connections between these surahs, including good beginning, saj’e, common tone and rhythm, common themes and purpose and they have similar verses in terms of form and content, which strengthens their network connection. Some of the findings of this study are providing the context for better understanding of these surahs of the same group, the better recognition and explanation of the textual structure of the Qur'an, providing the context for expanding the methods of interpreting the Qur'an to the Qur'an and finding similarities in the verses