STUDIES OF QURANIC SCIENCES
Year:2020 | Volume:1 | Issue:2 (2)|Papers Count:7

The scientific authority of the Qur'an is a novel concept and there is no clear consensus about its definition. However, the scientific authority of the Qur'an started to exist from the demise of the last prophet (prophet Mohammad), in the sense that it was the first book which attracted the thought of Muslims, and Muslims were looking forward to its training and in this regard various sciences were found which led to the formation of great Islamic civilization. In the history of Muslim scientific life, scientists believed that the details of all the sciences could be extracted from the Qur'an. In contrast, some scholars believed that the Qur'an is a guidebook and that sciences cannot be extracted from the Qur'an. The works of Professor Motahari it can be shown that the Qur'an has the authority to determine the principles, foundations, and purposes of the sciences, gives a clear answer to questions that empirical science is unable to answer, there are some secrets in the Qur'an about nature that can be understood with the advancement of sciences and in the humanities it has raised many issues in general that can be deduced from the method of Ijtihad. According to him, there is no social, historical, ethical, jurisprudential, philosophical material in the Qur'an in the usual language and in the form of common terms; but many of the issues in those sciences are completely deducible and also expresses the principles of education and ethics and social and family systems and only the interpretation and possibly matching the major and minor issues are done by the tradition or ijtihad. The present study aims to explain and analyze the authority of Qur'an and its scope through a documentary method and also describes and analyzes Motahari's views on the scientific authority of the Qur'an.

The Holy Qur'an contains important teachings about resistance and its management, because Islam, as the last revelation religion, has had the most challenges with its enemies, and has treated them with particular logic we call today's resistance. It is clear that with regard to the universality and immortality of the Qur'an, resistance in this revelation resource must be managed in a global way and should not be tribal, , racial, familial, and at a regional level. Management means carrying out a project to its pre-determined goals in a way that does not harm the project process and flows to a better and more advanced level. The same needs should be met about resistance management. Many commentators have commented on resistance, but no comprehensive research on resistance management has been conducted. This paper aims at explaining the management of resistance from the Qur'an's point of view, with a descriptive-analytical and library method and it has been clear that the minds often go to war issues as soon as they hear the word resistance and the management of resistance, and this kind of understanding is flawed. Because, according to Qur'anic teachings, resistance has a general meaning and thus its management will also be general, and Muslims must carry out multipurpose operations that will, in addition to preparing them for war, help to increase industrial growth and promote their citizenship customs and worldly religion. At the same time, they must know their enemies and treat them with power and dignity to intimidate even unknown enemies.

The Qur'anic Revelation Fatrat (Fatrat or interregnum) means the interruption of the legislating revelation by Gabriel to the Prophet of Islam, which has been considered by Muslim scholars as one of the topics of the Qur'anic and interpretive sciences. There are two views amongst the Quranic scholars on this subject. Some believe in a three-year fatrat, and some believe in a few-day interruption of the Qur'an's revelation. Ayatollah Ma'arefat is one of the scholars who believes in the three-year revelation Fatrat. This was the motivation of the present study to investigate the viewpoint of Ayatollah Ma'arefat in this scope through a descriptiveanalytic method. The present study shows that Ayatollah Ma'arefat's view is based on the narration of Ahmad ibn Hanbal from Sha'abi and the narrations related to the three years of secret invitation. The Sha'abi's narration was proved weak and invalid, thus Ayatollah Ma'arefat's viewpoint was not approved. It was also clear that the Ayatollah had considered the two issues of Revelation Fatrat and the Secret Invitation as the same thing that there was no historical, narrative or Qur'anic documents to accept this viewpoint. The view of the few-day interruption of revelation that has been said to be between three and forty days has been found to be acceptable and consistent with the historical and narrative documents, especially with the Imams' narrations.

From the viewpoint of Ayatollah Ma'refat, the sources of Qur'anic interpretation include the Qur'an, the tradition of the Fourteen Infallibles: rational reason and empirical science; And since each interpretive method is closely linked to his view of "sources of Qur'anic interpretation", his interpretive method may be termed as "comprehensive ijtihadic method", which includes "interpretation of the Qur'an through the Qur'an", "interpretation of the Qur'an through tradition", "interpretation of the Qur'an through reasoning" and "the interpretation of the Qur'an through empirical science". Ayatollah Ma'refat considers interpretation of the Qur'an through the Qur'an as the best and most solid way of understanding the Qur'an. The role of the Fourteen Infallibles in interpreting the Qur'an is also seen as an instructive and guiding to the methods of interpretation. In his view, a systematic use of the source "reason" in interpretation is essential, and the spread of science and philosophy is one of the factors influencing understanding of the Qur'an. According to Ayatollah Ma'refat, the interpretation of the Qur'an with mystical discovery and intuition is invalid; but if the mystical interpretations have the "evidence" aspect rather than the "reference", they can be accepted in terms of "association of ideas". The Sahabian's interpretive viewpoints can be accepted with certain conditions. The Tabe'ian's interpretive viewpoints are only valid and reliable to some extent, and they are only useful for empowering the interpreter to infer the Qur'an. The interpretation of the Qur'an through viewpoints is also invalid because it is "imposing" a viewpoint on the Qur'an rather than the "interpretation of the Qur'an".

Verse 55 of Surah Ma'edeh is one of the verses that Shi'ite commentators and theologians have suggested various viewpoints about its arguments. Based on Shi'ite viewpoint, this verse argues Imam Ali's Wilayah and Imamat. One of the commentators who has criticized the Shiite viewpoint and brought many problems and doubts into is Fakhr Razi. This study seeks to study and criticize the problems and faults raised by Fakhr Razi through using the views of Ayatollah Mohammad Hadi Ma'arefat in a descriptive-analytical method, then it proves that none of the problems and doubts that he brought up is not true including, not descending a verse in dignity of Imam Ali (pbuh), his lack of argumentation for his guardianship about this verse, the verse not arguing the Wilayah, the contradiction between giving the ring as charity and obligatory zakat, the contradiction between giving the ring as charity at the time of saying prayer and his Ikhlash (pure intention) and his complete attention to Allah in saying praying, the action "giving the ring as charity", lack of agreement between the previous and the next verses and the verse arguing Imam Ali's Imamat, and the contradiction between Imam Ali's poverty and having a ring.

The miracle of the Holy Qur'an has several aspects; one of them is the legislative miracle; which means that, God's challenge on the Qur'an also includes the legislative system (knowledge related to beliefs and rulings). This aspect of the miracle of the Qur'an has not been discussed like any other aspects of the Qur'anic miracle extensively. This study seeks to prove the miracle of the Qur'an in the aspect of legislation, which has been argued in an analytical and attributive method to the comprehensiveness, and scope of the Qur'anic teachings and rulings and the power to adapt to the requirements of time through keeping the principles and rules descended to the Prophet. A third idea has been put forward in explaining the Qur'an's comprehensiveness, by expressing the view of absolute comprehensiveness in relation to all divine and human sciences and the comprehensiveness in matters of human guidance and that is, the purpose of the comprehensiveness of the Qur'an is to express the principles and rules that make human beings achieve various sciences. To prove the third view, the Qur'anic and narrative evidence as well as the study of the scope of Qur'anic verses are considered. At the same time, the secret of conformity of the Qur'anic legislations to the requirements of time is explained by the five principles (conformity with nature, the expression of general and lasting principles, secondary titles, the authority of the Prophet and the Fourteen Infallibles' tradition, and the principle of ijtihad). The result is that these guidance teachings have only come from God, because the ordinary human cannot express his view without connecting to revelation (Wahy) in various aspects of the religious teachings in the general context from the beginning to the end of the world and by applying different ways of reasoning to the Afaq and Anfus verses. At the same time, in the legal and ethical rulings, the human must be the creator of the teachings, which are comprehensive, epidemic, and applicable to the requirements of all times.

Strengthening the economic infrastructure of the Islamic community requires self-sufficiency and all-round growth, in which case the country can stand up to the sanctions and threats of its enemies and maintain its security and dignity. For realization of such goals, the supreme leader of Iran has proposed resistance economy. Resistance economy has a theoretical and practical strategy in the teachings of the Qur'an. However, in this paper, two practical strategies in the field of production and consumption patterns are examined, which have not been studied so far. The study of the practical strategy of resistance economy aims to reach the view of the Holy Quran in this regard. This study has been conducted by library, documentary, and analytical method. As a result, it became clear that observing the quality of manufactured goods and diversifying production according to the needs and increasing productivity could lead to a pattern of production in a resistance economy. In addition, when the Islamic community resorts to consume goods produced within the Islamic country, avoids extravagance, wastefulness, and observes contentment and fairness in consumption, it can create a consumption pattern strategy in resistance economy.