Commentary Studies
Year:2020 | Volume:10 | Issue:40|Papers Count:12

A text-based study on the systemic method in the verses of the reward of the Prophet’ s mission reveals that in the Qur’ an the Imamate is mentioned as "zikrun li‘ l-alamin". It is possible to combine the verses of the Imamate with the use of the Qur’ anic tradition, the reconciliation of the Qur’ an and the itrat, and the existence of the last Imam beside the Qur’ an. In the Quranic verses, the word Savior, which is Zulqarnain, is clearly stated and the Qur’ an has postponed his coming to the future. And in the chapter Kahf, the same "zikrun li‘ l-alamin" has been expressed in detail after having been expressed in brief and mentioned as Zulqarnain who having the nickname of ’ zikrun l‘ l-alamin’ , reminds the forgotten rulings and beliefs of Islam to the world and led the people of the West and East of the world in the last age of the world and saves the oppressed from the arrogants.

Verse 105 of Tawbah states that human actions are in the eyes of the Almighty God, the Prophet (s) and the believers. According to the Shiite religious teachings, human actions are offered on a special day to the Almighty God, the Prophet (s) and the infallible Imams. Sunni scholars also believe that human acts are offered on special days to the Exalted God, the prophets, the fathers, the mothers, and the deads. The present study analyzes the discussion with an approach to verse 105 mentioned. The results of the research show that the scope of the acts has transmitted arguments such as the verses and narratives of bearing witness to actions, the necessity of a measure, forgiveness, esoteric guidance, human destiny and the question of zuhur, as well as rational arguments such as producing numerous bodies by the perfect human soul, aqli mustafad and the foundation and establishment of the utopia.

The verse Tathir is regarded as one of the central verses in proving the infallibility of the Prophet and his future generation‘ s properties that have long been debated among the Fariqain commentators. The Sunni commentators, without any reasonable proof and only based on the context and etymology of the word al-bait, the house, have viewed all members of Quraysh in the Prophet’ s House, and in some cases, the Bani Hashim as included in His household. The present study examines the content of the holy verse and the disambiguation of its parts by other relative verses and relying on the explicit context and existing proofs, criticizing the scholars and proving the inconsistency of their interpretations with other Qur’ anic verses, has proved the infallibility of the particular pure lights. The study has resulted in the fact the verse 33 of Ahzab, without any harmony with the discussions included in the verses before and after it and, therefore, should be regarded in itself.

he when for the emergence of hypocrites in Islam is an important topic for scholars. A correct view in the field can have a significant impact on the analysis of historical happenings and events of the Prophet’ s era. The present article seeks to investigate the presence or absence of hypocrites in the battle of Badr from the point of view of commentators, as may be understand by the verse 49 of Anfal, and historians. Obviously, given the presence of hypocrites in Badr, one must consider the element of hypocrisy when analyzing the events of the era. The findings of this study indicate the presence of hypocrites in the Muslim army in the battle of Badr from the perspective of a number of Shiite and Sunni commentators. Although historians have not spoken about the presence of hypocrites in the two armies of Islam and infidelity, it can be inferred from the evidence that they have also acknowledged the presence of hypocrites in the Muslim army.

Solomon, the prophet, (a) called upon the Almighty God for a unique government, as stated in the verse 35 of Sad: "He said: My Lord! Forgive me and bestow on me sovereignty such shall not belong to any after me. " The Almighty God granted him a unique government. Here an objection rises in the mind: why did the prophet called upon God such a government that no one may have after him? Isn‘ t it a case of jealousy? Most commentators believe that the prophet Solomon has asked for a miracle, because each of the prophets must have a reason to prove his prophecy as a miracle, not to be repeated throughout history, so it has been appropriate for the society of that day. He chose the unique government as the miracle of the Prophet Solomon.

Ayatollah Sobhani has commented on Surat al-Farghan in his work: Simaye Insani Kamil dar Qora, the Perfect Man’ s Image in the Qur’ an. The present article is a comparative study of Ayatollah Sobhani’ s interpretation of this chapter in comparison with that of Allameh Tabatabai. Among the commonalities of these two interpretations is the use of the Qur’ anic verses as the most important interpretative documentary, considering the structural relevance of surah verses, considering the role of exegesis in interpreting the verses, and recognizing the authenticity of Surah al-Ferqan. The following are also some of the differentiating aspects of these two interpretations: greater use of quantitative verses and narratives, rational, philosophical discussions, and empirical sciences in explaining the verses, avoiding interpreting divergent opinions and criticizing them, may be taken as the characteristics of Ayatollah Sobhani’ s interpretation. On the other hand, greater use of vocabulary in interpretation and special attention to Arabic literature and rhetorical science in the interpretation of verses is one of the characteristics of Allameh Tabatabai’ s interpretation.

he abduction mentioned in the Holy Qur’ an by the word "khatf" has been a common practice throughout the world with various motives. The derivatives of this word have appeared in three cases of the Qur’ an. This article seeks to examine the Holy Quran and Law of Islamic Punishment. Numerous verses of the Holy Qur’ an state that man has dignity and that on this basis, man is free and no one has the right to kidnap and deprive him of his liberty. This is the view of the Qur’ an while abduction has been common in the ignorant society of the revelation era. The Holy Qur’ an fought against this ominous phenomenon, and in accordance with the orders of the infallibles (as), various laws were introduced, as it is now seen that there is a legal provision for punishing those of this crime in particular. In general, several articles of the Law of Islamic Punishment have been enacted and numerous sources have been adopted in criminal law sources against abductors.

he art-industry of "modeling" is originally of the West. The present study seeks to describe a Qur’ anic and traditional approach on the art-industry modeling. As explained in the paper, be taken as a model for men and children may often be taken as acceptable, but the rule of modeling may not be taken for women; since they cannot advertise goods without revealing feminine, intrinsic, behavioral, and spoken expression patterns. These would lead to destruction. Providing more inclusivity to "modeling", one may consider useful activities as accepted in Islam and it may even be used in religious propaganda.

The issue of the possibility of God‘ s being seen at the resurrection is disputed by the scholars of Imamiyyah, Mu’ tazilites and Ash’ arites. This is due to differences found in the acceptance of the different semantic aspects of the "God‘ s being seen". Ayatollah Ma’ refat has discussed this issue in his al-Tafsir al-Athari alJama’ i and al-Ta’ mhid and, having analyzed the text and the documentation of the related narratives, has responded to the Ash’ arites’ arguments. The present article seeks to explore the components of the semantics approach in explaining the concept of "being seen" in the Ayatollah‘ s disputes and his responses to the Ash’ arites. Among the components which have been successful in its application, one can refer to actualizing the text, attaining the serious intention of words, correct recognition of the truth, paying attention to the dignity of speaker, going beyond the appearances, which are semantic elements. In the meantime, the Ash’ arite‘ s mistakes in the field have also appeared.

One of the most important socio-economic teachings of the Qur’ an is the emphasis on charity and helping the deprived as the practical pillars of faith and the important effects on the well-being of the individual and society. The Quran verses in the field are abundant and may be examined in many ways. As viewed by psychologists, motivation is needed for any action. The present study examines the ways in which the holy Qur’ an has been used to motivate believers towards the charity acts, with an emphasis on al-Mizan Commentary. The most important motivational methods of the Qur’ an regarding charity are: imagining things such as God’ s resilience and his true ownership of the universe, the use of rewarding methods and encouragement through the expression of charity and its psychological and ethical benefits, the threatening and humiliating utterance. Providing great and influential role models in the charity of the ancestors.

In the Islamic society, as being of the idea of progress, there is no proper place for criticism. One of the most important causes of this deficiency is the neglect of the necessity of criticism in the Qur’ an. In this study, a comprehensive definition of criticism was presented, using lexical and interpretive sources. Then, since the word criticism was not used in the Qur’ anic verses, the concept of "controversy" was used, and against related verses, jidali ahasan "best controversy" is a method that finds non-descriptive necessity in expressing its religious mission, and its Qur’ anic expression in it. Several verses indicate the particular subject matter of criticism and are necessary and appropriate in terms of generality and divergence, holding debates, free-thinking seats, and Qur’ anic criticism.

There are different views on the "haqqun ma‘ lum" in the verse 24 of Ma‘ arej. Some, being documented by the famous view and traditions have considered it as being other than Zakat, while others, regarding it as a verse revealed in Medina, have considered it as being Zakat. regarding the differences of its being revealed in Mecca or Medina, there may be found three views on Zakat: some have known it as being religiously necessary, some as not being necessary and some as being the former in cases and not being necessary in other cases. The result of this research, after examining relevant points of view, is that commentators have confused the term between the technical and the literal meanings of the word zakat. In this way, the former and the latter both are incorrect. The verse seeks to point out that financial payments, including giving gifts, i‘ ita, giving charity, infaq, alms giving, sadaqeh, a fifth, khomos, and poor-due, zakat, are the causes for becoming pure from ill morality.