JOURNAL OF QURANIC INTERPRETATION AND LANGUAGE
Year:2018 | Volume:6 | Issue:2 (12)|Papers Count:10

The appearance of Islamic feminism in recent decades and their interpretations of women's verses in the Qur'an have attracted much attention. Amina Wadud, the most prominent person in this movement after introducing the method of "monotheistic hermeneutics" in revising the verses of women in the Quran, adopted a new method based on the use of the "monotheistic paradigm" in his new book. According to him, the of Islamic feminism progress has, in recent years, chosen a new method after presenting ways to understand the verses and reach the bottleneck in order to maintain its identity in the Islamic world. In this paper, after introducing two approaches influences on the methods of adopting Amina Wadud, one in the Islamic world and the other in the West, his former methods are introduced and examined in a thematic and historical approach. Subsequently, under the headings of the monotheistic paradigm in denying Interpretative authoritarianism, announcement of polytheism in equality of men's authority with divine authority, monotheistic paradigm to express the distinction between God and the Qur'an, a new strategy to justify the possibility of "say no to the text" and. . . to how she uses a key Qur'anic principle "monotheistic paradigm" is discussed in our recent method, and finally, the foregoing The topics are criticized and evaluated, including the conflict between the sanctity and the divine nature of the Qur'an, differentiating it from God, ignoring the connection between the Quran and the Etrat, basing the accusation of authoritarianism and polytheism Polytheism to classic interpretation and consciousness pause as a wrong approach in understanding Ijtihad.

Based on the traditions, the order of descending date of the Hajj sura will be reached by the fifth year. However, many commentators, in contrast to these traditions, have been descended in the first year of the Hijri due to verses of fight permission in this sura. Meanwhile, the Makkī context of the Hajj sura has led most commentators to consider this sura as a mixture of Makkī and Madanī verses without specifying the exact time of descent. The documentation of the commentators on the Madanī revelation of the Hajj sura is based on early scholar sayings, some of the traditions of occasion of revelation, order of revelation being Medina of the commandment for Jihad. But early scholar sayings are scattered and of the traditions of occasion of revelation, order of revelation is uncoordinated with context of sure. In contrary, the context of the Hajj sure, traditions of occasion of revelation below verses of fight permission and historical reports of events close to the Prophet's emigration indicate that he descent of this sura is in the last year of the presence of the Prophet in Mecca. This time has coincided with the gradual migration of Muslims to Medina. Therefore, verses of fight permission in the city of Mecca were addressed to immigrants who were on the migration route in the face of the invasion, in order to protect their lives and allow them to confront the idolaters.

Qur''anic verses in accordance with the conditions of the age of descent, which lasted 23 years, defines a comprehensive approach to peace in foreign affairs, in such a way that the strategic plan in terms of peace and war is in harmony with human nature and without conflict, but the analysis of some Islamic societies causes deviations It is integrated in this program; therefore, it is necessary to explain the problem of Islam''s peace of honor about peace by analyzing the views of commentators in resolving the contradiction between the verses. In this article, through the method of library compilation and analytical-descriptive methods, we have tried to resolve the apparent contradiction of verses Q27: 58, 61, 62 and verses Q47: 35. The resulting index indicates that peace from the point of view of Islam is dependent on the following: 1. The infidel will have a genuine desire to conclude peace, and it is expedient to accept peace; 2 In the event of the possibility of betrayal, God willing to invoke peace with trust in God, but if there are definite reasons for the breaking the covenant by the infidels, Muslims will break their covenant with the announcement.

Iranian scientists played a significant role in establishing many Islamic sciences such as literary sciences, history, jurisprudence, hadith, commentary, theology, philosophy and mysticism in the first century. Especially in the context of the Holy Qur'an, since the beginning of Islam, there has never been a century since there has not been a work by Iranian Muslim scholars. It can be said that with the appearanceof Islam in Iran, Iranian talent was provoked and the new spirit was blown up, and as a result, they were able to show their genius in various scientific fields by creating many scientific and cultural masterpieces on the way to serving Islam. The first and most important issue that attracted the attention of Iranian scholars was the Qur'an, and the Iranian interest in interpreting and Hadith directly related to Islam was greater than any other one. The progress and achievements of the Persians in the Qur'anic sciences, reading, commentary, and hadiths are an important part of the era of Islamic cultural flourishing. The historical survey, relying on the geographical center of science, shows that in the early Islamic centuries, at least two main centers: Khurasan and Riy, and two sub-centers, Isfahan and Fars, were the most important centers of Quranic science in Iran, and among them, Khurasan in the field of education of scientists Quranic science was preferred to other regions of Iran. In the present article, the author intends to study the evolution of the schools and the methods of interpretation and effective ways of interpreting approaches of Iranian scholars from the third century to the end of the 14th century in the Qur'anic interpretations, In addition, the golden age of the formation of different interpretations in Iran, the expression and the context of the formation of different interpretative societies.

Words always combine in their own applications and make different phrases; this combination and association is not in any language, random or Irregular, and there are meaningful relationships between the units of language. In addition, the use of each word in the verses is wise and purposeful, and by examining the relationship between the Quranic words, one can determine the meaning of each word in relation to other words and in a semantic system. The present study intends to use the semantic theory in Qur'anic studies to look at the semantic domain of divine laws in the Quran-an important step in understanding the Qur'anic concepts and understanding the semantic relations between the words of this holy book. For this purpose, there is a structuralist approach to the text of the Qur'an and has used the combination of the Bonn semantic school and intertextual relations. In this regard, after selecting the subject and its key words, first all the verses associated with each of the key words are collected. Subsequently, the "semantic components" of the key words are evaluated. In the next step, the "semantic field" of each word is defined and the words associated with the concept of the focal area of the field are analyzed through the diagrams and tables in which the opposition and the relationship between words are shown. Finally, by comparing the connections of semantic fields, the semantic network is mapped. By doing this, each word appears with all its semantic dimensions, and the various terms of the vocabulary are examined in a set of terms, thus defining the meaning of each word in its applied context.

In the Holy Quran, mentioned repeatedly, stories of prophets and their efforts to lead the people who had been sent to. This scripture shows that, the behavior people with prophets and messengers of God who had sent to them were not without insulting. The verses of the Holy Quran show that insulting the prophets of God and the infallibles were a common sin in the former nations; and it can be said that no messenger and prophet of God had dismissed this conduct from his people. Among the various types of insult, the most insult belongs to the following: scoffing and mockery, lie sticker, denying and denial, witchcraft or magic naming, accusing prophets to ethical vices and sins. This indicates that the enemies of the Prophets used non-discursive methods. For this purpose, the typology of offenses and insulting the prophets, which reported in the Holy Qur'an can be useful to clarify the methods and techniques for dealing with them and it is necessary for us to know these methods and techniques to prepare ourselves to answer and deal with them. The present article by re-counting, reviewed and categorized reports in the Quran about this, and by refers to the most famous interpretations of the Quran from Shia and Sunni traditions trying to find methods of enemies and provide methods of confronting them.

Muhammad Abed al-Jaberi, a Moroccan modernist thinker in the field of Islamic studies, has been focusing on the interpretation of the Holy Quran. From his views and ideas we can find the Mu'tazilite thinking. In the preface of his commentary, “ al-Madkhal ila al-Quran al-Karim” (An Introduction to holy Qur'an), has been propounded his interpretive foundations; The necessity of interpretation of Qur'an based on the order of the revelation of verses, the use of all Arabic and non-Arabic, Islamic and non-Islamic sources, the possibility of correctness of different or contradictory traditions related to an incident, the inconsistency of reason with religious truths, the corruption of the internal interpretation of the Qur'an, the existence of fixed and variable things in the scriptures, availability of understanding of religion for reason, necessity of rational and argumentative inference from Quranic stories, are the most important interpretive foundations of al-Jaberi.

The commentators have come up with different interpretation because of the disagreement in the meaning of "caliph" in Q2: 30. Their interpretive thoughts are diverse in Exemplified exterior of the caliph and "Mustakhlafun 'anh" (predecessor). This paper attempts to clarify, based on the verbal texture of the verses and Arabic literature and signs such as rational proofs, authentic traditions, prays, and the history of Islam, clarify the meaning of the caliph, and has shown that the status of caliphate only for prophets and household of Prophet, not all person of Adam. On the other hand, this paper explains that "Mustakhlafun 'anh" not refer to God, but refer to prophets and household of Prophet that are one after the other, and the dignity of the caliph due to the successor and giver and also due to scientific superiority to the angels, and the limited use of the caliph of Allah in traditions is the spiritual added that have hidden preposition "Min" and "Li".

For long the interpreters have not agreed on the meaning of Q12: 24. This article, with regard to the essential components, has tried to present a new interpretation to be closer to what The Almighty Allah has intended. In this way, the effect of the similar verses and the close look at the meaning of the words such as “ Ita' Hukm” , “ Rabbi” , “ Hamma” , “ Burhan” on one hand and the literary functions of the components of this verse such as linking or agreement "و"as well as the conditional links and the context in which the verse has been used. As a result, her "hamma" (desire) intended to hit for vengeance from Joseph after getting disappointed from seducing him, but his "hamma" intended torepel herthat in the first he wants to hit and oust her, but after observing Allah’ s argument, he did not do it and fled.

The nature of the revelation and what was revealed during the revelation of the Prophet (pbuh) was the attraction of the Muslim thinkers. The humanity of the Quranic words is a idea that has been raised since the 4th century AH and some have sought to prove it to verses of Q26: 196-192. However, during the revelation, only the meanings without form and style have been revealed to the Prophet (pbuh), and he has been made to formulate and word making those meanings. Therefore, at first we analyze and criticize the proof of the human nature of the Qur’ an’ s words, based on these verses. The attention to the verses such as the study of the paradigmatic and syntagmatic relations in the verses of the Holy Quran, in which they refer to the process of revelation of the Quran and the application of the pronouns in the Arabic language as well as the context of the al-Shuara surah, all indicate the incorrectness of the human nature of the Qur’ an’ s words and falsehood the human nature of the qur'an’ s words to this verses for proving it.