PAZHUHESH NAME-YE QURAN VA HADITH
Year:2019 | Volume:12 | Issue:23|Papers Count:6

Muhammad Abed al-Jaberi, a Moroccan modernist and thinker in the field of Islamic studies, has adopted a special attitude in interpreting the holy Quran. The revival of Mu’ tazilism can be considered one of his beliefs and observations. In the preface to his commentaries entitled ‘ Madkhal ila al-Quran al-Karim fi al-Ta’ rif bil-Quran’ and ‘ Fahm al-Quran al-Hakim’ , he has introduced his interpretation principles and method. Consideration of the order of the descending of the Quranic surahs along with their revelation to the Prophet (p. b. u. h) is one of al-Jaberi's interpretation principles. Given this issue, al-Jaberi's interpretation method can be considered as an ijtihadi interpretation method. In adopting this method, al-Jaberi has utilized several techniques in the interpretation of the Quran: the separation of the text from glosses, the consideration of the context, the necessity of arranging the verses in chronological order to ease their correct understanding, the use of the verses within the framework of the context, the determination of the surahs' positions in their order of descent, paying attention to the course of Mohammedan invitation in the interpretation of the verses, the interpretation of the verses of the Quranic stories and parables with the aim of giving proof and expressing and supporting the goals of the invitation, and making conditional use of the narrations related to the occasion of the revelation of the Quranic verses.

The only written, printed, and accessible work of interpretation attributed to the infallible Imams (a. s. ) is the commentary attributed to Imam Hasan Askari (a. s. ). This commentary was dictated by him, written by two people named Abu al-Hasan and Abu Yaghub, and has come to us through different people. Having an understanding of this commentary can help us appreciate the words of Imam Hasan Askari (a. s. ) and how it is attributed to him. So far, no serious effort has been made to introduce this work attributed to the infallible Imam (a. s. ). Therefore, knowing the structure and arrangement of Tafsir al-Askari will help us make better use of it. Research studies reveal that, among the short, medium-size, and long interpretational narrations attributed to Imam Hasan Askari (a. s. ), the short narrations have the most evidence and correspondence with other narrations, the average ones have relatively less evidence and correspondence, and most of the long ones often lack Quranic evidence and correspondence with other narrations, and they are often among the isolated narrations. Having cognizance of the narrations of Tafsir al-Askari and their classification into short, average, and long, voluminous narrations not only help us with attributing Tafsir al-Askari to the Imam (a. s. ), but it makes us mindful of the existence of erroneous material that may be taken for the mistakes of narrators, copiers, or the infiltration of the forgery of forgers. Finally, the present study can have a significant impact on the authentication of Tafsir al-Askari.

One of the most fundamental ideas of Allameh Tabataba’ i in Tafsir al-Mizan and that of Ayatollah Javadi Amoli in Tafsir-e Tasnim is belief in the independence of the Quran in authority, indication, and interpretation. They believe that the holy Quran, which claims to be enlightener of everything, is independent in both authority and in stating the signification and connotation of the verses. Of course, both interpreters have employed other interpretational sources such as narrations and historical evidence in their interpretation, which seems to be in conflict with the belief in the independence of the Quran. However, this conflict is resolved by Ayatollah Javadi Amoli’ s explanation referring to the non-monopoly of the Quran in authority and indication in his interpretive method and in that of his master, Allameh Tabataba’ i. One of the instances confirming this explanation is the use and impact of the narrations related to the occasions of revelation and comparative narrations contributing to the understanding and interpretation of these two commentators. Making an attempt to explain the types and function of narrations in the interpretation process of these two commentators, this article deals with a critical examination of the basis of the independence of the Quran and the impact of narrations on the understanding and the interpretation of Allameh Tabataba’ i and Ayatollah Javadi Amoli.

The Islamic government is charged with using its outmost power to implement the social orders of Shari’ ah in society, and essentially the Islamic state is an instrument for the implementation of the Islamic rules. The norm is that the Shari’ ah orders must be implemented in full and without delay, but sometimes it is not possible to implement some of them promptly, and, according to the order of the Sacred Legislator, only the rules which are impossible to implement can be suspended under such conditions. But what are the basic principles and arguments endorsing the principle of the urgency of the implementation of Shari’ ah in the Islamic state, and what are the exceptions to this principle? Using the descriptive-analytical method, the present paper seeks to answer these questions, and after demonstrating the duty of the rulers in implementing Shari’ ah, it addresses the basic ideas related to this principle, stressing its jurisprudential foundations and exceptions. Finally, it is concluded that essentially the Divine commandments must be implemented without delay, and the abandonment of this principle requires a definite reason and is only possible in certain cases specified by the Sacred Legislator. Therefore, the gradual implementation of Shari’ ah without a specific standard which leads to the cessation of Divine ordinances, although temporarily, cannot be accepted.

One of the magnificent outcomes of Mulla Sadra's philosophy is that theology has reached the summit of excellence in this philosophy. Undoubtedly, one of the most important and remarkable components of this theology is the basit al-haqiqah rule. In this article, the relationship between this rule and ‘ the obligatory indivisibility’ is explored, and it is stated that, by virtue of this rule, the concept of ‘ the sublime obligatory indivisibility’ has been considerably developed in Sadraian Philosophy. In the article, it is further elucidated that ‘ the indivisibility of the obligatory essence’ requires that the Exalted Truth, being different from the specific and finite identities of objects, is unconditionally, truthfully, and unerringly in possession of all their perfections.

One of the theological issues among the commentators is the interpretation of the Quranic verses which introduce God by mentioning Divine names and attributes. On the one hand, the holy Quran considers God matchless and beyond fantasy and delusion and, on the other hand, some delusory verses attribute human-like qualities to God. In recent years, negative theology has drawn the attention of a lot of theologians by stressing the inability of human intellect to know God, as well as the impossibility of God’ s speaking. Nonetheless, the main mission of Divine prophets is the introduction of the Lord to human beings, and this introduction must be carried out using the common mechanisms of human mind and speech. The late Allameh Tabataba'i has dealt with the interpretation of some of the Quranic verses which include Divine names and attributes adopting a negative, at the same time affirmative, view which embraces the path of moderation between pure affirmation and being put in jeopardy of polytheism and simulation, and pure negation, inhibiting intellect from knowing God, and agnosticism. There is a lot of correspondence between this view and conceptual metaphor which has attracted various cognitive linguists in the last two decades. After offering an explanation of metaphor considering the literary and linguistic perspectives, this paper examines the view of Allameh Tabataba'i, the great contemporary Twelver commentator, on purifying God from human-like attributes, compares it with the contemporary view on conceptual metaphor, and demonstrates how to relatively know God in the light of this view.