COMMENTARY STUDIES
Year:2020 | Volume:11 | Issue:41|Papers Count:13

There are several verses in the Holy Quran about the infallibility and legitimacy of the Ahl al-Bayt (AS), the most prominent of which are the verse of purification and guardianship. Some of those verses are related to the blessed existence of Imam al-Zaman (May Allah hasten his appearance), among which we can mention the verse "What remains of Allah’ s provisions is better for you, should you be faithful". This verse has been revealed along with the story of Hazrat Shoaib (AS). It addresses the people of Madyan and different interpretations have been made about its apparent meaning. Based on the Shiite and Sunni commentators in narrative exegeses, the infallible Imams and particularly Imam of the Era, are one of the esoteric interpretations and examples of this phrase: "What remains of Allah’ s provisions". The article at hand seeks to prove this claim.

The right to practice religion is one of the fundamental issues at the present time. This study seeks to examine how, if a person is free to choose a religion, this right corresponds with the rulings such as apostasy or primary jihad? The interpretation of some verses, especially the verse «لا إِکْ راهَ فِی الدِّین » "La ikrah fi al-din. . . " indicates that from the perspective of the Holy Qur'an, the right to practice religion is one of the basic human rights. The present study shows that God the Almighty has not forced human to accept a particular religion rather he has given them the right and freedom to choose a religion. There is no contradiction between the freedom of conscience [and the right to exercise religion] and the ruling of apostasy or Primary Jihad. However, a misunderstanding of the real life, in some cases, may seriously stop one from accessing the right to exercise religion.

Verses 3, 55 and 67 of Chapter Ma'idah deal with the issue of guardianship [Wilayah]. The exegetic reflection on Chapter Ma'idah indicates that the verses of guardianship are not limited to the above-mentioned verses of this Chapter only, rather all the verses of this Surah, in a pathological view, serve to explain the issue of Wilayah. For this chapter has put forth topics that are closely related to the subject matter of Wilayah. The topics like: fulfilment of covenants, punishing those who breach covenants, reminding the great divine blessings and punishing the ungrateful ones, sending verses on failing one’ s works, apostasy, punishing apostates, exaggeration and exaggerating religious leaders, the story of Adam's sons and the fact that twelve heavenly leaders from the Children of Israel were commissioned and that people pledged to support them, are all in one way or the other related to the subject of guardianship. Each of these titles contains a warning to the Muslim Nation [Ummah] to appreciate the great blessing of guardianship and not to be punished [due to be ungrateful to this blessing] like the previous nations.

It is of high significance to comprehend the quality of the immersion of Prophet Joseph (as) in the love of God and set it as an example for the youth to take lessons from it in their daily lives. This research seeks to find out the exact meaning of the words Rabb [Lord] and Burhan [Proof] in the verse: «وَ لَقَدْ هَمَّتْ بِهِ وَ هَمَّ بِها لَوْ لا أَنْ رَأی بُرْ هانَ رَبِّهِ» [She certainly made for him; and he would have made for her [too] had he not beheld the proof of his Lord]. The author also attempts to reveal the weak traditions reported for explaining this verse. For some of those narration-based interpretations do not correspond with the infallibility and practical morality of the divine messenger. One of the most important findings of the present study is that the narrations used in some commentaries are distorted in terms of content and its chain of narration. Contrary to some commentators who meant "Lord" to be "the king of Egypt", the correct meaning of "Lord" is "the Lord of the worlds". As such, the meaning of "God's proof" is the infallibility and piety of God, which is rooted in the monotheistic view of Yusuf (AS).

The current research has examined the role of Fakhr Razi’ s theological fundamentals in interpretation of verses that deal with predestination and free will. Needless to say, subjective interpretation must be avoided in interpretation of Quranic verses. A good example from subjective interpretation is when the interpreter’ s unverified personal views and fundamentals stemming from inaccurate inferences affect his act of interpretation. This research shows that Fakhr Razi's deterministic view has had a great impact on the interpretation of verses that are related to determinism and free will. And the fundamentals he has accepted are incompatible with many verses of the Qur'an. Although Fakhr Razi has deterministic point of view, but pretends to oppose it. Relying on his personal point of view, he clearly ignores the apparent meaning of some verses and imposes his deterministic point of view on the Qur'an while interpreting verses that deal with predestination and free will. It is a clear example of subjective interpretation.

One of the most important undertaking of the Holy Prophet (PBUH) during his mission is making Muslims as a nation. The main point of the article is to examine the course of making Muslims as a nation [loosely nation-building], especially during the time of Mecca. The author, in order to well explain the very developing course, has chosen the framework of Tanzili interpretation, which is based on the chronological order of the revelation of the chapters of the Qur'an. This interpretive style can better explain the formation process of the nation's identity. The nation who would play a major part in building a prophetic state. The most important feature of the nation's identity and authority is the element of belief. The importance of the Meccan Chapters should also be considered from this perspective. Thus, by explaining the components of nation-building, the Holy Qur'an actually explains some of the processes of nation-building. The most important undertaking in building the ummah, the Holy Prophet (PBUH) had, was to explain those fundamental values of Islam in the light of the Quran and its interpretation that were closely related to the formation of Islamic Ummah.

The excommunication of Muslims is in clear contradiction of the verses of the Holy Qur'an, the lifestyle of the Holy Prophet (PBUH) and the Companions and the theories of Islamic scholars, and it has no rational or religious evidence. The first and lowest degree of becoming Muslim is proved by saying two testimonies: ‘ I bear witness that there is no god but Allah, And I bear witness that Muhammad is the messenger of Allah’ . The Holy Qur'an protects the life of these people and forbids them from excommunicating themselves as Muslims. It also forbids putting pseudo efforts in the name of jihad [in the way of God] inviting infidels to Islam, and prohibits unhealthy intentions such as waging war for collecting booty and the acquiring unsustainable worldly possessions. The Quran invites human beings to everlasting values. There have been several impure motives behind excommunications including: psychological disorder, satanic temptations and looking for worldly pleasures. The Holy Qur'an considers inclination towards the world as the main cause of Muslim excommunication. Promising Paradise, Houri [a beautiful young woman, especially one of the virgin companions of the faithful in the Muslim Paradise], distortion of Qur'anic verses and misinterpretation of them, can also be other factors having complementary functions that make the enemies of Islam strong enough to do away with this final religion of mercy and peace.

The present article is an attempt to figure out the three Quranic promises in the light of two important commentaries of Al-Mizan and Ruh al-Ma'ani. Those three Quranic promises are that Islam shall prevail over all religions (chapter al-Towbah, verse 33), the righteous servants shall inherit the earth (chapter al-Anbiya, verse 105), and that He will surely make faithful believers successors in the earth (chapter al-Noor, verse 55). Now the question is whether these three promises constitute only one message and that is the rule of Islam over the whole world? Or are there three separate messages? The result of this research is that the three promises, according to Allameh Tabatabai's point of view, have a connected message that will be implemented during the advent of Hazrat Mahdi (May Allah hasten his appearance). But from Alusi's point of view, despite the authentic narrations reported by the Shiite and Sunnite sources, these three verses are separate and address three different issues. He has not given a clear viewpoint on the dominance of religion, but regarding the other two verses, he believes that the righteous people will inherit and will be successors in the heaven.

There are three doubts about verse 16 of chapter Isra. To simply focus on resolving the doubts, regardless of the main purpose of the verse, not only will end up to reduction of appreciation but also will make it difficult to address the doubts. This article, while criticizing the commentators' opinions on the three doubts, has examined the relevant verses in an analytical way and has developed a different answer to these doubts. He while focusing on the main purpose of God the Almighty in this verse, has dealt with the law of annihilation of nations. It is assumed that materialism, as the main cause of annihilation of nations, first leads the society to disbelieve the message of the Prophet (PBUH) and then to violation of laws that stems from extravagant lifestyle. Leading a luxurious life will eventually result in realization of divine punishment in this world and the hereafter. As a conclusion, this research emphasizes on guiding desires and beliefs as the basis of a society's educational policies.

In various verses, the Holy Quran speaks of the necessity of paying zakat. The Qur'anic researchers have written and published many works on the duty of zakat and have paid attention to its various aspects, but so far little effort has been made to examine the verses of zakat in a Tanzili way. Given the fact that these verses have been revealed in a historical context, contemplating on these verses in accordance with their order of descent, and the related events and their real addressee, can open new horizons for the interpreter. In the present study, an attempt has been made to determine the descent order of the verses of Zakat according to the authentic narrations. The author tries to compare these verses, examine the context of revelation and finally show the path Zakat has been legalized. By examining these verses, it became clear that the various dimensions of the [Islamic] ruling of zakat in the Qur'an have been clarified in accordance with a pre-planned framework and according to the conditions of revelation.

The Holy Qur'an has attributed life to earth in several verses; The present article seeks to explain the meaning of these ascriptions. Therefore, at first, the writer tries to find out the acceptable attitude towards life, given its foundations in the views of philosophers. To him, the explanation and fundamentals of transcendent theosophy seems to be the most appropriate option in this regard. In the meantime, Allameh Tabatabai's view in Al-Mizan is considered the best definition for life and with its help he interprets the life of the earth. According to some commentators’ view, the attribution of life to earth is virtual, but it seems that one can literally ascribe physical life to the earth by verse 5 of Hajj and 39 of Fussilat. In this sense [yet when We send down water upon earth, it stirs and swells], vibration and inflation provide the life process of the earth after the rain falls on it. In addition, with the help of some narrations of Ahl al-Bayt (progeny of the Prophet Muhammad), a new meaning of spiritual and esoteric life can be achieved, which will be considered a new example for the levels of earthly life.

The unseen news of the prophets is one of the most widely used concepts in the Holy Qur'an and the Old Testament. Examples of this veiled news are covered in the events of three areas: the pre-prophet era, the prophet's age, and future events, and have important functions in the two religious traditions of Islam and Judaism. The main focus of the article is to study these functions in the Qur'an and the Old Testament. The researchers have compiled and put forth the results of their comparative study of the two books. According to them, the unseen news can have two common and specific functions and both are either a means of guidance or fraudulence. The common guiding functions are also regulated under the headings of individual-social, giving glad-warning news, positive-guiding, worldly-otherworldly. The seductive functions include cases where one intends to deceive and enchant others and ultimately gain wealth and power. The role of unseen news in the realm of government and miracles has been considered as exclusive function of such news.

The unseen news of the prophets is one of the most widely used concepts in the Holy Qur'an and the Old Testament. Examples of this veiled news are covered in the events of three areas: the pre-prophet era, the prophet's age, and future events, and have important functions in the two religious traditions of Islam and Judaism. The main focus of the article is to study these functions in the Qur'an and the Old Testament. The researchers have compiled and put forth the results of their comparative study of the two books. According to them, the unseen news can have two common and specific functions and both are either a means of guidance or fraudulence. The common guiding functions are also regulated under the headings of individual-social, giving glad-warning news, positive-guiding, worldly-otherworldly. The seductive functions include cases where one intends to deceive and enchant others and ultimately gain wealth and power. The role of unseen news in the realm of government and miracles has been considered as exclusive function of such news.