Alireza Lakzaei; Abul Qâsem Asi Mozneb; Mohammad Reza Shayegh
Abstract
The special structure of the Qur'an requires that in order to access the Qur'an's views on various subjects, one must have a harmonious and comprehensive approach to its verses. The Holy Quran have different levels and degrees of knowledge; contemplation, exegesis, and interpretation are some of the ...
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The special structure of the Qur'an requires that in order to access the Qur'an's views on various subjects, one must have a harmonious and comprehensive approach to its verses. The Holy Quran have different levels and degrees of knowledge; contemplation, exegesis, and interpretation are some of the most important ways of understanding the Holy Qur'an. Between these three words, there is a public, special and specific connection (In terms of the duty of the people towards the Holy Qur'an). The public will access the jewels of the Qur'an through contemplation. Commentators will think at a higher level by using specialized keys and tools. Contemplation in the field of exegesis of a part of the Holy Qur'an - the truth and the essence of the divine word - is the prerogative of the infallibles (AS). thematic contemplation is a new way of understanding the Holy Qur'an. Using this technique, it is possible to extract the Qur'anic view on various issues of life and revealed theology through a direct reference to the scripture book. In the researches and works of scholars and commentators, this skill has been used as well as thematic commentary and through it (without mentioning the title of thematic contemplation). This research has explained the nature of thematic contemplation by using comparative-analytical method and examining the relationship and difference between contemplation and near-meaning words.
mansour pahlavan; ebrahim eghbal
Abstract
Undoubtedly, Imam Ali (AS) is the second greatest interpreter of the Holy Qur’an and its sciences after the Holy Prophet of Islam (SAW). Part of the Qur’anic sciences was presented to his followers in the form of quotations, narratives, and sermons. They were passed on to later generations ...
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Undoubtedly, Imam Ali (AS) is the second greatest interpreter of the Holy Qur’an and its sciences after the Holy Prophet of Islam (SAW). Part of the Qur’anic sciences was presented to his followers in the form of quotations, narratives, and sermons. They were passed on to later generations in narrative and exegetical collections, including Nahj al-Balāghah. Although its compiler, Seyyed Razī, only collected some of Imam Ali’s sermons, letters, and pithy sayings, one would find traces of the Qur’anic sciences, their types, virtues of the Qur’an, Qur’anic teachings, its recitation rules, its interpretation and exegesis, morphology, and finally its freedom from distortion.
karim alimohammadi
Abstract
A close look at Allameh Qāzī’s works reveals the fact that he interpreted the Holy Qur’an using the Qur’an-based exegesis, that is, a technique of exegesis in which minor verses are interpreted through major ones. This was the standard technique practiced by the Holy Prophet of Islam ...
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A close look at Allameh Qāzī’s works reveals the fact that he interpreted the Holy Qur’an using the Qur’an-based exegesis, that is, a technique of exegesis in which minor verses are interpreted through major ones. This was the standard technique practiced by the Holy Prophet of Islam (SAW) and the infallible imams (AS) as well as Islamic jurisprudents in their interpretations of āyāt al-ahkām (legislative verses) of the Holy Qur’an. Allameh Tabataba’i owed his technique for the exegesis of the Qur’an and hadīth to Allameh Qāzī and based his Tafsīr al-Mīzān on the Qur’an-based exegesis. The study of Allameh Qāzī’s interpretation of Samāt prayer and Ghadīriyah book of poetry suggests that he was a great man of letters and religious interpreter.
seyed sedrodin taheri
Abstract
This paper focuses on the central question of what the correct method of interpreting the holy Qur’an is from the perspective of Allāmeh Tabātabā’i. The answer to this question is that according to Allāmeh, the correct method of interpreting the Qur’an is one that is ‘pure’ ...
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This paper focuses on the central question of what the correct method of interpreting the holy Qur’an is from the perspective of Allāmeh Tabātabā’i. The answer to this question is that according to Allāmeh, the correct method of interpreting the Qur’an is one that is ‘pure’ and the more pure the interpretation is, the more valid it will be. After providing reasons and documents as well as explanations for this given answer, the following questions are raised: What does ‘pure’ mean? It means that the interpretation of the verses is merely based upon other Quranic verses as well as the words of the holy Prophet (PBUH) and the immaculate Imams (PBUT). Has the above-said method been fully employed after the holy Prophet (PBUH)? Allāmeh Tabātabā’i gives a negative response to this question. What has caused deviations in the interpretation of the holy Qur’an from the correct method? The answer to this question is given in the paper. What solution does Allāmeh Tabātabā’i proposes for this problem? This question is replied in the paper as well. What can be said about the criterion Allāmeh Tabātabā’i has set for the correct interpretation of the Qur’an? A few questions are posed in this regard.
batul vaez
Abstract
The present paper discusses, in the first place, the critical issue of mystic journey and the ‘four journeys’ which is the basis of mysticism, from the perspective of divine utterance. In this section, by relying on multiple Quranic verses where there is an implicit or explicit reference ...
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The present paper discusses, in the first place, the critical issue of mystic journey and the ‘four journeys’ which is the basis of mysticism, from the perspective of divine utterance. In this section, by relying on multiple Quranic verses where there is an implicit or explicit reference to the extrovertive and introvertive journeys of mankind toward perfection, the Quranic origin and basis of mystic journey can be substantiated. The paper then focuses on the epistemological issue of guardianship and its different kinds – including general and specific guardianship, absolute and limited guardianship, as well as religious legal authority and unconditional authority – based on the text of the Qur’an or its latent meaning as well as the tradition of the holy Prophet. These are then presented in three sections of divine sovereignty, guardianship of perfect man and the guardianship of the prophets and the devoted friends of God. In the third section, we deal with the hermeneutical interpretations by mystics (especially Mowlana); what the mystics present in their interpretation of Quranic verses and traditions – relying on their own exegetical understanding – is based on the verses where there is a reference to the word ‘exegesis’. Furthermore, in their exegetical approach to the Qur’an, they also rely on a tradition by the holy Prophet (PBUH), according to which the Qur’an has a form, as descended, and a multi-layered content that can be interpreted.
