Abstract:

In the name of God The manifestation of man in all the names of God's beauty and glory The Lord who created the entire world of possibility presented a sign of His beauty in the expanse of creation, which pointed both to the all-encompassing creation: ﴿Allah is the creator of all things﴾[1] and to the vast beauty of the world of possibility: ﴿Al-Ahsin all things created﴾. 2]; But he had a special concern for the human being, who can become a comprehensive universe, that in his creation, he took both hands of his beauty and glory, and made him the embodiment of all the names of beauty and glory, and with the code saying ﴾Khalkattu Bidee﴾[3 [4] He invited him to combine pure contrast and pure simile, which by creating such a being, he mentioned in his article that ﴾Blessed be God, the best of creators﴾.[4] Therefore, for his education, the best science and the most outstanding school are necessary; Therefore, he encouraged him to search for the best speech with the verses ﴾For those who listen to the word, those who listen to the word will follow the best of those who are guided by God, and those are the first of all letters﴾[5]; Then he considered the best speech to be the words of an orator who is united in belief, creation and action: ﴿And I am the best of words, I pray to Allah and act righteously, and I say yes, I am a Muslim﴾[6]. A speech that does not call to God, or the speaker does not believe in his speech, and his behavior and logic do not agree with his call, is not worthy of following. because it is devoid of good deeds; Although it has a form of present-day beauty, and if the speech does not come from a single soul, it will not find a base in the heart of the listener, and it will not be compatible with the special human beauty, and it will wear off. Then he pointed to the best saying, that is, the Holy Qur'an: "Allah sent down the best of the hadith in a similar book"[7]; As he spoke to the most outstanding speaker, namely the Holy Prophet (peace be upon him and his family and peace be upon him) and introduced him to the world: ﴿Adwa علي الله علي بسيرة انا و من تتبعني﴾[8] and recognized him not only as a true Muslim , but as the first Muslim in the world, he introduced the possibility that this has not been explained about any inviter: ﴿Qal inn salaati wa naski wa mahiya wa matati Allah, Rabb al-Alamin ٭ La shrik leh wa dakin umrat wa ana first al-Muslimeen﴾[9], ﴿ And your command is because I am the first of the Muslims.[10] The meaning of the first one is the existential precedence of that Imam in the world of creation, preceding the position of monotheism, and as a result, preceding the appearance of the guardianship, which Ali Ibn Abi Talib (peace be upon him) said: "Sincerity and Adam are between the soul and the body".[11] Benefiting from formative guidance due to obedience If the best speech, whose characteristics and the characteristics of the speaker are well explained in the language of divine revelation, is followed, then a person becomes wise and wise, and receives a share from the special formative guidance, the fruit of which is to walk the path of health and reach a destination that is free from the sting of sorrow and fear. It is immune from damage inside and outside: ﴿God is the Light and the Clear Book﴾ Guide me to God, I follow His will for the sake of peace, and He takes them out of the darkness to the light by permission, and guides them to the straight path﴾[12] and also cures all kinds of mental pains and material atheisms. And there will be religious doubts as well as moral pains: ﴿O people, the preaching of my Lord has come to you and the healing of the lama in the chest and guidance and mercy to the believers﴾.[13] The central right of all aspects of the Qur'an Because God's speech is the best of words, its guidance is also the most solid guidance: ﴿This is the Qur'an, Yahdi Lalithi Hai Aqum﴾[14] and because God's revelation is true both in terms of the active principle of truth and in terms of the principle of possibility along with the truth and From th e point of view of the middle causes, which are the peak of faith, it will not be far from the truth, therefore, in all its existential aspects, it is centered on the truth, and there is no way for falsehood to reach its safe sanctuary: Man bin Yadiya wa La Man Khalafah﴾[16] And since it contains both theoretical wisdom and practical wisdom, it has been introduced as the revelation of wisdom that: 17] Because it was revealed in order to guide the world, it does not speak only in the language of a certain group; Rather, he speaks with the common language of all human beings, which is the language of nature: ﴿Faqm wajak laldin hanifah fitrah al-fitr al-naas ﴾[18] and for this reason, he brings down the high knowledge with parables so that everyone can benefit: ﴿And Qad We have struck people in this Qur'an, I have all the same examples, may they remember them. The point that is hidden in the word non-distorted is that the Holy Quran not only has no distortions, but it has never been subject to deviation and any kind of distortion and untruth is far from its sanctuary. Like the expression "uncultivated" that was introduced about the land of Makkah. Because the true teacher of this book is God the Most Merciful: ﴿Al-Rahman ٭ علم القران﴾[20] and His mercy is accompanied by avoiding destruction, and the sinner's heart is far from God's mercy and is unable to understand the teachings of the Qur'an, which is the special mercy. Divine revelation pointed to both points that piety of the heart is a condition for finding the meanings of the Qur'an and intellectual deviation is an obstacle to receiving it. [23] The weight and ease of the Qur'an Because the content of the Holy Quran is accompanied by evidence, it is weighty, and because it is in harmony with nature, it will be easy; Therefore, it is neither mindless and light, nor imposing and difficult on the nature; Therefore, both points were pointed out: ﴿Inna Sanlaqi al-Alik is a heavy word﴾[24], ﴿And we have given the Qur’an to remembrance, so I am mindful﴾.[25] Because the revelation of the Noble Qur'an is in the form of a manifestation, not a manifestation, therefore, at the same time that it was revealed and is in the hands of everyone, its essence exists in the eyes of the speaker and its teacher, that is, God Almighty, with the same simple existence and complete abstinence that that stage The main one is the first part of the book, and this sub-stage is related to and dependent on that principle, and there is no way for everyone to reach that unobstructed position. Because ﴿Ine Laqran Kareem﴾ in the book of Maknoon﴾ it does not touch except the pure﴾.[26] Just as in the stage of descent, the vessel of existence of the Qur'an is revealed, he also met it in the position of Maknoon and reached its meeting: Therefore, the blessed existence of that Prophet in the world of reason is the reasonable Qur'an and in the world of examples, the exemplary Qur'an and in the stage of nature, the speaking Qur'an, and in the same way, the Ahl al-Bayt of that Prophet, who are a single light, and all of them, like the Commander of the Faithful (peace be upon him), are the soul of the Messenger of God. . Because revelation is accompanied by a measure of truth and reason, the wise who have a share of that measure understand the truth of the Qur'an, and the ignorant think it a myth: [28] Necessity in terms of total verses Because all the verses of the Holy Qur'an are harmonious and united, and each one tends to the other and provides the ground for its emergence, therefore, it is similar and similar, and due to the special flexibility that is found between them, none of them can be investigated separately from the whole. He concluded: ﴿Allah sent down the best hadeeth in a similar book﴾. [29] In order to familiarize with the height of the Holy Qur'an, a parable was told at an intermediate level that if it descends on a mountain, the mountain will not be able to carry it and will disintegrate due to the fear of God who is the speaker of this heavenly word; ﴿If we had sent down this Qur'an on a mountain to see it, humbly, with fear of God, and we would not repeat these parables to people, lest they think.[30] Although the Qur'an is a position that not only the mountain cannot bear it, but the heavens and the earth and the entire chain of mountains are unable to carry it: Indeed, it is injustice and ignorance (31) and the day when the truth of the Qur'an appears, the vast expanse of the heavens will be dismantled and the existing system will be transformed into another system; Because according to the interpretation of the Holy Qur'an, Amir al-Mu'minin (peace be upon him): The Qur'an is a sea whose bottom cannot be reached; "And by sea, there is no depth".[32] Because the origin of the revelation of the Qur'an is the honorable God, the means of its manifestation is dignity, and its result is the cultivation of the generous. Because he stated the initial principle of it as follows: ﴿Reading and your Lord the Most High ٭ Who knows with the pen ﭧ Human knowledge does not know﴾[33] and about the intermediate causes and the channels of its manifestation he stated as follows: ﴿Fi suhf al-mukarma ﭭ Marfu’a tahahar ٭ Bayidi سفرةٍ ٭ كرامٍ بررة﴾[34], ﴿Indeed according to the words of the Noble Messenger﴾[35], those who are brought up by him will be generous people. Because it is a word decisive of any doubts and doubts, it is a speech that is full of humor and humor and the like, he said: And he saves his true followers from any distortion and calls people to rise up in installments, he is the guardian of human societies; [37] Since it is the manifestation of the beauty of the truth, and the scientist t hrough action is able to observe it with the eyes of the soul, and it gives him the ability to see the heart, although the uninformed or inactive scientists will not benefit from that intuition, it was considered the manifestation of God; As Amir al-Mu'minin (peace be upon him) said: "He revealed to them, Subhanahu alaihi wa sallam, in my book, unless they were narrators"[38] and also Imam Sadiq (peace be upon him) said: "Allah has revealed himself to His people in His words, but they do not see them".[39] Because the revelation of the Qur'an is a way of manifestation, not a response, at the same time that its lower level is available to humans, its highest level is in the sight of God Almighty, and the link between the levels is also unbreakable, and whoever learns a level of it, can use it as a ladder to a higher level. put Therefore, the first point that the levels of the Qur'an are related to each other was pointed out: "This is a tarek in your heart, one of them is Akbar, Min Al-Akhir, the Book of God, Blessed and Exalted, is a long rope from the sky to the earth and the earth"[40], because the rope that goes from the unseen sky to The field of martyrdom is hanging and continuous, there must be an indestructible link between its ranks, and the second point was pointed out that each rank is for a specific group and not everyone is the way to all its teachings. Because it has been narrated from Hazrat Hussain bin Ali (peace be upon him) and also from Imam Sadiq (peace be upon him) that: "The Book of Allah, the Exalted, has four things on the statement, the sign, the subtlety, and the truths. [41] Difference The difference in people's ability to carry knowledge Every human being carries the burden of the trust of the Qur'an as much as he can bear it. When Imam Sadiq (peace be upon him) was asked about the interpretation of ﴿Tham liqzwa tafthham wa liufwa nzurham﴾[42], he interpreted it one way for Abdullah bin Sinan and another for Zahrih Moharebi. Then the sixth Imam (peace be upon him) was asked about this difference; Hazrat said: Both are true; But: "And I am likely, we are likely to be Zahrih"[43]; That is, who can bear the secrets of the Qur'an like Zareeh. Therefore, some people carry the trust of the wording of the Qur'an, and some carry the trust of its facts. When Jabir asked Hazrat Imam Baqir (peace be upon him) about the interpretation of the verse, he gave the following answer. Imam (peace be upon him) asked again about the same verse and answered in a different way. Jaber said: You had already given another answer. The Prophet said: "O Jabir, the Qur'an has a belly, and the belly has a belly, and noon and noon, O Jabir, there is nothing beyond the minds of men from the interpretation of the Qur'an. Verily, the verses are the first in something and the last in something, and it is a connected word that takes possession of the faces".[44] ] If someone is lucky enough to rise up with the help of the lower ranks, he will be surrounded by the noble and good angels who are the revelations of God. As Imam Sadiq (peace be upon him) said: "Al-Hafiz lal-Qur'an al-Amil ba ma safara al-karam al-barara"[45] and he is also considered the most prominent person from the Prophet's Ummah; Because the Messenger of God (peace be upon him and his family and peace be upon him) said: "The nobles of the Ummah are the people of the Qur'an and the Companions of the Night".[46] The meaning of memorizing the Qur'an is the preservation of the heart, which without correct knowledge and correct action based on that knowledge, it will not be possible. As the Messenger of God (peace be upon him and his family and peace be upon him) said: "Allah does not punish the heart of the knowledge of the Qur'an"[47] and since there are many degrees for the teachings of the Noble Qur'an, it is appropriate for a person to serve the Qur'an with a great effort in order to gain its resources. , get to know one after another; Hazrat Imam Sajjad (peace be upon him) said: "The verses of the Qur'an are the treasures of knowledge, so if you open a treasure, you should look at it".[48] The content of the Qur'an is always fresh and available Because the Noble Qur'an was revealed in order to cultivate human nature, and this nature does not change, and God Almighty, who is the speaker of this heavenly word, is aware of the truth of nature and its preservation from any change, and has organized its content in such a way that it is always fresh and It can be offered, and on the other hand, intellectual and general knowledge that has been manifested in the form of divine revelations, is immune from the sting of obsolescence and erosion; As Imam Sadiq (peace be upon him) was asked, why does the Qur'an accept no other effect than its freshness by repeating its publication and teaching? The Holy Prophet said: "Because God, the Blessed and Exalted, has not made time without time and without reason without people, for it is new in every time, and with all people there is a longing for the Day of Resurrection".[49] Sometimes, it is explained by a reasonable analogy that the permanence of the Qur'an is the same as the sun and the moon; As Hazrat Imam Baqir (peace be upon him) said: "The sun and the moon are flowing"[50]; That is, like the two burning stars in the sky, the Qur'an illuminates the scene of human life, and since the Holy Qur'an is the source of human hidden development, it does not need any other factor; Because the perfection of every other factor is provided in the light of divine revelation. Therefore, the Qur'an is not a table spread in front of human societies so that every human being can eat his hand-cooked food next to the Qur'an table and consider it as the Qur'an; Rather, the Qur'an itself is cooked and ready food; nine tables; Therefore, the beloved Prophet (peace be upon him and his family and peace be upon him) mentioned it as a banquet: "Al-Qur'an is the banquet of Allah, so learn the banquet of ours." [51] Therefore, it is not possible to take preconceived opinions and ideas into the account of the Qur'an and impose them on it; that this is the interpretation of opinion and is one of the worst methods of understanding the Holy Quran; As the Prophet of Islam (peace be upon him and his family and peace be upon him) said: God Almighty said: "We do not believe in interpretation based on a verbal opinion" [52] and also the Messenger of God (peace be upon him and his family and peace be upon him) said: "I speak in The Qur'an is based on an opinion, so it is wrong, and I said in the Qur'an, without us, knowledge came on the Day of Resurrection, and I am bound by fire." [53] Also, it has been reported from Imam Sadiq (peace be upon him) that if someone interprets the Qur'an according to his own opinion, if it is right, he will not be rewarded, and if he is wrong, he will be responsible for his sin [54] and this is in fact a deviation from the Qur'an that the Messenger God (peace and blessings of God be upon him and his family and peace be upon him) said: "And we do not judge anyone from the Qur'an except for Hell".[55] Because the Qur'an is light, there is no ambiguity in it, so that someone can rely on the product of his own thought under the pretext of the ambiguity and darkness of its content and free the Qur'an from darkness and ambiguity; Because Hazrat Imam Baqir (peace be upon him) said: "I believe that the book of God is ambiguous, it lacks destruction and destruction" [56]; Rather, all the truths are contained in the Holy Qur'an and only the darkness of ordinary people's thoughts prevents it from being fully understood. As Imam Sadiq (peace be upon him) said: "We, man, there is a difference of opinion between two things in the book of God, but there is no understanding of the minds of men" [57] because the Holy Qur'an is mentioned as the communities of knowledge, and it is not possible that something in the language of revelation is mentioned as "comprehensive" and If it doesn't include all the principles and teachings that contribute to human happiness, or if it raises them ambiguously; Otherwise, it will never be "light"; Because the Holy Prophet (peace be upon him and his family and peace be upon him) said: "And you gave the communities of knowledge"; Then Imam Baqir (peace be upon him) was asked: "Are we the communities of the people?" Hazrat said: "Al-Qur'an". Self-cultivation is the best way to understand the Quran On the other hand, God Almighty described the Qur'an as "light" [58] and the best way to understand the Qur'an is to purify the soul from ungodly ties and refrain from any kind of crime and to carry out every command issued by divine revelation; Because it will not be possible to observe the luminous beauty with weak and closed vision. Therefore, the predecessors who were blessed with the success of the Qur'an, their way of learning the Qur'an was that they received ten verses from the Holy Prophet (peace be upon him and his family and peace be upon him) and as far as those ten verses related to scientific knowledge and instructions. Practically, they did not learn, they did not enter other verses; "They used to take ten verses from the Messenger of God (peace and blessings of Allah be upon him and his family and peace be upon him), but they did not take them in the last ten until they taught us knowledge and action in this one." [59] Sometimes the brilliance of some verses was so effective that that particular verse was considered as a general principle; For example, a man came to the Prophet (peace and blessings of Allah be upon him) to learn the Qur'an. When he came to the verses ﴾I will do the weight of an atom of good; and I will do the weight of an atom of evil﴾[60], he said: This is enough for me and turned back. The Holy Prophet (peace and blessings of Allah be upon him and his family and peace be upon him) said: "A man's disobedience and he is a jurist".[61] Another point is clarified here that jurisprudence is not only about knowing the rulings; Because the Qur'an is a divine punishment, and if someone does not meet the scientific or practical conditions of learning the Holy Qur'an and sees the material that is part of its judgments insufficient, he should accuse his own thinking; not the Holy Quran; Amir al-Mu'minin (peace be upon him) said: "And accuse them against your opinions" [62] Quran, the criteria for entering heaven and hell Because the Holy Quran is the guide to heaven, whoever puts it in front of him will reach heaven, and whoever puts it behind him will enter hell. As the Holy Prophet (peace be upon him and his family and peace be upon him) said: "I am the imam of the guide to Paradise, and I am the imam of the successor to the Hellfire, and he is the guide to the best path".[63] For this reason, the degrees of heaven are equal to the number of verses of the Quran; Because every article of its contents is related to a position of the positions of heaven, and only one can find his way to all the levels of heaven and benefit from ﴾Jannat Jijar min tahtaha al-anhar﴾[64] to ﴾And entrance to heaven﴾[65], which is to all knowledge. He is aware of the Qur'an and has followed all its instruction s, and in front of each verse, a degree appears in heaven; As the Holy Prophet (peace be upon him and his family and peace be upon him) said: "The number of entering Paradise is the number of verses of the Qur'an, so if the owner of the Qur'an enters Paradise, he will recite and read each verse in a degree, so that it does not exceed the degree of the memorizer of the Qur'an."[66] Reaching all the teachings of the Qur'an is possible for a perfect person who, if his origin is not prior to the Qur'an, at least is equal to it, so that he can be comprehensive and memorize all its contents, and this clothing is only visible on the tall stature of the Ahl al-Bayt of Innocence and Purity (peace be upon him). ) will come right; Because although other saints and prophets have a share in the truth of the Qur'an, the knowledge of all its truths belongs to the one who does not have any existential delay in the truth of the Qur'an; Because all its truths are part of the revelations of God Almighty and are not outside the realm of revelation and manifestation. The Qur'an represents the Ahl al-Bayt (peace be upon them). If a perfect human being was the first appearance of truth and was the manifestation of the Supreme Name of the Supreme Being, he would be surrounded by all the truths, and also a perfect human being, who is considered as the soul of that first manifestation, must have access to the teachings of the Qur'an, and the Qur'an itself is reasonable and It is embodied and embodied, and there is nothing in the Qur'an that the perfect human being does not have access to. Therefore, it has been widely reported in the narration societies that the knowledge of all the Qur'an is with the Ahl al-Bayt (peace be upon them), and without the help of those holy entities, it is not possible for anyone to use the Qur'an correctly and completely. It is the same as reciting the Qur'an, it is the minus of the Qur'an, and it was narrated from Imam Baqir (peace be upon him) that "Verily, the Messenger of God (peace be upon him and his family) is the best of those who are firm in knowledge. All of us have lost our knowledge. Allah has sent down upon me interpretation and interpretation, and we would that Allah had sent down." Against him, I do not know anything about his interpretation and instructions. Later, he knows everything." Accompanying the Ahl al-Bayt with the Noble Qur'an is not only natural companionship; Rather, it means that in all existences, they are together and compatible with each other and will never be separated from each other; Because both are based on the same foundation and rely on the same foundation; Because the Holy Prophet (peace and blessings of Allah be upon him) said: "Homa, the cord of God is stretched between you and our Almighty God. If you hold on to the cause of confusion, the cause is from me in the hands of God and the cause is in your hands... Verily, the All-Merciful, the All-Knowing, you will not see that they will not separate until they fall on the surface of your fingers, (and the union between them is due to them) and I will not say. Kahatin, (and the combination between Sababata and Al-Wasati) is preferable to this over this".[68] That is, in the understanding of the Qur'an and Ahl al-Bayt (peace be upon them), he brought the index finger of his right hand and the index finger of his left hand together and said: The Qur'an and Atrat are like this; Not the one that is folded between the index finger and the middle finger so that one is added to the other. What is meant by the concordance of the Qur'an and Atrat, as mentioned and some of the elders have also said, is the concordance of the truth of the Qur'an in every country of its existence with the truth of the Imam (peace be upon him) and the Prophet (peace and blessings of God be upon him): "The Qur'an is with them." in their hearts in this world, so when they come to Allah Almighty, He will be with them, and on the Day of Resurrection, they will go to Al-Hawz, and He will be with them".[69] These few sentences were written as a blessing to mention the greatness of the Holy Qur'an and the discussion about the principle of interpretation and interpretation of the Qur'an to the Qur'an and thematic interpretation are referred to other writings. Javadi Amoli Qom, 19 September 1984 [1] Surah Raad, verse 16. [2] Surah Sajdah, verse 7. [3] Surah S, verse 75. [4] - Surah Mominun, verse 14. [5] - Surah Zammar, verses 17-18. [6] Surah Faslat, verse 33. [7] Surah Zammar, verse 23. [8] Surah Yusuf, verse 108. [9] - Surah An'am, verses 162-163. [10] Surah Zammar, verse 12. [11] Amali Mofid, the first Majlis (and corresponding to the 13th Majlis). [12] - Surah Ma'idah, verses 15-16. [13] Surah Yunus, verse 57. [14] Surah Isra, verse 9. [15] Surah Isra, verse 105. [16] Surah Faslat, verse 42. [17] Surah Isra, verse 39. [18] Surah Rum, verse 30. [19] - Surah Zammar, verses 27-28. [20] Surah Rahman, verses 1-2. [21] Surah Anfal, verse 29. [22] Surah Al-Baqarah, verse 282. [23] Surah Muhammad (peace be upon him), verse 24.