Al-Missbah journal

Dr. Abdul JabbarNaji is well-known for mass
dealing with orientalization and is considered the
famous pioneer in that field. Al-Missbah has already
published many of his works concerning that. Here
he discloses the secret behind which the orientalists,
mostly the Jews, pay much attention to the question
of collecting the Qur'an and writing it down during
the Prophet’s era and the Caliphs later. The article
is unique as the writer has probed orientalists’ styles
when dealing with an important matter about which
Muslims widely differ.
Because the article is long and important, Al-
Missbah has divided it into parts to publish it wholly.
Here we are doing so.

The writer sees that many researchers date back the
phenomenon of interpretingthe Holy Qur’an to the time of
starting the Islamic sects. They neglect , he still believes,
that it is an authentic phenomenon which comes from the
inspiration of the language and the nature of the religious
text . It is also effected by knowledge development and at
the same time it has an influence on that development .
The article , moreover , proves that the concept of
interpretation existed as a synonym to exegesis then
it expanded to refer to the personal interpretation , the
external and interior interpretation , the narrative and
deductive interpretation .The Imamites followed the
method of the strength of the rational interpretation and
the sayings of Ahlul – Bayt ( p.b.u.t ) while Mu’atezilites
concentrated on reason . As for Sufis, they followed the
symbolic or indicative interpretation .

Mrs. Fereh, thetranslater, presents a preface to this
valuable article explaining its essence saying:
When comparing Suras of the Holy Qur’an, Sales tried
to call for meditating the gloryofthe emotional feeling and
spiritual thinking in the beginning of those suras. According
to Sales those suras are mere a clear evidence for the
greatness of the Holy Qur’an . This greatness is embodied
to us through three basic pillars whichare : the Qur’anic
sound , the divine spirit and gender (male or female ).
Through these three concepts , the writer tries to
bring foreword (introduce) the heart of the Qur’an which
includes the mixture of the divine greatness and harmony
when presenting prophecies , describing the idea of
creation and resurrection Day . Unfortunately this mixture
is vanishes gradually in many translations.

This study cares for the grammatical side in
interpreting the Holy Qur’an depending on resources
of interpretation like ( Jami Al-Bayan ) by Al-Tebreri ,
the interpretation of Ibn Hatem Al-Razi , (Behr Al-
Uloom) by Al-Semerqandi , (Mukhtesser Al-Qur an )
known as the interpretation of ( Ibn Zareen ), (Al-
KeshfWel Bayan) by Al-Thalebi, (Al- NuketWelUyoon
) by Al-Mawerdi ,( Al- Tibyan ) by sheikh Al-Toosi and
the three interpretations of Al-Waqidi .
The article is important as it is a detailed study
about the external interpretive phenomenon by which
the Kufic grammar is distinguished and its effect on
interpreting the Holy Qur’an. Many examples from
theHoly Qur’an are given and finally the writer s
conclusions are mentioned .

It is an article about the formative philosophy of
man as his humanity is achieved through : soul , mind ,
spirit and heart and how they are described by the Holy
Qur’an and science .
As a specialist in this field , the writer simplifies the
meaning of those words . He concludes that his article
represents a start point to know the strict meaningof
the words as seen by psychology supported by the
Holy Qur’an .
He also concludes that the meaning of the human
psychological formation which he explains in details
are very useful in studying the features of the infallible
prophets and imams . While dealing with that subject
he depends on the Holy Qur’an as a main resource .

The article deals with the different meanings
of a word in the Holy Qur’an though some of those
meanings had died out and are no longer used in
modern languages . It is worth saying that such
meanings have big influence on understanding
some Qur’anic words because the Holy Qur’an
was revealed fourteen years ago . Probably some
of those old meanings died out .
This article definitely has important conclusions
that are reflected on the scientific and practical
sides of jurisprudence and beliefs . The writer sees
that studying the religious texts from that point of
view is very important .

The writer says that the reason behind presenting
this subject is that the Qur’an appeared in a cultural
historical tissue that raised many questions . Some of
them whether its language was separated from the
cultural environment in which it was revealed or actually
related to it . And should the Qur’anic text be understood
through that cultural historical common factor ?.
The writer also concludes that ancient linguists set
out to compare words of the Qur’an with other Arabic
texts like the pre-Islamic poetry to prove its harmony ,
aesthetic and miraculous style . It is a fact that those
words brought unfamiliar meanings and idioms to the
Arabs before its revelation . He has chosen many words
as examples .

The article tries to know the modern understanding
of the Holy Qur’an through understanding its
purposes and finding out its goals .This could be
comprehended through revising one of themodern
methods of exegesis which follows this understanding
and applying it practically .
It is the method of the objective exegesis that was
started by the martyr sayid Muhammed BaqirAssdr
.SayidSeddr applied it in his Qur’anic studies which
dealt with many modern needs . He declared that the
Holy Qur'an is the Book of Islam and that Islam leads
life and treats the issues of modern man .

The article shows multiplicity of the grammatical significances mentioned in Al-Toosi s interpretation of the Holy Qur’an ( Al-Tibyanfi Tefseeril – Qur’an ) . Here the writer studies six kinds of multiplicity :
- Multiplicity because of difference of parsing
- what is connected with phrases .
- pronoun reference .
- the speaker .
- probability of more than an antecedent noun .
- subject of state .
Then the writer discloses the probable significances depending on contextual data .

The article discusses ancient problem which is neglecting the sound ideology for thousands of years .The writer deals with this problem through depending on the sublime ideology of the Holy Qur’an and the effect of the sound Islamic ideology during the Prophet‘s State , how community was built ,how the Prophet ( p.b.u.h.) dealt with their dispositions and backward ideas through applying the ideology of the Holy Qur’an and how to build a prosperous Islamic society .
The writer also studies the perverted ideas which entered the Islamic society during the Prophet s era , after his death and our recent time .He concludes that the way of salvation will not be fulfilled except by going back to the divine ideology represented by the Holy Qur’an .

The article shows how the Holy Qur’an cares for the fields of the economic geography through calling for developing man s life socially and economically . It deals with the Qur’anic texts which assure the contents of the economic geography . They are classified under titles related to this vital field . The writer quotes the Qur’anic verses which these titles study depending on a simple interpretation of the Holy Qur‘an by Sayid Abdullah Shubber . Finally he finalizes the article with a conclusion . As for the resources they are mentioned in the footnotes of the article .

The writer concentrate in details on the meaning of verse 89 of Surat Al-Nehl which includes that the Holy Qur’an came as تبياناً لكل شيء (( explaining clearly everything
.That arises an essential matter which needs much meditation to realize the comprehensiveness of the Holy Qur’an when presenting many matters briefly .
He
starts with clarifying the meaning of ( تبيان ) (explain
ing) (i.e) its origionand linguistic divisions besides ite meanings in the Holy Qur’an . Then he turns to those who claim the limitation of the Qur’an and refutes them . Next he discusses the idea of the opposite side (i.e) those who believe in the comprehensiveness of the Qur’an . That means jumping from the special narrow significance to the general meaning which we aim to .
Finally
he concludes the meaning of ( تبيان كل شيء ) de
pending on evidences from the Holy Qur’an,explanations of the Infallible Imams and the notable Companions of the Prophet (p.b.u.h.)

Sa’eed bin Jubeir Al-Kufi was the most knowing man who knew much about the Holy Qur’an . He learnedfrom Abdullah bin Abbas .He was among the revolutionistswho revolted against Abdul-Malik bin Marwan with Abdul-Rahman bin Al-Ash’th’s army in 81 A.H. After conversing with him about many matters in Wassit( Iraq ) Al-HajajAlthaqafi killed him in 95 A.H. His famous shrine in Al-Hay city near Al-kut is visited by majority of people . Ahmed bin Hanbel commented on killing Sa’eed saying "Al-Hajaj killed Sa’eed whom everyone in the world lacks his knowledge".
The writer derivesSa’eed’s narrations and ways of reciting the Holy Qur’an from ( Al-kashaf ), the book of interpretation of the Holy Qur’an by Jarullah Al-Zemekhshari . In a wide preface , the writer presents what many ancientand modern exegetes have narrated from him (Sa’eed ).

The research aims to explain the Quranic foundations on which methods are based
Islamic discourse, and its prominence as a clear milestone in the Islamic and Arab civilization
And then a statement of the dialogic style of the rhetorical mark based on it

May God Almighty grant success to the writer of these lines to achieve (Argouzah)
In the systems of names of the Quranic surahs (in the sixteenth issue of the magazine Al-Misbah Al-Gharaa,
It has been admired by scholars and credit, for its cute topic, and here I am
In the hands of the honorable reader, this message is fulfilled, hoping from God, the Exalted and the Most High, acceptance,
Here is the talk about the translation of the organizer first, and this message second.