نشریه مطالعات تفسیر تطبیقی
پیاپی 9 (بهار و تابستان 1399)

Muslims do not disagree on the principle of tawhid and some of its aspects, but there are disagreements about some issues of monotheism, allameh Tabataba'i and Shanqiti are two contemporary exegetes who have written their interpretations in the Qur'an in the qur'an, despite the existence of common shares, there are disagreements between these two exegetes in the field of monotheism and view. The method of collecting materials in this research is library and the research method is descriptive and comparative. After studies, it was found that both exegetes have many shares in many monotheistic issues, but in the field of god's attributes, he believes in physicality and carries attributes on the apparent meaning, while Allama believes that god's physicality is against the Qur'an and reason. It is also a way of seeing God in the hereafter, but allamah believes that it is impossible to see God in this world and in the hereafter.

The supreme philosophy of zakat and its other branches (charity, almsgiving, etc.) has been stated by the Holy Qur'an that it is the growth and purity of society in the light of avoiding the danger that some may monopolize their wealth and keep it among themselves. And the result is the increasing wealth of a certain class and the increase of poverty in the majority of the society, which after a while, social anomalies such as murder and hatred towards the capitalists, theft, etc. appear in the society. The present study deals with the issue of Zakat with a brief look and comparison among the commentators of the two sects and points out some of their differences and commonalities in this regard. In general, the commentators of the Islamic sect mention the four meanings of growth and development, purity and purity, obligatory religious zakat, and almsgiving and charity in their interpretation of zakat and its derivatives. He also has a connection with verse 60 of Surah Tawbah, which is known as the verse of Zakat - and God has mentioned the guilds of Zakat in the mentioned verse - with disagreements such as about the poor and the needy, the share of the perpetrators and the component of hearts and examples for the sake of God. This article, after providing a comprehensive definition of the interpretation of the two sects for each of the guilds, deals with the differences.

Man is a social being and has an inseparable connection with society. The necessity of human sociality is a continuous and inseparable relationship with society, which maintaining the health of these relationships in the shadow of social morality and the ideal moral society requires an explanation of the goals, pillars and ideal characteristics of this moral society. Be; In this society, too, good relations can be achieved with morality and an ideal society can be created for comfort and tranquility; In fact, the correct ways of human communication with each other are formed in the shadow of social ethics and the ideal moral society; In such a society, which is called the desirable society, with the implementation of rules and regulations, communication will be peaceful and ethical. Such a society has important characteristics such as Islamic economics, monotheism, centrality of truth, enjoining the good and forbidding the evil, piety, unity. At first, Professor Javadi Amoli mentioned the goals and pillars of this desirable society and Then he has explained each of these features with the method of argumentative narration that it is appropriate to make all efforts in this way to achieve such a desirable society and bring it closer to the emerging society.

Comparative or comparative studies have been considered in the present century, because in this type of studies, the advantages and disadvantages of theories are revealed. The present study, in order to obtain the differences and commonalities of the three interpretations of Majma 'al-Bayyan, Al-Mizan and Tasnim, verses 83-81 of Surah Al-Imran in a descriptive-analytical and comparative method from the point of view of three commentators, namely Sheikh Tabarsi, Allameh Tabatabai And Ayatollah Javadi Amoli examines. In this research, first Surah Al-Imran and the desired interpretations will be introduced and then the relevant verses of all three interpretations will be considered and the theories of the commentators will be compared and compared with each other. The results of the article indicate that; While all three commentators have tried to interpret the verses that are in the same context, in one section and not separately, there is also a parallel between the comments of the commentators. Also, one of the best ways to deeply understand the verses of the Holy Quran and the influence of the divine verses in the heart and soul, is to use comparative interpretation.

The issue of attributing evil and goodness to God is considered as a kind of branch of the issue of predestination and authority and has been considered by many Quranic scholars and commentators. On the other hand, in some verses, good and evil are expressed by God; For example, verse 78 of Surah An-Nisa ', but in some other verses, a distinction is made between these two and they consider the good from God and the evil from man; For example, in verse 79 of Surah An-Nisa ', which we are discussing in this article. This difference in attribution has become a challenge for commentators and scholars of Quranic sciences. Sahib Tafsir "Mafatih al-Ghayb". During this discussion, it will be stated that from the point of view of Ayatollah Javadi Amoli, all goodness and evil are from God Almighty, and since God is the source of all goodness and mercy, charity is not only from God but also from God, but Evil is only from God (Min Andallah (78 / Nisa)) but it is not from God Almighty, but the cause of those actions is man himself; While Fakhr-e-Razi, by accepting the view of business, considers the documents of good and evil to God as real and considers the documents of evil to man as "observance of politeness" or "denial inquiry".

According to Shiite narrations and some Sunni narrations, the meaning of closeness in the Holy Qur'an is the family of the Prophet (PBUH) which includes Imam Ali (AS), Hazrat Zahra (AS) and his children. In the verse, their duration is one of the principles of religion because people have been asked as a reward for their mission. Of course, the meaning of reward in the verse is a dignified and spiritual reward due to which the path of mission will continue. Therefore, the duration of the Ahl al-Bayt means love that is accompanied by following them as a means to continue the work of the mission of the Prophet and will be the best factor in the unity of the Muslims of the world. Shiite commentators, based on the similarity of the commandment of obedience to the Prophet and the first order and the necessity of their infallibility, consider the first instance in this verse as the pure Imams (as) and obedience to the first order includes all aspects of rule, including political, social and judicial rule. Sunni commentators disagree on determining the first instance. And its examples have been considered by rulers, warlords, religious scholars and jurists, righteous caliphs and people of settlement.According to Fakhr al-Razi, the family of Muhammad are the same five people who refer to the narrations attributed to the Prophet and the Imams . But Alusi considers the addressee of the near verse to be the Quraysh and the relatives of the Prophet .