مجله پژوهش های تفسیر تطبیقی
پیاپی 18 (پاییز و زمستان 1402)

Verse 74 of Surah Hood contains an account of Abraham arguing with God about the people of Lot. In connection with this issue, detailed discussions have taken place between commentators and even theologians, and it has also raised doubts. Doubts that have sometimes challenged the infallibility of Abraham in particular and the prophets in general. Some have considered the subject of the controversy to be Lot herself and some, the people of Lot. Some believe that Abraham's quarrel was out of curiosity, and some believe that the quarrel means intercession. The present study, after collecting various views on Ibrahim's dispute with God, uses the method of critical analysis documented on Quranic teachings to describe and critique these views. Paying attention to the compassionate character reflected in Abraham in the Holy Qur'an seems to mean the concept of strife, supplication and prayer out of kindness, in order to find a way to guide a people who are on the verge of divine punishment. But since, according to divine knowledge, this return was not possible, Ibrahim's request was rejected, considering that the dispute was before the announcement of God's final decision, does not negate Ibrahim's infallibility.

The miraculousness of the Quran is one of the most important exegetic foundations of Allamah Tabatabai and Ayatollah Javadi Amoli. Allamah Tabatabai considers the miraculousness of the Quran to be based on two principles: miraculousness certainly exists and the Quran is one of the instances of miracles. In contrast, Javadi Amoli derives the miraculousness of the Quran through syllogism. Similarly, Javadi Amoli believes that no language can translate the Quran and translation ruins and reduces its subtleties. Thus, he has replaced the translation of the verses with selected exegesis. The other difference between the two exegetes is that Allamah Tabatabai does not consider eloquence to be limited merely to words; rather, it includes both words and meanings. However, Javadi Amoli in a way emphasizes only the meaning and acknowledges that the Arabs had words but the words did not have these exalted meanings. Comparing the foundations of these two exegetes shows that they share a common view regarding the miraculous nature of the Quran; however, there is a difference in the explanation and details of these exegetic foundations between the student and teacher. The most important goal of this article is to probe and analyze the source of this difference in opinion. In this paper, the views of the abovementioned exegetes regarding the basis of the miraculousness of the Quran have been studied using a comparative method.

One of the laws mentioned in the Holy Quran which has been indicated in many ethical, legal, social, natural, etc. verses directly or indirectly, is the law of causality. The different types of this law such as efficient and final causes, and material and formal causes can be studied and recognized in verses of the Quran. One of these verses in the social sphere that explains the law of causality and which mentions the final cause is verse 32 of the al-Zukhruf Chapter. In this verse, the reason for the “elevation of rank” of some compared to others has been identified as taskhīr. Studying the course of the exegeses of the Holy Quran regarding this phrase in the verses under discussion shows that the understanding of commetators from this phrase has been very different in different time periods, especially in the recent period. Exegetes and Quran researchers have pinpointed various factors in explaining the reason for these exegetic differences; however, among these factors, less attention has been given to the role of “movements” as an external factor that unconsciously influences the understanding of the exegete of the verses of the Quran. The present paper will identify the movement or movements that have played a role in the interpretation of the sentence “… and raised some of them above others in rank, so that some may take others into service…” in the verse under discussion. The findings of this study show that the “master-subject” and “socialism” systems can be recognized as two movements that influence the thoughts of exegetes in the interpretation of the verse under discussion.

Verse 158 of the al-Aʿraaf Chapter speaks of a light that has been revealed with the Holy Prophet (peace be upon him and his household). Many exegetes believe that al-nūr refers to the Holy Quran in this verse and some exegetes have suggested other views that are as follows: the talking Quran; the Holy Quran; Imam Ali (peace be upon him) and other Imams, and wilayah (mastership). These views each have their own issues and moreover, none of them can provide a suitable answer to the question of why the word maʿah (with/in addition to) has come with the word inzāl (bringing down). However, the interpretation that Abul Futuh Razi has presented for this part of the verse is different from other interpretations. He considers this light to be Imam Ali (peace be upon him). in this paper, the views of the exegetes will be presented, evaluated, and critiqued and it will be shown that Abul Futuh Razi’s exegesis of the mentioned verse does not require justification and interpretation in contrast to that of other exegetes.

Retaliation is innately present in human beings and instinctively in some animals. Retaliation has various types including divine and non-divine retribution. In this paper, a comparative study of this topic has been conducted in the commentaries of al-Mīzān and Fī Ẓilāl al-Qurʾan and the common and different points between them have been extracted. This study has provided some conclusions that are as follows: 1) Both exegetes consider retaliation as part of divine customs and believe it to be divided into two categories, individual and social. 2) Social retaliation is considered part of the rights of society. 3) Forgiveness and pardon in instances of personal retaliation are good; however, it has been censured regarding social rights. 4) God takes retribution from guilty and sinful human beings when they have been reminded of divine signs and manifestations and proof has been completed over them. 5) Allamah Tabatabai considers qiṣāṣ (equal retribution) as a type of retaliation; however, Syed Qutb does not. 6) Neither of the two exegetes has indicated who the retaliator is when it has a social aspect and is among social rights. 7) Syed Qutb’s discussions regarding retaliation overlap and are sometimes inconsistent; whereas it is not so in the discussions of Allamah Tabatabai.

Among the verses of the Holy Qur'an, which are disputed among Islamic scholars regarding their understanding and the true meaning of the theologian, are verses 19 to 22 of Surah Al-Rahman. In these verses, the meeting of two seas and their non-mixing is mentioned, and the fruits of these two seas are mentioned as pearls and corals. The interpretation of the two seas, namely Marj al-Baharin, and the interpretation of their fruits, i.e., pearls and corals, have been explored and examined by Shia and Sunni scholars, and as a result, there have been positive and negative opinions expressed by them. The interpretation of the two seas, namely Marj al-Baharin, and the interpretation of their fruits, i.e., pearls and corals, have been explored and examined by Shia and Sunni scholars, and as a result, there have been Comments for and against expressed by them. This research, which is a descriptive and analytical method, examines the opinions of two expert commentators from Shiite and Sunni scholars, namely Javadi Amoli and Alousi. These two experts in the external interpretation of Marj al-Baharin as well as Llu'u and Marjan have different points of view, but they are completely different in the inner interpretation of the verses.

Verse 34 of Surah Nisa has been one of the most frequent issues in the field of women in Quran. AllamaTabatabai, the Shia scholar and philosopher has important views about women in his commentary on Quran, Almizan. Al-Hibri is also a Muslim scholar who has done various studies rereading the rights and dignity in Quran. In this article we comparatively analyze the approaches of Al-Hibri and Allama about Noshouz in 3/34. The article concludes that Allama considers an equal and complete human dignity for women. Therefore, some misogynistic cultural common ideas about the permissiveness of treating women violently or degradingly have no justification. However, in his interpretation of this verse, some notions need more criticism and consideration because they don’t seem consistent with other Ayas of Quran. From the other hand, reading this Aya, Al-Hibri emphasizes on Holy Prophet's Khutba-tul-Wida hadith interpreting Noshouz, as "fahishah mobayannah". The comparison shows that eventually we are facing some conceptual gaps in interpretation of Noshouz, and in addition to studying these two thinkers, we will need to review and revise the views of other Muslim interpreters to semantically have a more exact meaning of Noshouz.

The rule of "authenticity of the contents of the independent sentences of the Qur'an" has been considered in contemporary exegeses. ‘Allameh Tabatabai and Ibn ‘Ashur, in their effective interpretations namely “Al-Mizan” and “Al-Tahrir wa'l-Tanwir” have applied this rule among their extensive interpretive discussions. However, they have not explained the criteria and conditions of its application in the framework of a coherent theory so that others can apply this rule in a methodical way in interpretive studies and assess the scope and accuracy of the use of this rule by these two commentators. The result of collecting and analyzing the views of Allameh Tabatabai and Ibn Ashur is that both of them have relied on common criteria in applying the mentioned rule such as referring the sentences to the divine traditions, implication of sentences on belief and moral criteria, existence of reasoning in sentences and matching the sentences with proverbs.Tabatabai has paid special attention to the narrations of the Innocents and the law "Al- Ibrah bi ‘Umum al- Lafz la bi Khusus al-Sabab". It can be said Allameh Tabatabai has surpassed in the systematic application of this rule due to benefiting from the narrations and interpretive teachings of the ʼAhl-ul-Bayt.

The temporal aspect of the doctrine of infallibility has been the point of contention between absolutists and opponents. This research compares the viewpoints of two commentators, one: Fakh razi (606 AH) who considers infallibility to be timeless, and the other: Ibn Sharafshah Hosseini (810 AH) who considers the scope of infallibility to be unquestionable. Ben Mayeh has tried to examine their point of view about the temporal side of infallibility in connection with related Quranic words: "sin" (Fath: 2), "Wizr" (Sharh: 2) and "delal" (Zuhi: 7). The findings showed that both commentators do not consider these words to be in conflict with infallibility And as a result, it is not possible to conclude from them the temporality of infallibility. However, Fakhr Razi emphasizes the notion of the temporality of infallibility which is based on Ash'ari biases and incorruptible news and tries not to deviate from his theological thought in this regard with different interpretations. Therefore, his methodological and semantic positions are not in harmony with his verbal point of view.

Throughout the history of interpretation of the Holy Quran, each commentator has used a special method. Among the written interpretations in the contemporary era, the interpretation of Majid al-Bayan has been less studied by the researchers.. In this regard, the methods used by Ayatollah Najafi Isfahani to interpret the Quranic verses in his book are inspected.Due to the similarity between Majid al-Bayan's interpretation and Al-Safi's interpretation of Faiz Kashani and Najafi Esfahani's extensive use of Faiz Kashani's views, a comparison is also completed between the interpretation methods of "Al-Safi" and "Majdal Bayan fi Tafsir al-Qur'an".The results indicate that the three methods of narrative, intellectual-Ijtihadi and literary are noticeable methods of this interpretation. The use of the narrative method in all interpretations is accompanied by the commentator's analysis; Therefore, it is not considered a purely narrative interpretation.Compared to this interpretation, Safi's commentary has acted similar to each other in terms of the role of narrations in explaining the verses, the use of Shia sources, and the resolution of conflicting narrations; while Faiz is closer to a purely narrative interpretation.

 Discourse mining is one of the new methods that explore the meaning of the text and its underlying layers. One of the important verses of the Qur'an, which is a great discourse in the social arena, is verse 25 of Surah Anfal. This verse is one of the verses cited by Muslim scholars, and there have been various interpretations of the word "sedition" and its correct reading. Therefore, discourse analysis is important in examining this verse. In the present research, using the descriptive-analytical method, verse 25 of Surah Anfal was examined and analyzed by the discourse analysis method, and its main axes were determined. And it was explained that according to the context and internal and external evidence, this verse talks about an important matter such as Wilayat, and Wilayat as the central sign of this discourse indicates that the mission of the Holy Prophet of Islam (PBUH) and the religion of Islam is the flow of Wilayat. It is axis, not sharia axis. And the way to deal with temptations is to adhere to the Book of God and the Sunnah of the Prophet (PBUH).

It is very clearly drawn. According to the teachings of the Qur'an, the final sovereignty of the world belongs to the righteous and the oppressed, and a figure from the generation of the Holy Prophet (PBUH) at the head of the Promised Nation will establish security, servitude and universal justice with divine assistance and efficient management. Although the belief in the succession of the Promised Nation is accepted by all There are Islamic schools of thought, but there is a difference of opinion about the examples, place and time, and how to fulfill the promises contained in the verse of Isthilaf. The main problem of the research is the comparative study of the views of the parties, emphasizing the opinions of Fakhr Razi about the Promised Nation based on the verse of Isthilaf. Like many Sunni scholars, Fakhrrazi believes that the content of the verse was fulfilled after the departure of the Prophet (PBUH) and the time of the Companions, and that the verse is contrary to the four imams. Abu Bakr, Umar, Uthman and Ali (pbuh) are implied, and the promised people are the companions of the Prophet (pbuh) who, considering the chaotic political and social situad the vfiniteth