نشریه مطالعات تفسیر تطبیقی
پیاپی 16 (پاییز و زمستان 1402)

The difference in exegetical methods is one of the issues that influence the difference in Qur’anic exegetes’ responses to questions concerning the verses of the Holy Qur’an. For this reason, it is necessary to apply a comparative exegetical method to better understand the meaning of some Qur'anic verses. One of the questions that is taken into consideration in verse 24 of Surah Yusuf [Qur’an 12] is what is the "proof of the Lord" seen by Prophet Yusuf that withheld him from sin, and it is related to the phrase "dedicated servants" that is mentioned at the end of the verse. The present article tries to evaluate the answer of each of the Qur’anic exegeses to the aforementioned question by comparing several Qur’anic exegeses from the two schools of thought that differ from each other in terms of the exegetical methods while taking into account the exegetical method. In this article, Majma’ al-Bayān, Nūr al-Thaqalain, Al-Kāshif and Al-Mīzān from the Shia Qur’anic exegeses while Durr al-Manthūr, al-Kashhāf, Al-Munīr and Taḥrīr wa al-Tanwīr from the Sunni Qur’anic exegeses have been considered. One of the findings of this research is the uniqueness of Tafsīr Al-Mīzān contrary to other Qur’anic exegeses, in the answer it has presented on the relationship between "the proof of the Lord" and "dedicated servants" and expresses the connection between the two, while in some other Qur’anic exegeses, a connection between these two terms has not established or has not been properly explained.

Comparative interpretation is a new topic in the field of interpretation and research, which has been very popular in the Qur'an research circles in the last two decades. Although many researches have been published in the field of comparative interpretation or comparative Quranic studies, but in the field of theoretical topics of comparative interpretation and comparative Quranic studies, no research has been done except for a few scattered articles. The present article discusses the purpose and benefits of comparative interpretation with the descriptive analytical method as one of the theoretical topics of this knowledge to answer the basic question that what are the purposes and benefits of comparative interpretation and comparative Quranic studies? Or: What goals and benefits should he pursue? The result of this research is that by distinguishing between the purposes and benefits and explaining and criticizing the views of experts, not the purpose for comparative interpretation in the general sense, including any type of comparative study that has the Qur'an as a focus, identifying and identifying more benefits for this method of studying the Qur'an. has remembered

Storytelling is a successful method that the Holy Qur'an and the Prophets, peace be upon them, have used many times in their preaching work. In this article, as a model, the Qur'anic story of "The Cow of the Children of Israel", which is briefly mentioned in Surah Al-Baqarah and in detail in narrative and commentary books, has been selected and analyzed the dramatic elements in the said story. Finally, it is concluded that first of all, the Holy Qur'an has mentioned only a part of this story by melodious expression, so as not to deviate from the principle of guidance which is the ultimate goal of this divine source towards storytelling. Secondly, this story is mentioned only in Islamic sources and there is no mention of it in the current Torah and Bible. Thirdly, this story consists of at least seventeen elements of dramatic elements (plot, character, primary balance, inciting incident, plan, obstacle, conflict, suspense, tying knot, surprise, crisis, climax, dialogue, place, time, secondary balance and subplot ) has And it can be a suitable source for creating an artistic work. Fourthly, the most dramatic element that can be seen in the Holy Quran is dialogue and part of the conflict of the story.

Considering the existence of commonalities and interpretive differences in the field of verses of the rules of marriage in the view of the sects, the present article is based on the question about the examples of interpretive differences in the mentioned field with a comparative approach; This research is based on a descriptive method and information has been collected based on the library method. In addition to paying attention to the dignity of revelation, content, context of verses, etc., the use of sources of ijtihad accepted by each religion is also effective in the emergence of theoretical differences. According to research, in the discussion of legitimacy, the sects differ in the permission of temporary marriage, so that the Imams believe in the permission and the Supreme Sunni believe in its impermissibility. In the prohibitions of marriage, the views related to creating a womb through illegitimate intercourse and marrying women of the Book are different, and in the accessories and functions of marriage, the issues of dowry and its amount, payment of property and alimony, as well as the subject of looking, Vati rulings are differences.

How words relate to meanings has always been the source of differences in the interpretation of a text. This issue is strongly seen in the interpretation of the Holy Quran. The lack of research in this field led the writer to the subject of "comparative study of the relationship between words and meanings in the Qur'an with an emphasis on interpretations; to examine Majmaal Bayan, Al Mizan and Tasnim" with a descriptive-analytical method. In the end, it was found that the main difference can be traced in the two theories of "Truth and Permissibility" and "Spirit of Meaning". Some like Tabarsi, by accepting the theory of "truth and permission" have considered all the uses of words in non-topics as metaphorical, but after the emergence of the theory of the spirit of meaning and its acceptance by Allameh Tabatabaei, the existence of permission in Quranic expressions decreased significantly because he considered the meanings of the Quran to have Taweel knew that in the application of concepts they refer to all words in a real way, but he considered the application of those meanings in the senses to be virtual. On the other hand, Javadi Amoli, by denying the permission in the Qur'an, believes that words have been established for the souls of meanings and their use in general concepts and the application of those concepts to any perceptible or sensible example is "real". He compares the Qur'an to a hanging rope that the spirit of meaning in all stages including; The word, meaning, concept, external and internal and developmental facts, etc., indicate them in a real way.

Paying attention to the social reading of the verses of the Holy Quran and its pervasive influence in the Islamic society is one of the basic approaches of some contemporary interpretations in the last century. The present study, using a comparative method and an analytical-descriptive method, has criticized the interpretation view of Allameh Tabataba'i and contemporary Sunni commentators about the word "Rabatwa" in verse 200 of Surah Al-Imran, which is one of the important social verses of the Qur'an. According to Sunni contemporaries, "Rabatwa" means military preparation in absolute terms; Land and intellectual border management; Commuting to mosques and waiting for prayer is after prayer; While Allameh Tabatabai presented a social analysis of "relationship" and considers this word to mean Islamic relationship and the relationship of all people in all aspects of social life.The necessity and the main question of the research is that which of the two mentioned points of view helps to explain the social role of this verse and especially the word "Rabtowa"? By comparing the points of view, mentioning the interpretative narratives of waiting for prayer after prayer and going to mosques as points of commonality and social analysis of Allameh about Islamic morality in contrast to the determination of the mentioned examples by Sunni contemporaries is the point of difference of opinion of the mentioned commentators. The result is that according to Allameh Tabatabai's point of view and the study of the co-occurrence of words, the best interpretation is the same Islamic relationship which means the relationship of the Islamic Ummah in all aspects of social life, which, using traditions in a novel inference, should be the center of the formation of that imamate and the place of manifestation of that mosque

Tawheed is the most fundamental belief and basic basis for the teachings of Islamic religion, among the types of Tawheed, i.e., Tawheed in nature, Tawheed in attributes, Tawheed in creation, Tawheed in Lordship, and Tawheed in worship, Tawheed in essence is the basis and foundation of all branches of Tawheed. Surah Tawheed, as God's birth certificate, is the most important manifestation of God's inherent monotheism in the Holy Quran. This surah is responsible for explaining the inherent monotheism of God in the Holy Quran. Considering the importance of the discussion of inherent monotheism in Surah Tawheed and the importance of this issue for Shiites and Sunnis, this study deals with the comparative study of inherent monotheism from the perspective of the parties in Surah Tawheed, relying on the word "Al-Samad" and "Al-Samad" among the Quranic expressions in Surah Tawheed is the place of conflict of opinion among Shia and Sunni commentators. Accordingly, this research examines the opinions of Shia and Sunni commentators and the traditions of the parties regarding Uhud and Samad, and the commonalities and differences of these two groups regarding this issue.

Belief in the existence of miracles is one of the accepted principles of most Muslims, and many verses and hadiths also refer to this issue, however, some people of the Qur'an in the Indian subcontinent have denied this. The Qur'an has been divided into two sects in this regard. One group accepts the miracles related to before the Prophet (PBUH) and the other sect has completely denied the existence of miracles due to the conflict with the laws of nature. To prove their claim, they used some Quranic verses such as; The splitting of the moon, the birth of Jesus (pbuh) and his speaking in the cradle, the appearance of an angel on Mary (pbuh) and the preparation of heavenly food for her, have been carried on metaphorical meanings and interpretation (according to their standards) and the meanings They have denied its originality and considered it against the laws of nature. Therefore, the upcoming research is aimed at evaluating the opinions of the Qur'anists of the subcontinent with a descriptive-critical method, relying on the statements of foreign scholars.

The phrase "the day of revelation" (Qalam/42) is one of the Qur'anic similes that have been disputed by commentators on both sides, and its meaning has not been properly explained. According to some narrations attributed to the Prophet (PBUH), Sunni interpretation sources have considered the meaning of the verse to refer to God's incarnation on the Day of Judgment, and they say that God will reveal His leg on that day. There are other meanings in the sources of Fariqin. In this article, in a critical and descriptive way, with the aim of criticizing the narrations below the verse and finding a meaning in accordance with the context of the verses, in search of an answer to the question, what is the most appropriate meaning of the phrase "Yomma yukshafo an-saqi"? In the end, it was found that the narration attributed to the Prophet (PBUH) is questionable in terms of documentation and internal content, and the meaning possibilities expressed are not in accordance with the context and context of other verses, but because the address is to polytheists who deny the authenticity of the Prophet's (PBUH) mission. And promised them that you will see the revealed facts on the Day of Judgment. The result is that the expression refers to removing the clothes and seeing the hidden truths. This meaning is consistent with the authentic narrations and the meaning of the words and is in accordance with the content of other verses of this surah.

The verses (Isra/26 and Rum/38) oblige the Prophet to grant the rights of relatives with the address "Aat/Faat Zal-Qurba Haqqa". Most of the Shia commentators and a group of Sunnis, considering the dignity of the revelation and numerous evidences, have mentioned the special addressee and the first verse of the Prophet (pbuh) to be the relatives of the Ahl al-Bayt, especially Zahra (pbuh). A group of Sunni commentators, objecting to the narrations of the dignity of the descent, considered the audience and ruling of the verse to be the general Muslims, and the meaning of the relatives as the relatives of the general human beings. Sometimes they consider the Prophet to be outside the scope of the ruling of the verse. Most of the Shia commentators consider the meaning of right to be about financial and group rights, both material and spiritual; However, both have listed Fadak as one of the clear examples of the right. Most Sunnis consider the right to be the rights of the general believers, they deny the connection of these verses with the issue of Fadak and its implication on the granting of Fadak. While presenting a new plan, by evaluating the interpretative views of the parties while using the narrative-revelation method and the method of analytical-critical data processing and library data creation, it explores the meaning of the mentioned verse and proves its connection with the issue of Fadak.The result is that, despite the denial of some Sunni commentators, there is an undeniable connection between the concepts of the verse and Fadak as an example of the right of zal-Quraba, and its denial is due to religious prejudices. The denial of this is attributed to religious biases.

The infallibility of the prophets is one of the common beliefs among Muslims; But regarding its time, scope and meaning, thinkers of different theological schools do not have the same point of view. Many verses in the Holy Qur'an deal with the issue of the infallibility of the prophets, and some verses also imply the infallibility of the prophets. Among them, the issue of "decline" and "infallibility" of Prophet Adam has always been disputed among Muslim commentators and theologians. This research, with a descriptive-analytical method, seeks to answer the question, what is the view of Ayatollah Javadi Amoli and Fakhr Razi (representing two different theological schools, Shia and Ash'arite) regarding the verses related to the infallibility of Prophet Adam (PBUH)? What are the similarities and differences between the two views? The findings of this research indicate the alignment of the two commentators despite the difference in theological attitudes, and the differences between the two viewpoints are very rare in this issue. From Ayatollah Javadi Amoli's point of view, this incident happened at a time when there was no legislative prophecy, and the prohibition in the verse was also instructive, and the Holy Prophet also committed the first abandonment, which does not harm his infallibility. On the other hand, Fakhr Razi believes that Adam (PBUH) committed a sin, and of course, this sin was related to before he was sent and attained the position of prophethood, and there is nothing wrong with it. This research has examined and analyzed the reasons of two commentators and presented the selected opinion.

Makarem Shirazi has mentioned and discussed the opinions of Allameh Tabatabai widely and in many ways in his Qur'anic and interpretive works. This research, which was carried out with a descriptive-analytical method and library tools, examined the approaches of Makarem Shirari towards Al-Mizan in cases such as: Praising Allameh and Al-Mizan, quoting opinions and narrations in Al-Mizan, confirming Allameh's opinions, comparing the opinions of the author of Al-Mizan with his own and others' opinions, objections to Allameh's opinions and criticism of his opinions are listed. The most important approach of the author of Nemuneh interpretation to Al-Mizan; It is a reference that is evident in many cases, in his Nemuneh interpretation and also in his other Quranic works, of course, most of his references to Al-Mizan rely on the method of interpreting the Qur'an to the Qur'an. Of course, he did not limit himself to citing and confirming Allameh's opinions, but sometimes he preferred his own opinion and that of others over Allameh's opinion, and he expressed opinions contrary to Allameh's opinions under the verses, and he had problems with his opinions and criticized his opinions, of course, in some cases their opinions are common and their differences are only in words, also sometimes Allameh's opinion is correct and his criticisms do not have the necessary validity, and sometimes his critical opinions are correct and his opinion is preferable.