فهرست مطالب سیدمحمود طیب حسینی

In a part of Surah An_Naml, the Holy Qur'an deals with the story of Solomon and the Queen of Saba. In verse 44 of this surah, he mentioned the special design of the courtyard of Prophet Solomon's palace and that the Queen of Saba made a mistake when entering this courtyard and thought that she was stepping on water. The commentators' opinions about this action of Solomon are divided into three categories. Some have considered this type of palace design to continue the miracles of Solomon, and some have considered it as a tool to show his power, and a few have stated that the purpose of Solomon was to see the feet of the Queen of Saba. In this research, by analyzing this verse and the previous verses about this story, it is clear that the interpretations expressed from this verse are not defensible and in fact this action of Solomon was a psychological style to create the ground for acceptance of the truth and faith in God in the Queen of Saba.

Verse fifty-five of the Aal-Imran Chapter indicates the purification of Jesus (peace be upon him) by God: “…and purify you of those who disbelieve.” What is the meaning of this purification and what views exist in this regard? With the aim of explaining what this purification is through the method of comparative exegesis, the present paper seeks to study the view of exegetes about the purification of Jesus and present the adopted view based on Quranic evidence and some Jewish and Christian sources. By emphasizing that Jesus was not killed and crucified, the Quran shows that what is attributed to Jesus is unjust. The Jews had accused him of illegitimacy of birth, disbelief, witchcraft, and heresy, and believed that the punishment for these accusations was to be killed, and they insisted that they killed him. The Quran, in contrast, has purified him from these unjust accusations through different expressions, including by insisting on him not having been killed and crucified.

The present article is an analysis of a systematic example of the method of inferring the concepts of the words of the Qur'an in order to better benefit the audience of the Qur'an from its content. Based on the descriptive-analytical method, the writer analyzed the method of "Ayesha bint Al-Shati" in " Al I'jaz al bayani li al Qur'an (Problems of Nafi ibn al-Azraq)" and "Al-Tafsir al-Bayani l'al-Qur'an al-Karim" and selected eight words - "rabbiun", "makhmsa", "fi qulobham maraz" , put "Sarr", "Anas", "Fargh", "Nasb" and "Zal" as a base sample. Based on the results of the research, Bent Al-Shaty organized his method based on the principle of lack of synonymity and for a better and accurate explanation of the meanings of the verses, he followed and paid special attention to " thematic interpretation of a word by investigating all the verses containing the word " and "examining and criticizing the opinions of lexicographers and commentators under the verses and words". It seems that in many cases, his method has the ability to be modeled in the research of Quranic words, although there are criticisms such as the incompleteness and cumbersomeness of the reasons for rejecting the lack of synonymity of some words.

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

An examination of the doubts raised against the Qur'an shows that the source and axis of many literary debates is the lexical type of the words of the Qur'an; Therefore, the present article intends by examining some doubts that are centered on lexicology, by the method of description and analysis, emphasizing the need for research in linguistic and Quranic terminology and using the correct and sound rules of lexicology for interpretation of the Qur'an and to answer to doubts. In this study, it was found that the source of the doubts of the three-day fast of Ramadan, the incompatibility of human creation with scientific discoveries about the combination of jumping water from the bones of the man's back and the middle of the woman's breasts, and the doubt of incompatibility of Jesus' speech in the cradle based on the Christian sources, rooted in Lack of correct knowledge of the meaning of the words "Yutiqunah" and "Ayyaman Ma'ududat" in verse 184  of Baqarah, "Tara’ib" in verse 7  of Tariq and "Sabiyy" in verse 29  of Surah Maryam, and can be relied on by using lexical sources. The Qur'an itself and the choice of meaning according to the scientific and historical facts of these words from among their various meanings, answered the mentioned doubts.

One of the important rules of worship that has an inseparable connection with prayer is the rule of ablution. The verse containing the quality of performing ablution, which is called the ablution verse, is found in Sura Māʾida (verse 6); A sura that was revealed at the end of the life of the Prophet Muḥammad in Medina. We know that prayer was legalized in Mecca. Also, according to some evidence, the Prophet always prayed with ablution from the beginning of his Prophethood. Therefore, it is reasonable to ask why the ruling on ablution for prayer and the quality of performing it was revealed late at the end of the prophethood and in Sūra al-Māʾida. Commentators have paid less attention to this issue, and have rarely asked why. In the present study, the scattered comments of some commentators are examined and criticized. The hypothesis of this study is that the legislation of ablution was carried out through a non-Qurʾānic revelation at the beginning of the Prophet's mission in Mecca; But since some Muslims during the period of Medina did not pay attention to the invalidities of ablution or to performing ablution or performing it correctly, especially for the morning prayer, and sometimes they attended the prayer of the Prophet without ablution or with an incomplete ablution, and also, in order to emphasizing the necessity of paying attention to ablution and two other purifications (al-Ghusl and al-Tayammum), the verse of ablution was placed in the last years of the Prophetic period, and in a chapter before the last chapter of the Qurʾān.

The explanation of the supernatural phenomena in the Qur'an by the prophets and divine saints that happened as a miracle or honor is one of the controversial issues of the commentators; In this research, the miracles of Prophet Jesus (PBUH) were analyzed and analyzed from the point of view of two contemporary commentators, Javadi Amoli in Tasnim and Abdo and Rashid Reza in Al-Manar, focusing on verse 49 of Al-Imran. The results of the research showed that all the commentators are of the opinion that the miracles mentioned in the verse were issued by Jesus (pbuh), but Abdo denied these miracles with a rational approach. This is despite the fact that his reasoning in denying the miracles of Prophet Jesus (pbuh) is not complete, in addition to this, there is a contradiction in Rashid Reza's point of view in rejecting the miracles of Prophet Jesus (pbuh) and there are reasons in the statement of Ayatollah Javadi Amoli that contradicts the appearance of the verse or The verbal emergence of the verse and the fact that the past tense in the verse of Surah al-Ma'ida indicates the occurrence and the present tense verbs indicate continuity, have not been accepted.

The Egyptian modernist Kholi considers the Qur'an to be a literary, yet revelatory and sacred text that must be understood as human literary texts. He considers the purpose of revelation as guiding, and the purpose of interpretation as literary understanding, and introduces it before all understandings. This method has caused him to have fans and critics among the Quran, Egyptian and Iranian scholars. Modernists consider him a fanatic of tradition, and traditionalists accuse him of modernism and apostasy. This challenge caused the present article to analyze the factors of formation of this theory in an analytical method with a critical approach. The result is that Kholi, under the influence of personality traits, the Egyptian literary movement and Arab romanticism, inspired by reformers such as Abduh and Taha Hussein, used Western linguistic studies and theological research and in designing the theory of literary interpretation, taking into account Jahez's works. , Jorjani and Shatebi have shown the root of this theory in his thought. By identifying the factors behind the formation of this theory, the ground for fair criticism is provided.

The term Maqām Ibrāhīm is used twice in the Qur'an, in verses 125 of al-Baqarah and 97 of Āl-i ʿImrān, The main question of this article is whether these two verses, in the context of their revelation, only wanted to convey a message to their audience about Abraham's stepping stone, or were they looking for another discourse by choosing the title Maqām Ibrāhīm? In this research, by analyzing the linguistic structure of Tajrīd, it was revealed that the Qur'anic title Maqām Ibrāhīm has undergone a change of meaning throughout history, in the form of narrowing of meaning. This Quranic title is used in the context of revelation, in the meaning of Abraham's place of worship and for all Kaʿbah, not just "stepping stone". Therefore, the Qur'an has called the House of Allah the Almighty, the place of Abraham (= the place of worship of Abraham) and with this title, in order to establish the context of the order to change the Qiblah (in verse 125 of al-Baqarah) and theoretical support for this order (in verse 97 of Āl-i ʿImrān), against the criticisms of the Jews. Madinah and their speech was from Bait al-Moqaddas.

One of the most important verses of the Holy Qur'an, which brings gender inequality to mind in the modern era, is Q 4:3. According to this verse, those men who are capable of observing justice among wives are allowed to marry up to four women. Mentioning the legislation of polygamy in Islamic ruling, the early and medieval Muslim exegetes devoted their efforts to some linguistic-literary discussions about the Q 4:3. However, a new generation of Muslim exegetes, paying attention to the emerging questions and doubts in the contemporary period, have disregarded the traditional interpretations and provided justifiable interpretations which are appropriate to the modern socio-cultural conditions. In this research, the authors are going to study the change of attitudes of Muslim exegetes towards the interpretation of the holy verse Q 4:3 by focusing on Al-Manār, Al-Mīzān and Min Waḥy Al-Qur'ān. This study shows that while Abduh, Tabātabāei, and Fadlallāh advocated the legislation of polygamy in Islam, Sheikh Muhammad Abduh who was influenced by the doctrine of Neo-Mo'tazelah, forbade the practice of polygamy in Egypt in order to provide a more appropriate interpretation to the expectation and interest of the audiences in contemporary period.

Dowry is one of the concepts in the Holy Qur'an, which has always been the focus of scholars of interpretation due to its connection with various fields of jurisprudence, legal, social, economic and family, and many debates have been formed around it. However, among the interpretative questions about dowry that have not yet received an answer is why the Holy Quran, instead of using the long-established word "mahr" which has a long history in Arab culture before Islam, uses the word "Ajr", "Farizah", "Sadaqah" and "Nahleh" are used to refer to the concept of dowry.In order to answer this key question, in the present study, using the method of historical semantics, the oldest precedent of the word "Mahr" in the Afro-Asian language has been searched, the evolution of the meaning of this word up to Madrasa Arabic has been studied, and the components Its meaning is extracted in the context of revelation of the Holy Quran. This study shows that the word "dowry" was formed on the basis of this cultural belief in the pre-Islamic era that marriage is like an economic transaction in which a woman is a commodity in exchange for a certain amount of money, which is the dowry. , is exchanged.In contrast to this pre-Islamic belief, the Holy Quran has abandoned the use of the mentioned word and has used four new words to establish an Islamic culture in the field of dowry.

Is the slaughtered animal by the people of the book lawful or not? This issue has been the subject of controversy among commentators and jurists for a long time. Muslim jurists are divided into two groups regarding this issue,  few Shia jurists and the majority of Sunni jurists believe that the animal meat slaughtered by the People of the Book is lawful while the majority of Shia jurists consider the slaughter of the People of the Book to be haram. In this article, the opinion of two great  Shia commentators, Allameh Tabatabai, and Ayatollah Javadi Amoli, has been explained. These commentators believe that the sacrifices of the people of the book are valid, But the meaning of the word "food" is the source of their different opinion. Allameh believes that what is meant by food is grains and does not include the ritual sacrifices of the people of the book, and Ayatollah Javadi Amoli, with Quranic and customary arguments, as well as internal evidence and verses, states that food does not mean specifically barley and wheat.  It includes cooked and raw food. As a result, the verse provides the solution of food prepared by the People of the Book, both slaughtered and non-slaughtered. Accordingly, the argument requires two things: 1. Purity of the people of the book; 2. Their slaughtered animal to be lawful

Some of the interpretation traditions include the occasions of the revelation (asbāb alnuzūl) aḥādīth of the verses and surahs, whose validity and role or lack of role in understanding and interpreting the Qur'an has always been discussed. The occasions of the revelation aḥādīth can be discussed from different perspectives and so far many articles have been written about its different angles. One of the significant topics is the cause of the descent, the place of the occasions of the revelation aḥādīth in the interpretational traditions of the Ahl al-Bayt (a.s) and the extent of their validity and citation in the interpretation of the Qur'an. The present article, with the method of analysis and description, by examining the nature and various aspects of the occasions of the revelation aḥādīth the Qur'an, aims to answer the question, what is the position of the occasions of the revelation aḥādīth o among the interpretative traditions passed down from the Ahl al-Bayt (a.s)? The result of this research is that Imam Ali (a.s) is the only Prophet’s Companion who witnessed the revelation of all the verses of the Qur'an and he is aware of all the occasions of the revelation aḥādīth, but the traditions transmitted by him are not so many, and the number of traditions transmitted from the Ahl al-Bayt (a.s) was identified as about 162 traditions, some of them in the capacity of interpretation and adaptation of the verses is not the occasions of the revelation in real. This sign of not-so-much importance is the occasions of the revelation in the interpretation of the Qur'an. Also, from the point of view of Ahl al-Bayt traditions, the ruling of verses is never reserved for revelation.

One of the most important verses of the Holy Qur'an, which has brought gender inequality to mind in the contemporary period, is Q 2: 282. According to this verse, the value of women's testimony is reduced by half compared to men. Describing women as mentally retarded, poor in memory, and unable to record events, the wide range of Muslim scholars have, willingly or unwillingly, provided interpretations of the Q 2:282 based on gender stereotypes. Despite the fact that these interpretations were very widespread until the fourteenth century A.H., the new updated interpretations have been offered in contemporary period partly because of emerging questions and doubts over Islamic teachings on women. Focusing on Al-Manār, Al-Mīzān and Min Waḥy Al-Qur'ān, the authors will prepare a comparative study of all different interpretations that have been projected around the holy verse Q 2:282. This study illustrates that the authors of the above-mentioned exegesis have tried to provide new understandings of the holy verse, which are appropriate to modern questions and needs of Muslim world.

The hadiths of Imams (AS) are the most important source for understanding the meaning and purpose of the verses of the Qur’an. An important part of the hadiths is devoted to the inner expression and interpretation of verses. Undoubtedly, accurate validation of these hadiths is necessary to examine their attribution to the Imams (AS) and to explain the esoteric meaning and interpret the verses. Experts validate this reports in a variety of ways; Some have simply and optimistically criticized, selected and accepted them, while others, based on the phenomenon of forgery and exaggeration, have pessimistically criticized and rejected the interpretive (esoteric) hadiths. This study aims to answer the question of “what matter in the field of critique method dose distort the realism of the evolutional result?” Assuming that the category of validation or critique of interpretive hadiths is a kind of judgment that may be realistic and of scientific value or otherwise described, this article identifies the harms and expresses incorrect methods in evaluating these hadiths to prevent misjudgment of interpretive hadiths. Ignorance of defining exaggeration, failure to measure the data of rijāl scholars, indifference to opposing sayings and reports, incomplete understanding of the text of the interpretive narrations, disregard of the rule of “stopping and rejecting knowledge” in the study of interpretive narrations, citing some principles of difference, supposing the interpretation and commentary as similar, and relying only on “theological-principle interpretation,” are among the methodological defects of the validation of interpretive hadiths that are explained in this article.

One of the controversial verses of the Qur’an is verse 82 of Sūrat Al-Naml. Qur’an researchers have found the nature and meaning of Dābbah in this verse as ambiguous based on intra-textual information. Since the ambiguity in the characteristics of Dābbah also obscures the message of the whole verse, many commentators have tried to reveal the meaning of Dābbah and the message of the verse with the help of various propositions outside the Qur’an, but these epistemologies are challenged from different perspectives. The present research has sought to reveal the apparent instance of Dābbah and the implication of the verse in the context of revelation by analyzing the structure of “Tajrīd” from the data of the verse itself. In this article, based on the analysis of the structure of the text, it was shown that the external instance of Dābbah is the same as the instance of ‘al-arḍ (earth) and these two notiions are of similar reference (Coreference). In general, it was found that this verse describes the feature of “earth” on the Day of Judgment. This verse says using the linguistic method Tajrīd: “On the brink of the Day of Judgment, it will be revealed that the ‘earth’ is a living being full of consciousness, and on that day, the ‘earth’ will testify to the behavior of the deniers of the Day of Judgment.”

The verse 12 of Surah Talaq counts the earth as seven heavens. The main issue of this paper is what is the relationship between counting the earth and the seven heavens in conveying the message of the verse? To analyze the discourse of the Qur'an on the similarity of the earth and the seven heavens, it is necessary to find the similarity in this verse. Quranic scholars have expressed various views in explaining the resemblance of the earth to the seven heavens; But these perspectives face challenges from different perspectives, especially in terms of text structure. Therefore, in this article, with a new look at the signs within the text of the verse, the similarity of the earth with the seven heavens was explained. An analysis of the structure of the verse shows that this verse emphasizes that the earth bears a complete resemblance to the seven heavens, not in aspects such as being seven, but in being constantly under the Lordship of God. Overall, the emphasis was on God's constant presence in the management of the earth, as opposed to the beliefs of the audience at the time of revelation about God's relationship with the earth. On the other hand, this emphasis on the Lordship of God on earth is a theoretical support for the Shari'a commandments of Surah Talaq to obey these duties.

One of the tenets of Islam is the infallibility of the prophets, especially that of the Last Messenger of Allah, peace be upon him and his family. According to the teachings of the Qur'an, Muslims believe in the inerrancy of the Messenger of God (s) but the exegetes differ in their opinions concerning the scope of infallibility. The Shiite scholars subscribing to complete infallibility of the Prophet (s), have portrayed his personality in a way that fits their religious doctrine.  Sunni scholars do not believe in complete infallibility of the Prophet (s) inasmuch as they rely on the literal meanings of some verses which is why they differ in their opinion about the infallibility of the Prophet (s) in all respects. The present article uses a descriptive-analytical method to compare Tabari's view, a Sunni commentator, with that of Tabarsi, a Shiite commentator, on the infallibility of the Seal of Prophets (s) under verses 105 and 106 of Surah al-Nisa, verse 49 of Surah al-Māʾida, verse 43 of Surah al-Tawbah, verse 52 of Surah al-Hajj, verse 37 of Surah al-Aḥzāb and verse 2 of Surah al-Fatḥ. The comparison is intended to address the question as to what the opinion of the two exegetes concerning the scope of the Infallibility of the Prophet (s) is.  After examining the two views, it became clear that Tabari, despite having an independent school, accepts the infallibility of the Messenger of God (s). But he does not consider him infallible in all respects since he interprets some verses based on their literal meanings, which is why he believes that the Prophet (s) may err. If he happens to make a mistake or commit a sin, he should ask for forgiveness.  But Tabarsi criticizes the opposing views by accepting complete infallibility - from sin and error. He maintains that the Messenger of Allah (s) is infallible throughout his life.

One of the components of Al-Khouli’s proposed method in contemporary literary interpretation is the application of psychological and sociological analyses. Given the innovations of Al-Khouli’s perspective in these two areas and also their impact on the interaction of humanities with Islamic sciences, the main purpose of this article is to analyze Al-Khouli’s views on these two subjects. This significant aim will be fulfilled analytically based on library data, Al-Khouli’s interpretive works and Bint al-Shati’s commentary. The result of the present article is that due to the drawbacks of the Sunni school of interpretation, Al-Khouli, while referring to the Qur’an with a thematic interpretation and using psychological and sociological analyses, intended to grasp the Qur’an more accurately and prove the Qur’an’s ability to solve today’s problems and adapt the literary comprehension of the Qur’an to modern needs of the society, which are the strengths of his perspective and the ultimate and methodological flaws of Al-Khouli’s view have not had a negative effect on its sociological analyses. In psychological analyses, apart from Khalfullah’s idea of considering the Qur’an mythical, there are no defects in such analyses in Al-Khouli’s own works. Besides, the positive functions of psychological analyses can be observed in Bint al-Shati’s commentary. It indicates that this standpoint, in essence, is considerable in these two areas and should be validated depending on the type of its application in interpretation. Taking into consideration the correct interpretive rules and regulations, implementing the propositions of Al-Khouli’s view on these two issues, gives a more accurate and practical comprehension of the verses.

the present study using a comparative method and analysis of the obtained data, has made a comparison between two Qur'anic and Biblical narratives from the place of Mary's birth, and through this comparison, the common point in "The birth of Christ in the village" "Bethlehem," he says. As for the different points, he states that according to the Gospels, this delivery took place in a manger or a cave, accompanied by Yusuf Najjar, but according to the Qur'an, Maryam was alone at the time of delivery and just below or next to the date palm. He brought Christ into the world. However, in relation to commonalities, "childbirth in a cave and next to a palm tree" can also be deduced from the Gospels and interpretations of the Qur'an. And in analyzing the connection between this birth and the palm tree, the following points can be reached: 1- The giving of dried palms confirms the extraordinary pregnancy of Maryam. 2- The date palm is a pure tree and the birth of Mary under it is to defame her. 3- This birth shows the ascension of Jesus because the palm is a symbol of ascension. 4- Dates are useful and energizing food for breathing.