جستجوی مقالات مرتبط با کلیدواژه « tasnim interpretation » در نشریات گروه « علوم انسانی »

It is clear that thoughts and scholars are changing in certain, unwanted or self -evident situations. This change, while it can emerge in each of the theoretical and practical domains, is possible in various forms such as "justice, silence, confusion, ambiguity and neglect". One of the methodological missions is to observe such conditions to provide a more accurate picture of the subject (= object). In addition, the examination of these ups and downs of this scientific uphill has significant epistemological and methodological results; For example, conflict in the foundations, changes and changes of the logic of the interpreter's understanding over time and in the evolution of his scientific personality. Investigating Ayatollah Javadi Ameli's interpretive votes in the verses of the woman's subject, in analyzing the propositions and matching them with their interpretive foundations, shows some kind of conflict between the interpretive views with the foundations below some of the verses. The results suggest that although they generally have had a major adherence to their foundations, they have experienced aspects of change, transformation, and crossing the foundations that are in place of reflection.

This study aims to identify the political issues raised in the interpretations of the Holy Quran. The comprehensive, sequential interpretations studied included the interpretation of Al-Mizan, Numoneh, Tasnim, Al-Manar, and Fi Zalal. To identify the political issues raised in the commentaries, first, the issues raised in political science were identified, and a comprehensive system of issues consisting of 263 subjects and main components and 271 sub-issues were extracted. In the next step, 57 main issues and components were identified in the form of 611 titles, which constitute about 21% of the main issues of political knowledge. Among the main issues raised in the field of research, only one title and article has been mentioned about 15 main issues, which are about 26% of the total issues identified. While about the three points of ruling (71), war and jihad (68), and government (66), i.e., 5% of the total known issues, 204 titles and articles have been mentioned, which have about 33% of the total titles and articles. Statistically, the percentage of problems posed in comprehensive, sequential interpretations is very limited and unbalanced. Because firstly, the Qur'anic view has been extracted from a few political issues, and secondly, most of the discussions have been made about a small number of the political problems. Accordingly, the sequential, comprehensive interpretations studied do not meet the needs of the Qur'an and politics, and a completely political interpretation must be developed by commentators familiar with political science to fill the gaps in this field and respond to the growing comprehensive scientific interpretation in this field.

Intercession is a doctrinal principle and one of the most important theological issues in Shiite and Sunni Muslims. Although the principle of intercession is clearly stated in the Qur'an and the intercession of the Friends of God in the hereafter has been accepted by Muslim commentators (Shiites and Sunnis), some believe that intercession is God's deed and His right, therefore, requesting others to do God's deed is polytheism. The commentators of Al-Manar interpretation (Mohammad Abduh and Rashid Reza) have raised some doubts about this issue. The Shiite commentators, including the author of Tasnim interpretation, Ayatollah Javadi Amoli, have tried to answer these doubts using verses and narrative-theological evidence. Intercession is not a change in the divine will, but rather a reasonable deed permitted by Him based on rational reasons. Given the controversialness of intercession among Muslims, it is necessary to take it into consideration. This research aims to study these two perspectives comparatively. First, the doubts about intercession have been addressed. Then, based on Tasnim's interpretation, the Qur'an, and rational and narrative reasons, the doubts have been answered. Relying on library resources, this research has used descriptive-analytical method.

Introduction to the interpretations of the Holy Quran is one of the most important ways to achieve the method of interpretation as well as the principles and specific views of the commentator. What makes it necessary to study and reflect on the introductions of the Qur'anic commentaries and convey the views of the commentators accurately to the reader, is the commentator's attention to some Qur'anic issues and narration in the introduction and its relationship with his interpretive method. The present study has been written with the aim of examining and analyzing the introduction of Tasnim's commentary by Ayatollah Javadi Amoli and other interpretations of the Qur'an to the Qur'an, with a comparative approach and using an analytical and descriptive method. The result of this research showed that each of the introductions of Qur'anic interpretations to the Qur'an that have been written in the contemporary period, firstly, there are differences in the expression of interpretive topics, Qur'anic subjects and related sciences in them and Secondly, it seems that the topics and issues stated in these introductions are almost formulated and formulated in a way that guides the reader through the interpretive method of the Qur'an to the Qur'an and its methods In the meantime, the introduction of Tasnim's commentary has the characteristics of a comprehensive introduction because it has interpretive and Qur'anic issues and also the contents presented in it clearly express the method of the commentator

There are wise developmental differences between men and women. In recent decades, the issue of women as an international issue has been addressed by citations such as the Convention on the Elimination of All Forms of Discrimination against Women and the 2030 Document, the main nature of which is to create a complete similarity between men and women based on gender. It imposes requirements on governments and nations. Islam, considering all the rights of women, gives her a high status. But at the same time, there is a balance between the rights of men and women in Islam, which is commensurate with the dignity and nature of each. This descriptive-analytical study, in a library and field manner, seeks to evaluate the provisions of international treaties and instruments, with Qur'anic verses on women's rights, based on Tasnim's interpretation. Tafsir Tasnim, based on the verses of the Qur'an, has recognized rights such as: developmental, legislative, value, etc. rights for women as inalienable rights. While these international treaties place more emphasis on one dimension of a woman's existence, namely her appearance and gender, and whose laws are in clear conflict with a woman's natural needs, this attitude causes double oppression of women, and even men.

Among the issues concerning Qur’anic sciences and interpretation, a knowledge of methods for evaluating and analyzing narratives by commentators is one of the most considerable branches. In the contemporary era, Tasnim Interpretation is the only jurisprudential and comprehensive commentary including various interpretive methods, and seeks to introduce Qur’anic programs for humans’ happiness into their daily lives. Using the narrative-revelatory research method, descriptive-analytical processing and library data collection technique, this research examines “methods of evaluation and analysis of interpretive narratives in Tasnim Interpretation” with the purpose of discovering research concepts and methods of evaluating and analyzing documents and contents of narratives. The findings indicate that in Tasnim interpretation, the understanding of any matter is essentially based upon rational arguments. When assessing the document, the commentator refutes the narrative even if the document is approved, but the text is rationally flawed, otherwise, without referring to the issues regarding the science of Hadith Narrators, he merely points out the deficiency of the document. Moreover, while evaluating the documents of some narratives, he believes that if their contents do not have rational flaws, they are acceptable and every now and then he explicates their texts. He does not regard a mere lack of accord with the Qur’an as enough to reject the text of the narrative; rather, he considers its opposition and inconsistency as obstacles to acceptance and has drawn on irrefutable narratives and verses and rational arguments to evaluate the text. In cases where he does not accept a narrative for any reason, he either does not quote it, or merely mentions the source or the name of the interpreter.

Scholars in the field of religious studies have always been concerned with religious text, especially the Quran, to understand their propositions, the evidence of which is the interpretations of holly texts. Quran, as an undistorted divine text, provides an opportunity for applying new methods of text analysis. One of these new methods is semantic studies that, considering its capabilities, could be in the service of understanding the text of Quran. In his Tasnim Interpretation, Ayat allah Javadi applies the Quran-by-Quran method of interpretation. This interpretation method and Javadi’s point of view raise semantic considerations like semantic networks, intertextual relations, contexts of verses, and lexical debates. Of course, the mission of this interpreter has not been to present an interpretation according to semantic rules, especially the cognitive semantics, so its application is dispersed and inconsistent.

Methodical definition of Quran jurisprudential words plays an important role in the understanding of the divine intention of the meaning of these words. One of the Ayat Allah Javadi’s worthy works in Tasnim Interpretation is that he sets rules for finding the proper meaning of the jurisprudential words. There are three principles, in Tasnim Interpretation, for determining the meaning of Quran jurisprudential words: (1) recognizing the lexical meaning of the jurisprudential word; (2) discovering the Quranic meaning of the jurisprudential word; (3) recognizing the idiomatic meaning of the jurisprudential word. In Tasnim Interpretation, fourteen rules, following the three principles, has been observed to present the principles in a methodical way. In this paper, we discuss these principles and rules to present the reader with the correct and comprehensive method of defining the jurisprudential words of Quran, which is one of the scholarly innovations of Ayat Allah Javadi in his Tasnim Interpretation.

Tasnim interpretation is a contemporary method of interpretation whose developer uses Islamic narratives from traditional Shiite and Sunni resources besides working through the Quran-to-Quran interpretation method and presenting various doctrinal, moral and social discussions. Ayatollah Javadi-Amoli argues for the independence of the Quran from external sources in its self-reference. On the other hand, he considers tradition in a high position and posits that the Quran minus Ahl al-Bayt (AS) equals the Quran minus the Quran. This article aims to explain these two approaches and the perspective of Ayatollah Javadi-Amoli toward the position of tradition and its function in interpreting and analyzing the Quran.

One of the exegetical methods coming into focus in the contemporary era due to the efforts of Allameh Tabatabai and then by Ayatollah Javadi-Amoli is the Quran-to-Quran interpretive method. Various arguments have been proposed for the validity of this method. One of these is that the traditional Islamic narratives consider the Quran as the criterion for assessing the validity of narrative. By the same method, the Quran is considered to be independent of the Islamic tradition for an explanation of its intentions. By reference to the collection of Islamic traditional narratives, it is found that this argument faces several shortcomings. The present study aims to elaborate this argument and then analyze its shortcomings. Furthermore, as he is one of the contemporary revivers of this school of exegesis, the present study is based on the views and theories of Ayatollah Javadi-Amoli.