جستجوی مقالات مرتبط با کلیدواژه « آلوسی » در نشریات گروه « علوم قرآن و حدیث »

The application of the Prophet's Method in the interpretation of the Noble Qur'an, particularly in relation to verses directly related to the Prophet's Method, is considered a fundamental principle of interpretation. Furthermore, the Prophet's Method should be taken into account in explaining other verses as well, as it provides dimensions of necessary expression in the interpretation of verses that other sources and documents are unable to present. Understanding the Prophet's Method frees us from spiritual distortions, superstitions, and potential confusion that may arise in the process of understanding and interpreting the Qur'an. Among the interpretations that have also focused on the Prophet's Method is 'Ruh al-Ma'ani,' which is considered an important interpretive source among Sunni scholars and is regarded as a comprehensive encyclopedia of previous interpretations. However, the extent to which the application of the Prophet's Method has been properly carried out in the interpretation of Ruh al-Ma'ani has not been addressed in previous studies. Therefore, in this research, through a descriptive-analytical approach, the case studies of the verses of Tathir, Mubahalah, and Sharh al-Sadr, in which the lack of attention to the Prophet’s Method causes an incomplete interpretation of them, are examined in Ruh al-Ma'ani. The results demonstrate that Aloosi, despite considering the Prophet's Method, has not adopted a sound scientific approach and has provided an incorrect and unscientific interpretation of these verses, in addition to selectively utilizing the Prophet's Method with a narrow perspective.

The word infallibility means prohibition, and in the term, it means the existence of a force that protects a person from committing mistakes and sins. The Imamiyyah, while agreeing on the Imam's infallibility, have proved it with numerous reasons. Referring to some sermons, Alousi says, "Ali's acknowledgment of his mistakes and asking for forgiveness" is proof of his non-infallibility. The present article has tried to critically examine Alousi's point of view, relying on the documentary method. He has selectively used some passages of Nahj al-Balaghah for specific purposes without paying attention to the context of the speech, looking at Imam's words in a systematic way, just by the appearance of the words. Imam's acknowledgment of "mistake" concerns the civil dimension and "seeking forgiveness", is due to the difference between the language of supplication and the Sharia, and related to preoccupation with non-obligatory duties and refers to the aspect of education and upbringing of the Ummah. Considering the consensus of the Shiites on the infallibility of the Imam and Alusi's suspicions, it is necessary to address the subject of the debate.

Taqiyyah or dissimulation is a completely rational strategy based on the preference of the most important over the important, which is accepted by all rational people from every religion and school of thought. In the Holy Sharia of Islam, it has been generally accepted by all the jurists and commentators of the main schools of thought, and the twenty-eighth verse of Surah Al-e ‘Imran is considered the main religious reason for the permissibility of Taqiyyah. This article, which has been conducted through a descriptive-analytical method and using library data seeks to answer this combined question: What is the Qur’anic evidence of Taqiyyah from the perspective of Alousi and Allameh Tabatabai? And what is Alousi’s objection to the Shia view on Taqiyyah and Allameh Tabatabai’s answer to it? The result of this research is that the content of the mentioned verse has been discussed in detail by these two commentators and the legitimacy of Taqiyyah has been proven. Of course, Alousi’s claim is that the Shia has taken the extreme path in prescribing Taqiyyah; But with the valid and reliable answers given by Allameh Tabatabai, it is clear that this accusation and claim of Alousi against the Shiites is not true. In addition, in the light of this research, it was determined that the only difference between the parties is in the extent and characteristics of the permissibility of Taqiyyah, which will be discussed after reporting the words of two commentators in stating the items of “exception” in the mentioned verse.

One of the controversial verses of the Qur'an, which has attracted various views from the thinkers of the two sects, is verse 55 of Surah Ma'idah. This verse, which is known as the "verse of guardianship", is considered by the Shiites to be one of the most important verses that emphasizes the guardianship of Ali (AS) after the Prophet (PBUH). According to this verse, the Prophet (PBUH) considered Ali (AS) as his guardian through revelation, which is clearly a sign of the legitimacy of his guardianship. However, some Sunni commentators, such as Alusi, have argued in applying this verse to the guardianship of Ali (as), adding objections to the Shiite beliefs and concluding that the verse of guardianship cannot be applied to the guardianship of Ali (as). AS) be honest.He believes that the verse of Wilayah contradicts the succession of Ali (as) in terms of the status of revelation, literary dimension, jurisprudential dimension and theological dimension. Leading article organized by descriptive-analytical method; Examines and critiques Alusi's suspicions about the verse of Velayat. He takes Wali as "lover and Nasser" and Ruku as "humility and humiliation" and introduces the dignity of the revelation of the verse as Muhajireen and Ansar, but according to Shiite scholars, the word Wali means "first to "Possession and supervision", and bowing is the same as "bowing while praying" and the verse has been revealed specifically in the honor of Ali

Making a general or particular comparison between two exegeses is among Qur’anic research criticisms in the contemporary era. Regarding the fact that Tafsir Rouh ol-Ma’āni from Ālousi, the acclaimed commentator of the 13th century is recognized as the 2nd version of Tafsir Kabir from Fakhr Rāzi, the eminent theologian of the 6th century, the present study using a descriptive-analytical approach, attempts to compare the issue of God’s physicality from the view of both above commentators. This research has concluded that both Rāzi and Ālousi acknowledge that God is free from physicality but there are 2 differences between their views: First, Rāzi has emphasized on the infeasibility of this issue and has presented some rational arguments to prove his view while Ālousi has accepted this issue because it is the method of many other outstanding Islamic scholars and does not refer to or emphasize on the infeasibility of God’s physicality. Second, Rāzi has raised this discussion in a way that denotes the preference of hermeneutics in the style of Mu’tazila whereas Ālousi accepts the things that are attributed to God in the Qur’anic verses as well but he delegates determination of meaning to God. He still has a tendency to hermeneutics in some cases though. Furthermore, it should be noted that Ālousi has also criticized the view favored by Rāzi in some places.

The comprehensiveness of the Qur'an is one of the important foundations for the interpretation of the Qur'an.  Each of the Shiite and Sunni commentators has tended to one of the views based on arguments in each of the areas of comprehensiveness. The detailed and serious involvement of Alūsi and Ayatollah Javadi Amoli in this discussion has raised questions about their position on the realm and extent of the comprehensiveness of the Qur'an. Therefore, the present article seeks to address this issue in a comparative manner with a critical approach. The findings of the study indicate that both have accepted comparative comprehensiveness but have differed in essential comprehensiveness. Alūsi has not been able to obtain one of the existing views due to his doubts in the field of essential comprehensiveness, but Ayatollah Javadi accepts the maximum view with the two conditions including the esoteric and interpretive instructions of the Qur'an and their explanation by the infallibles (a). Although the opinion itself is provable and other reasons can be put forward to support it, there is some evidence of weakness in some arguments presented.

The verse of Wilayah is among the verses interpreted differently by Alūsi and Allama Tabatabai.   In this study, using the interpretive sources and descriptive-analytical method, the views of these two commentators have been studied comparatively. Through this comparative study, it was concluded that the verse of Wilāyah was revealed about Imam Ali (a).  Keeping in view the context within the verse itself and the meaning of "guardianship and leadership" that occurred to the minds of the people of the age of revelation from the term "Wali</em>"  and the fact that this meaning is common to all the Arabic cultures and that the term "ruku</em>" in the common view of Muslims means bowing, when there is no other evidence to show that it has been used in another meaning, then it must be taken as bowing during prayers which is the apparent meaning commonly understood from it. This meaning of ruku'</em> can be reconciled with "humility" and "faith" at the same time.

The interpretation of the verses of the Holy Qur'an with the help of narrations, especially the hadiths of the Ahl al-Bayt (as), has a history as old as the Qur'an, and the commentators of the two sects have mentioned some interpretive narrations to explain the teachings of the Qur'an. Therefore, it is important to study the narrations narrated by Sunni scholars in order to bring the views closer and to express the points of commonality and difference; among the commentators who have cited the narrations of the Ahl al-Bayt (as) is Seyed Mohammad Ālūsī, one of the thirteenth-century Salafī scholars in his Tafsīr Rūḥ al-Ma'anī fi Tafsīr al-Qur’an al-‘Aẓīm. The present study comparatively examines the narrations narrated from Imam Riḍā (as) in this Tafsīr; therefore, by briefly introducing the interpretation of Rūḥ al-Ma'anī and its author, it expresses his various interpretations of Imam Riḍā (as) and enumerates the sources used by him in these narrations. Then by examining the thirteen narrations of Raḍavi quoted in the above-mentioned Tafsīr and their authenticity and mentioning the sources of the mentioned narrations and commentary books of the sects, while briefly referring to the content of the narrations, it points out the possible mistakes of Ālūsī.

The sensitive approach of salafis in interpreting metaphysical concepts such as believing the unseen is considered as the ontological basis of this systematic thought. The present study is to investigate Aloossi's and Salafis' theological thoughts comparatively as the founders of this school of thought. Using an analytical-descriptive research method, the authors of this paper have studied the issue of believing the unseen. According to the studies, Aloosi has implicitly approved salafi thoughts in interpreting the issue of believing the unseen, although his undeniable susceptibility of soofi inclination has opened up a gap between his viewpoint and that of salafis'. In one hand and in line with salafis, Aloosi has emphasized the issues such as non-intervention of interpreting believing the unseen with the issue of lordship and absolute lordship of the divine nature, and on the other hand, he contends that the friends of God has been able to know the unseen, Moreover, Aloosi maintains that the unseen knowledge is limited. Aloosi's blind binding and dogmatism to the manifest and external face of the verses of believing the unseen and the necessity of intermediators for transmitting the unseen to the friends of God could be the reasons for his proximity to salafi foundations. Not believing in the issues such as tact, inspiration, exactness, narration, and proving the greatness of friends of God based on verses 26 and 27 of Jinn chapter all mark Aloosi's distinction from other salafis.

The Verse of Purification has a particular importance among Islamic religious scholars and has been always discussed in various areas. Explaining the type of will in this verse it is considered as one of the most important issues of interpretation. Shia believes that “will” in this verse means existential will and the Great God has purified Ahl al-Bayt from any impurity and evil through his existential will and their virtue and righteousness has been presented without delay. In this article while analyzing the viewpoint of Al-Alusi regarding the existentialism of “will” in this verse and its conditionality to perform divine commands and abandon divine prohibitions, we will criticize and evaluate it. Al-Alusi considers the existential effects of good deeds specifics to Ahl al-Bayt and considers the good deeds performed by others devoid of such certain effects. Al-Alusi’s claim is baseless and rejected according to Quran, the traditions of the Prophet (PBUH) and Principles of Islamic Philosophy and such a condition cannot be considered for existential will in the Verse of Purification.