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

Claude Gilliot, a professor at the University of Provence and senior editor of the Encyclopedia of the Quran, Leiden, is well-versed in the field of the history of exegesis and has authored numerous works. This present article evaluates Claude Gilliot’s perspectives in his article “The Beginning of Quranic Exegesis.” In this particular article, the author explores matters related to the period of the formation of Quranic exegesis and its scholarly phase. According to him, history and literature contribute to the solidity and scientific credibility of the interpreted knowledge. He delves into topics such as the commencement of exegesis from the perspectives of Muslims and Orientalists, the prohibition of interpretation, and the position of Ibn Abbas and the leading Islamic exegetes from the standpoint of Orientalists. This research attempts to analyze the content, methodology, and sources of the aforementioned article using a descriptive-analytical approach. This study demonstrates that due to intervening presuppositions, methodological flaws, and the reliability of sources, the author has encountered strategic errors in his works compared to other Orientalists.

The era of the Companions is considered one of the most important periods in the history of interpretation of the Qurʾān. During this period, some companions of the Prophet interpreted the verses based on the teachings they had received from him. One of these companions is Abū Hurayra. He was al-Qāṣṣ (story teller), and he had a close relationship with the Umayyad Caliphate. These two characteristics of his have influenced the way he interprets the Qurʾān. It is necessary to explain his way of confronting the verses of the Qurʾān by studying all opinions and interpretive traditions of him and analyzing them. It seems that Abū Hurayra's interpretative narratives can be divided into three major categories: ontological, anthropological, and Qurʾānic interpretations. Why a personality like Abū Hurayra, in the younger generation of the Companions and in the middle of the 1st century AH, among the many themes of the Qurʾān, involved himself in paying attention to these four types of verses, is a matter that must be analyzed separately.

Abu Ali Farsi is one of the great and famous writers of the fourth century AH and one of the famous scholars and Imam al-Nahwiyun of his time. He is the author of valuable and valuable writings on interpretation and syntax that have been cited by commentators. The findings indicate the existence of a commentary book by Abu Ali Farsi that has been lost, but his commentary works and opinions can be retrieved from his other writings as well as from commentary societies of the fifth century onwards. The findings also show that there is no name of Abu Ali Farsi in the history of Tafsir. Therefore, this library analytical article has found an approach to the interpretive method of that great scientist by researching the works and writings of Abu Ali and his interpretive opinions in the works of other commentators. The importance of this research is to revive the interpretive heritage of the past, especially the ancients. Because it is basically necessary to complete what and the function of interpretation in the early centuries AH, all the elements were achieved.

Yemen has long been an important geographic and historical location; Yemen is one of the first territories where Muslims have become; it can be said that from the earliest point on the Muslim path, familiarity with the Qur'an, and then the awareness of the interpretation of the verses Divine In the present research, we have discussed issues such as the historical place of Yemen and how Islam has entered Islam. Then, the historical course of the Qur'anic interpretation was studied in different periods such as the time of the prophet , the time of the Companions, the time of the followers, and then the period of the followers of the followers, as well as the period after that, has been carefully and carefully analyzed until recently. In the end, some of Yemeni's most important commentary compilations have also been examined. This research seeks to answer the question of how the historical evolution of interpretation in Yemen has been ?

The analysis of religious quotations belonging to an era shows that they have been formed in direct connection with the social events in that very era. In this regard, the remarks quoted from an Imam (pbuh) mostly represent the social contexts of his own time. Through an analytical method, this study aims at the role of Umayyad caliphs’ policies in what was quoted from Imams in the first century A.H and how the quotations were interpreted. According to the results of the study, the words of Imams under the Umayyad rule make references to certain social disorders mainly including elimination of Imams from political arenas and religious jurisprudence, banning anti-government remarks, backing up adverse traditions and cultures such as Judaic traditions and Jaheli culture, dependence on denotations of words for interpretation, fatalism, preference of personal decrees over the Quranic ones, jurisprudence based on wrong methods and sources, desanctification of the Quran and the prophet, ruining the image of Imams and their followers, and propagation of immoralities. Versus all this, the Alavi camp took certain measures including the delineation of human thoughts, opposing the notions of incarnation of God and his unrecognizability, undermining the notions of fatalism and divine concession, rejection of advice or inductions from non-Muslims, advertising the scholastic credibility and political patronage of Imams, devaluation of Umayyads and refusing their heretic manners.

Comparative studies are the blessed events in the contemporary period that put humanities at the departure point for a dramatic progress. The various branches of religious studies, including the interpretation of the Quran, can be one of the manifestations of such studies. The particular religious thought of the Quran commentators has led to the production of different exegetical products, so that the effect of the two schools of Shi’a and Sunni on the interpretation of some verses - especially theological and jurisprudential verses- is undeniable. Applying a comparative approach in interpreting these two kinds of Quranic verses, while also giving rise to the transparency of the exegetical views of the Shi’a and Sunni commentators, will increase the knowledge of the interpretation and selection of stronger views by Quran exegetes. The present paper seeks to study the beginning of the comparative approach to the interpretation and evolution of it through the study of the most important inferential interpretations of the Fourth, the Fifth and Sixth Centuries. In this essay, some of the most controversial verses among jurisprudents and theologians of Shi’a and Sunni have been selected and the viewpoints of a commentator of a cult in comparison to another cult commentator have been evaluated. The authors of this paper seek to answer the question of what the characteristics are in the comparative approach in the relevant commentaries and what each commentator has looked at, and by what criteria, criticized these views. The results of this research show that with the simultaneously development of two knowledge of theology and jurisprudence in the Middle Centuries A.H, a comparative Shiite-Sunni approach has led to inferential interpretations, and in both schools there has been evolutionary development, and subsequent commentators have compensated for the weaknesses of previous interpreters. Examples that have been examined in this study include points that highlight the strengths and weaknesses of the comparative interpretation, which could be a light for commentators, and a good departure point for interpretive knowledge.

Study on Quranic exegeses demonstrates that previous exegetes’ understanding of some verses is different to subsequent ones. These distinctions raise a question that why these disagreements and alteration of viewpoints appear in comprehension of Quran. How one can explain this phenomena in a scientific manner? To answer to this question, Quranic researchers often examine epistemic factors and pay less attention to non-epistemic ones. One of the effective non-epistemic factors of alteration in exegetes’ viewpoints is concept of ideology in social sciences. In this essay, alteration done in contemporary exegeses of some verses has been reviewed with relation to previous periods by usage of concept of ideology. The outcome is that constituting new ideologies lead to alteration in contemporary exegetes’ understanding from several aspects.

In Quranic exegetical literature, the expression of “Sidra-t al-Muntahā” which has been mentioned in the Quran (53:14) is usually translated as a glorious and ornate cedar tree grown in the farthest point in the paradise and is categorized in Muslim scatological beliefs. However, considering the fact that this expression has been used just once in a Meccan chapter (i.e. Najm), the expression must have been a clear phenomenon for the pagan Arabs. Based on the entire cultural, discourse and etymological researches, the expression of “Sidra-t al-Muntahā” is not a tree, rather it is a constellation shaped like a cedar tree which could be seen in the farthest point of the sky by naked eyes. Based on various proofs, "Sidra-t al-Muntahā” matches the constellation of Andromeda. Thus, based on all evidences, one can claim that considering the time and conditions of revealing the Quran and apart from the obvious differences in religious beliefs among pagans and believers, the expression of “Sidra-t al-Muntahā” had a clear picture for both groups of pagans and believers and that was a constellation visible in the farthest point of the sky.

One of the well-known Quranic expressions which has been mentioned in the seventh verse of chapter 3 is "al-Rāsikhūn fi al-'Ilm" (those who are firmly grounded in knowledge). This notion is correlated with the subject of interpretation of the ambiguous verses in Islamic commentaries. In Mullā Ṣadrā's works –including both exegetical and philosophical ones- this expression is frequently mentioned. In his exegetical works, he considers having firm knowledge as the necessary element for starting interpretation. He has also expanded the usage of the expression, using it in a wide variety of theological and philosophical matters. For instance, he regards it as a criterion to whether confirm or deny the expert's views in exegesis, philosophy and theology. Reviewing the features of "al-Rāsikhūn fi al-'Ilm" from the perspective of Mullā Ṣadrā and identifying the referents of the notion within his exegetical works, the present study aims at clarifying this expression in his system of thought.

The term "Shirā" (Sirius) has been mentioned in the Quran just once, in Sura 53, verse 49: "and that it is He who is the Lord of Sirius". In this verse, almighty God introduces Himself to the prophet as the Lord of Sirius. Given the fact that Shirā is a name of a star –as Muslim exegetes believe- the reason why among the numerous stars, this one has been mentioned and what connotations the phrase "Lord of Sirius" may have, need a thorough investigation about the features of "Sirius" at that time, its historical background and its ritual and symbolic significance. In this study after reviewing the status of Shirā in the Quran and the literature of early exegetical works, the answers to the above mentioned questions will be given.

This article is written to review the work of Professor Dammen McAuliffe that he has written concerning the Qur’an and its exegesis. He is a prominent western known for his Qur’anic research and in his many works he has dealt with the Qur’anic exegesis too. He considers the Qur’anic text as an impressive and authoritative but in terms of the document he has some objections. Such as the collection of the Qur’an not taking place in the life time of the Prophet, dependedy on the Qur’an on ahadith. These two objections are against the profound proofs that claim the Qur’an was compiled in the life time of the Prophet and therefore, enjoys the status of uninterrupted transmission. McAuliffe has classified the history of the Qur’anic exegesis into three stages: Genesis, classical and modern. The main objection in his work is that during explaining the famous exegetes amongst the companions of the Prophet he ignored the name of Imam ‘Ali and considered the authenticity of the qur’anic exegesis relying on hadith. His interpretation of the modern era exegesis is as the continuity of the same classic era with a change, which helped the emergence of new interpretive voices having the most important characteristics of this age. This orientalist has tried his best to present the useful information utilizing two famous exegeses of entitled ‘al Burhan’ and ‘al Itqan’.

The present paper studies the Shīʿī exegetical heritage in Medina in the age of the Īmāms (upon whom be peace), its rank, its characteristics and its main categories. Fihrist Musannifī al-Shīʿa by al-Najāshī and al-Fihrist by al-Ṭūsī represent the two reliable sources of this study. We have laid our hands on 30 authors with 43 Qurʾānic works during that period, which unveils the Shīʿītes’ interest in the Qurʾān and their need for such writings.

Al-Māturīdī is one of the theological divisions of Islam, which still has followers from the adherents of legal school of Ḥanafī. The founder of this theological sect is Abū Manṣūr Muhammad b. Muhammad al-Māturīdī (d. 333 AH) who is the author of several works, including a Quran commentary titled Taʼvīlāt Ahl al-Sunnah. In this work, applying mild intellectual and textual reasoning, he elaborates on the bases of his theological school as opposed to the ones of Ashari and Muʻtazila schools. In his theological discussions he gets involved in issues such as necessary intellectual cognition of God before the prophets being assigned, the belief in the creation of faith which results in belief in the creation of human acts, his special approach to the possibility of sighting God, which can be seen everywhere throughout his commentary. This study aims at identifying the methods and approaches applied in this commentary, a work reflecting al-Māturīdī's views as an exegete with theological presuppositions. Also, we seek to notify the differences and similarities of his methods from those of his contemporaries. As it will be indicated, he is more like a theologian than an exegete in his work, a fact that has caused the work to lack other aspects of exegesis such as linguistic, historical and legal discussions.

Perfect creation of Mankind is a concept in which the Quran has referred. This concept has been noticed by interpreters over a long period of time. They have stated different views about the interpretation of this concept and its quranic context. Some of Muslim exegetes ascribed this perfection to the human body, while the others understood it in relation to mental abilities of human, his best mixture of classical elements, his ability to love God, and so on. They have argued about the meaning of the concept; as well as its reasons. This study aims at comparing the different exegetical literature around the concept in order to compare the similarities and differences between the viewpoints of Islamic exegetes. Another aim is to find out the relation between each idea and the circumstance that it has been created in it, the source of each thought and its scientific origins.

The oldest works of Muslim scholars in the fields of kalām, ḥadīth and tafsīr during the 2nd and 3rd centuries AH rarely offer an explicit basis for regarding the Qur’ān as an inimitable miracle of the Prophet. However, the issue appears fully fledged in the works of scholars such as al-Bāqillānī, Qāḍī ‘Abd al-Jabbār and al-Sharīf al-Murtaḍā. This silence in the early Islamic centuries, when considered side by side with the profusion of other Qur’ānic discussions in the same period, raises the question of when and under what conditions the early Muslim scholars began to deal with the subject of i‘jāz al-Qur’ān. The essay identifies two factors that gave impetus to the emergence and development of theories about the Qur’ān’s inimitability: first, Christian-Muslim polemics about the signs of Muhammad’s prophecy, and second, the literary and theological endeavors of the Mu‘tazilīs of Baghdad and Basra.After initiating discussion and speculation about the nature of the Qur’ān’s inimitability, some Mu‘tazilī theologians extended the scope of the topic during the 4th century, until it assumed the form of a bona fide Qur’ānic issue in tafāsīr. From the beginning of the 5th century until the present, speculation about the i‘jāz and its nature became a common feature of theological and exegetic works for all Islamic sects.

Women from the viewpoint of the holy Qur’an are equal to men in human status and fair rights are considered for them. However, in the past, commentators' interpretations of some verses about women’s rights and their social and family relationships, have been in accordance with the terms of their own time . These interpretations are not consistence with the Qur’anic perspective and are not applicable to and compatible with women's contemporary situation. Therefore, an evaluation of these interpretations, given the contemporary valid understandings, will be necessary. Of most important one of these verses is verse 34 of Sura Al-Nisa’, known as the verse of Guardianship. This famous verse is the juridical basis for Civil Law in Iran.
Understandings of the concepts like Guardianship (Gheymumiat) and its limitations (Hudud), grace (Fadhl), the righteous women (Salihat), recalcitrance (Nushuz), custodians of the unseen (Hafizat al-ghayb), Fear (Takhafun) and hitting (Dharb), in this verse has been subject to different kinds of modifications until now. Given the fact that religion and revelation are beyond time and place and will not become obsolescent while human understanding of religion is limited to time, it is of great importance to study the course of evolution of interpretations, according to time, place and setting. This article studies the course of evolution in commentators' understanding of this verse and reviews some strategies for solving problems like Dharb (hitting). Eventually we will consider the deficiencies seen in various interpretations of this verse.

Moses's appointment with God is one of the anecdotes narrated in holy Quran about the children of Israel, the story which has been reflected in the Old Testament with a slight difference and has been elaborated in details in the Muslim exegetical literature. The subject of this essay is to do a comparative analysis of the story in Quran, Old Testament and Islamic exegeses. The article includes the themes such as: the methods followed by Quran and Old Testament in mentioning the two Moses's appointments and their different approaches, the narration of the special features of the appointment like the duration of the Moses's retreat, his talk with God, his request to see God, his receiving of the holy tablets and his designation of seventy elderly nobles of Israelis. The essay is aimed at noting the influence of biblical narrations about this anecdote on the most important Muslim exegeses.

The present article is an endeavour in the subject matter of the history of Shia interpretation of the Qur’an, i.e. tafsīr. It goes to presents a historical framework for the development of Shia tafsīr between 4th-14th Islamic centuries. On the whole, the history of written Shia tafsīr can be classified into four main periods, each of which may be considered to include a paradigm due to the differences between exegetic characteristics in each period. These paradigms include the followings: 1) Selective and ma’thūr tafsīr up to the 4th century or pre-Ṭūsī tafsīr; 2) Ṭūsī school of comprehensive tafsīr or the Buyid exegetical school; 3) tafsīr of the Safavid era or akhbārī exegesis; and 4) contemporary and modern Shia tafsīr. Each of these periods possesses specific characteristics. General similarities exist among the first and third periods as well as among the second and fourth periods.

Two periods are of special prominence in the history of the interpretation of the Quran. This article deals with the interpretation features of these periods and compares them. One of these periods is the time when interpretation found its way into the realm of science in the 4th and 5th centuries, and another is the period of transformation of the science of interpretation in the 14th and 15th centuries. Here, we attempt to explicate the interpretation approaches, interpretation methods, the instruments employed by the interpreters, and the requirements and the motives leading them towards these approaches and methods in both periods and examine the differences between the two periods.