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

The story of the birth, prophethood and even the ascension of Jesus (AS) is one of the topics that are summarized in verses of the Holy Quran. Verse 55 of Surah Al-Imran refers to story of "tovofi" and Ascension. "Tovofi" refers to a variety of aspects. The challenge of Shia and Sunni commentators has been to achieve its correct meaning and each of them has expressed its meaning based on their method of interpretation. The present study tries to review this verse and present the views of Shia and Sunni commentators about it through library studies.This research examines more than forty important Shiite and fifty Sunni interpretations and collects and compares their data in a descriptive-analytical method in order to express the selected opinion of them.Selected views of contemporary Shia commentators indicate the lack of precedence and delay in the ascension of the soul and body of Jesus (pbuh).The word "bal” at the beginning of verse 157 of Surah Al-Nisa: “Allah raised him up unto Himself” proves Jesus high spiritual status and being aliveAt the same time, the narrations indicating the Jesus’ return to the rule of Imam Mahdi (AS), reinforce this result.

The interpretation of the verses in which the word of God is spoken is one of the unresolved differences that has always existed among the commentators. One of the verses that refer to the word of God and the commentators have offered different views in interpreting it based on their beliefs and opinions, is verse 30 of Surah Al-Qasas. This verse refers to how God Almighty spoke to Prophet Moses (pbuh). Shiite and Sunni commentators have expressed different views on this verse, which can be divided into five categories: 1- God spoke to Moses with His voice. 2- God spoke to Moses with the Speech of nafsi which is without letters and sounds. 3- God spoke to Prophet Moses (pbuh) by creating sounds in a tree. 4- God spoke to Moses (pbuh) by appearing in a tree. 5- God spoke to Moses through revelation and through the angel of revelation. In the present article, all perspectives were reviewed and evaluated in a descriptive-analytical method with a critical orientation and it was concluded that only the fifth view - due to the compatibility with the various aspects of the syntax mentioned for the verse as well as the compatibility with other verses of the Qur'an - is the correct interpretation

The science of appropriateness is one of the important issues and challenges in Quranic sciences, as this knowledge is the subject of special interest and attention of scholars in the books of interpretation and Quranic sciences. This research tries to examine the relevance of Akmal's verse in the library and analytical method of Sunni commentators, in the past and present, and analyze and compare their commonalities and differences. Although Sunni commentators have given different opinions about the structure of this verse, but considering the context of the Akmal verse (the third part of the third verse of Surah Ma'idah) and its connection with the beginning (the first part) and the bottom (the third part) of the verse, they consider it a controversial statement that It comes in the distance between the prohibitions before it and the permission after it, and there are various justifications to explain this objection. In the review of this opinion, in addition to rereading the objection category in the science of rhetoric and referring to the opinion of commentators about the dignity of the revelation of Surah Ma'idah (in Madinah and before Hajj al-Wada) and the time difference and lack of continuity of its descent with the revelation of the verse of Akmal (in ) is worthy of reflection. And after the revelation of Akmal verse and based on the general rule of the arrangement of the verses, we see the continuity of the reading and the interpretive argument indicating the continuity.

Consultation in the religion of Islam and the biography of the Imams (as) is of special importance. The Holy Qur'an advises Muslims to consult in personal, family and social affairs, and considers consulting as one of the prominent characteristics of Muslims, and warns them against the tyranny of opinion. In this article, the dimensions of consultation in the Qur'an and the narrations of the Infallibles (AS) from the point of view of contemporary commentators of the two sects (Rashid Reza in Al-Manar and Sayyid Qutb in Fi Zelal Al-Quran from contemporary Sunni commentators and Allameh Tabatabai in Al-Mizan It is studied by descriptive-analytical and comparative methods and deals with the position of consultation in Islam and examines the narrations forbidding consultation with women. In this regard, it has been concluded that from both points of view in Islam, consultation with women, like men, is approved if they have the opinion, experience and piety in the matters being consulted, and the narrations forbidding consultation are not absolute and special cases And the order to consult does not include items that have a text and ruling in the Qur'an.

An accurate understanding of religious texts requires careful analysis of the interpretations and terms used in them. Individual disagreements about certain components of speech suggest the possibility that different tendencies and schools of thought may be reflected in their interpretive views. Therefore, it is necessary to take a deep look at resolving the dispute, and on the other hand, in the absence of differences and similarities in the interpretation of the verses, the ineffectiveness of different tendencies in their interpretation must be accepted. This necessitates a comparative study of the opinions of commentators with different interpretive schools and religions. Accordingly, the present study analyzes the key components in the views of Shiite and Sunni commentators, following verses 7-15 of  Surah Al-Ahzab, with a partial comparative approach and descriptive-analytical method, and expresses the differences and commonalities in these commentary books. The results of this study confirm the similarity of the opinions of the commentators under some components such as "divine help" and "weakness of faith of the hypocrites".  At the same time, it indicates a general or partial difference in their views to explain components such as "thick covenant", "truth" and "extreme fear".

The conceptual scope of the term apostasy in the Holy Quran is more inclusive than its concept in jurisprudence and it has a legal aspect in terms of context and the combination of phrases in some verses, with regard to some conditional qualifications. Therefore, some Sunni and Shia commentators believe that apostate's repentance is absolutely allowed and should be accepted, citing the applications of arguments of repentance; whether the applications include innate apostate (born in a Muslim family, but become apostate after puberty age), inborn apostate (born in a non-Muslim family, but become apostate after converting to Islam), female apostate, male apostate, or an apostate whose apostasy is realized by heretic intention, words, or acts. There are, however, another group of Sunni and Shia commentators who believe in differentiation between types of apostates. Since the main cause of controversy in issuing the injunctions of apostasy which are related to worldly and other worldy punishments can result from both a fundamental difference and the way the related verses are interpreted, the present paper seeks to review the most important interpretive views of Sunni and Shia commentators and provide a proper solution for the controversy, using a descriptive and content analysis method.

The Bayt-al-Ma'mur is a Quranic descriptive combination, meaning prosperous home, and in Surah al-ttur God has sworn to it once after three other oaths. In the view of most commentators, Bayt-al-Ma'mur has the ability to have equal importance with Bayt-ul-Haram. This combination has not been used in the Pre- Islamic literature and is mentioned in The Quran for the first time. Different views have been expressed about this combination from the Commentators of the two paths of Shia and Sunni: some believe it is on the earth and it is The Ka'ba or the heart of the believers. Others believe it is in heaven; in the world’s sky or the fourth or seventh heaven. The narrations in this regard are not complicit either. It seems that the dominating view of the two paths of Shia and Sunni is that the Baytal- Ma'mur is in the fourth heaven and is aligned with The Ka'ba. It is also prosperous because of the pilgrimage of a large number of angels. Some narrations stipulate the revelation of the Quran on Bayt-al-Ma'mur in the month of Ramadan, which has no explanation except the immediate revelation of the Quran.  Therefore in this descriptive-analytic study it has been attempted to investigate and analyze that in the view of the commentators of Shia and Sunni, what and where The Bayt-al-Ma'mur is, however, with the application of narrations.