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

Interpretation of the Quran is one of the most important and fundamental issues in the field of Quranic sciences and interpretation, which has long been the focus of scholars and religious scholars in this field due to its exclusiveness or lack of exclusiveness to God. Narratives are one of the most important sources that guide us to different opinions and views on this matter. In the meantime, Ibn Abbas is one of those who both views on the possibility of interpretation and the impossibility of interpretation are transmitted from him. Therefore, this article, by using the library method, data analysis, sought to resolve the conflict of his narrations in this regard and reached the important conclusion that he believes in the permissibility of interpreting the Qur'an except in the field of analogies such as the time of resurrection. . Extracting the meaning of Mustafad Ibn-Abbas from the mentioned word is the second goal of the present research, which with the analysis and investigations carried out, the functions of "carrying similarities", "tafsir" and "belly" were extracted from his narrations in which the word Tawil and its synonyms were extracted. It has been clearly stated and "determining the example", "carrying on the non-apparent meaning", "interpretation of similar verses", "commentary" and "carrying on the apparent meaning" have been extracted from the content and content of his other narrations in this field; It should be noted that from the total of extracted traditions,

Ibn ʿAbbās is a famous commentator of early Islam. Many commentary traditions in the Islamic texts have been quoted from him.  Ṭabarī's Jāmiʿ al-Bayān is one of the most comprehensive interpretative sources that contain about six thousand of his narrations. Due to Ibn ʿAbbās' outstanding position in the exegesis, based on Jāmiʿ al-Bayān and by using library sources and the data analysis method, this study, tries to extract his views in different fields of interpretation such as interpretive principles, methods, and attitudes. According to the results, some of his interpretive principles are the belief in both instant and gradual revelations, the divine order of the verses, the collection of the Quran during the Prophet's life, and the permissibility of the Quran's tafsir and taʾwīl. Also, his interpretation methods are mainly the Quran with Quran, the Quran with hadith, and through Ijtihad. Moreover, the literary, jurisprudential, and theological attitudes are very remarkable in his interpretation.

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.

Ibn Abbas, a renowned companion of the Prophet (PBUH), is one of the famous exegetes, many of whose narrations have been narrated in various Shia and Sunni sources. Still, some Muslim scholars and orientalists have questioned the authenticity of his interpretive traditions due to some inconsistencies in his narrations. This article, using the library research method, investigates several documents based on valid sources, analyses and critiques with emphasis on the Tabari Jame al-Bayyān in an attempt to probe the authenticity or inconsistencies in Ibn Abbas's interpretive narrations. Acceding to the results, it appears that out of 6,000 narrations in Jame al-Bayyān, there are only about 200 (10%) inconsistencies, most of which (about 160 cases) can be resolved using established (Mostaghar) conflict resolution methods and the rest (about 40 cases) can be settled with non-established conflict resolution methods. In this article, aside from the methods proposed by fundamentalists for conflict resolution, in light of the significant correspondence between the interpretive narrations of Ibn Abbas and those of the Ahl al-Bayt (AS), this resemblance has been seen as a criterion for preference in case of conflicts

MS. 1075 Tafsir of the Cairene Dar-al-Kutub has been studied from different aspects such as: features of Isnad and Matn, its relation to different ways of transmission in the later tafsirs for example Jami' al-bayan, oral or written transmission, and the possibility of reconstruction the original tafsir of Mujahid. Stauth, Leemhuis, Wansbrough and Versteegh have dealt with all or some of these issues in different works in detail or briefly. In this article these orientalist’s views have been explained and evaluated. The results of the research show that the point of departure for all Western studies in this regard is Sezgin's theory that the authors of narrative works used written sources and also Sezgin’s method to single out the sources of a collector and to reconstruct the early lost works using quotations in later narrative works and his references to this manuscript and transmissions from Mujahid found in al-Tabari's Tafsir. This manuscript is most relateded with I'sa ibn Maymun transmission and indeed this manuscript is not one of the sources of the Jami' al-bayan and is not an extraction from Jami' al-bayan. Reconstruction of the Mujahid exegetical teachings is possible with regarding Sezgin’s theory and Schoeler’s theory.

requires the use of valid and reliable tools; From the beginning until now, the Occasions of Revelation (Asbab Al-nuzul) has been considered as one of these toolsThe way of knowledge, cognition and access to the Occasions of Revelation (Asbab Al-nuzul) of Quranic verses is one of the serious and important issues in this field that experts have dealt with in the relevant books.At first it seems that the attainment of the Occasions of Revelation (Asbab Al-nuzul), as most Qur'anic scholars have gone to it, is not possible except through observation and narration, and opinion and ijtihad have no role in it; And this view has limited the Occasions of Revelation in a number of narrations and even considered it ineffective or ineffective in understanding the verses of the Qur'an; but, the study of specific writings and writings that cause the Occasions of Revelation, such as commentaries and especially Tafsir Jāmiʿ al-Bayān, (as the Reference of interpretations and comprehensive interpretive efforts of Muslims in the first two and a half centuries) and the analysis of their content shows that although the prevailing and well-known view considers the knowledge of the Occasions of Revelation (Asbab Al-nuzul) of verses to be limited to observation and narration and This approach is achieved by Ibn Jarir al Tabari, but with more and deeper accuracy, it is achieved that in addition to observation and narration, ijtihad and opinion are also effective in forming and achieving the Occasions of Revelation (Asbab Al-nuzul).

Abd Allah ibn Abbas is a grand companion of Prophet Muhammad (PBUH) and one of the pioneers in exegesis. With regard to his emphasis on seeking knowledge especially learning exegesis from Imam Ali (PBUH) and also the scholars’ mention on this point when explaining his status in exegesis, this article explores the extent of correspondence between his exegetic traditions and the those of Ahl al-Bayt with emphasis on Jame’ al-Bayan Tabari and Noor ath-Thaqlayn Howayzi using library research method and statistical analysis. The results showed that in 80 percent of the traditions, there is either total correspondence or semi correspondence between their traditions through relations such as general-specific, absolute-bounded, and clear-ambiguous. This correspondence exists in different fields including Kalami, Fiqhi, and literary, as well as in subjects such as non-visibility of God, legitimacy of Nikah Mut’ah (temporary marriage), permissible authorization and so on. Document analysis also revealed that most of this correspondence exists in the method of Sa’iid ibn Jobayr, Ali ibn Abi Talheh, Zahhak ibn Mozahem, Ata’, and Mujahid. It is noteworthy that the traditions of ibn Abbas have the most

Muhammad Hadi Marefat (1309-1385) and Abu Jafar Muhammad b. Tahrir Tabari (310 A.H. 922 A.D) are the two great exegetes in the history of exegesis. They are under the influence of two theological and ideological schools. A cursory comparison of al-Tafsir al-Athari al -Jami' and Jami' al-Bayan 'an Tafsir al-Quran by al-Tabari as well as the exegetical views of these two scholars about the exegetical principles and methods is necessary because understanding the princip les and methods of an exegete is instrumental in understanding the exegesis. Tafsir al-Athari al-Jami' has been authored with a narrative method characterized by Shia's theological approach. Jami' al-Bayan has been written with the same method but it features the theological approach of Ahle Sunnah. Now the question which comes up is: Given the fact that both of the commentaries have been written with the same approach, do they share the principles and foundations and yield the same result? The writer elaborates on this question and seeks to answer it in detail.

The present article addresses the way Ṭabarī interacted with the phenomenon of difference of reading (qarā‘a) under the devotional verses of ordinances (āyāt al-aḥkām) and indicates that he, as one of the eminent and early figures of exegesis writing, properly reserves for himself the right to judge and adopt an aspect from among various aspects of readings. This way, our interpreter sometimes adopts a reading as absolute and puts aside– explicitly or by implication–the reading opposite to it. (Absolute selection) Sometimes he prefers one from among two different readings but does not drive the rejected reading away from the field of permitted readings. (Relative selection) also, in some positions, regards both readings as righteous and does not make any selection between them. (Non-selection acceptance) Besides these three, sometime Ṭabarī contents himself with reporting the difference of reading without expressing his judgment in this respect. On the other hand, our interpreter attests to the following criteria for absolute or relative selection of a reading: consensus of reputable reciters, superabundance or popularity of the reading, the orthography of the Muslims’ copies of the Qur’ān, the verse’s semantic-interpretive certainty, the expressive-syntactic criteria, traditions of the Revelation occasion, traditions denoting the Prophet’s (S.A.W.) reading, and the more eloquent and more popular dialect. Meanwhile, the most important and frequently practiced criterion that our interpreter relies on in his arbitrations is the consensus of the reciters whom he calls as “authority”.

Al-Ṭabarī’s commentary is among the important Quranic exegeses in the Islamic world. In his work, al-Ṭabarī refers to the fewest number of Shiite exegetical traditions, as the early Shiite exegete living at his time __ Such as al-ʻAyyāshī, al-Qummī and Furāt al-Kūfī __ did the same and did not narrate non-Shiite traditions. In spite of this, his commentary in addition to having a direct impact on later Sunnis’ commentaries, starting from the late 4th century, has influenced the Shiite exegetical works as well. One century after al-Ṭabarī, the Shiite exegetes in Baghdad gradually started to pay more attention to his commentary, and after the writing of al-Tibyān by al-Shaykh al-Ṭūsī (d. 460 AH) this trend in attending to Sunnis’ exegetical views with emphasis on al-Ṭabarī’s commentary, reached its summit. The present study aims at reviewing this trend and tries firstly to identify the Shiite traces in Ṭabarī’s commentary and then will attempt to clarify the direct and indirect influences of al-Ṭabarī on bringing the Sunni’s concepts (The Sayings of Companions and Successors) into Shiite commentaries especially after the emergence of al-Tibyān by al-Shaykh al Ṭūsī in the mid-fifth century.

The present study using the "content analysis" to analyze quantitative and qualitative criteria fields and Ijtihad of "Muhammad ibn Jarir al-Tabari" and would vote in the study interpreted differently in "Jami al-Bayan" pays attention to the example of Islamic ijtihad to interpretation of the Quran and the use of the criteria of interpretation, preferring to explain the interpretation votes. According to the writer, Tabari in 1952 noted the different interpretation votes and commentary of their choice, the most prominent results of research on his interpretation main backgrounds and criteria, is as follows: (1) the main areas of al-Tabari, including "means of revelation" , "reading", and "Quranic terms".(2) Several of the six criteria he uses is "context and appearance of verses", "fame and consensus", "Arab language (syntax, rhetorical and literal)", "authenticity generalization", "true hadith of the prophet," and " Writing the Quran scripture" as well as a few of the four criteria of "reason", companion's viewpoint", "jurisprudential rules" and " history" has been interpreted in favor of the viewpoint.(3) Tabari is most widely used of the three criteria; "context and appearance of verses" (701 cases), "Arab Language" (603 cases) and "fame and consensus" (456 casess). (4) He in the field of "means of revelation" has more attention to "context and appearance of verses" (51%); in the field of "reading" to "fame and consensus" (64%); in "Quranic terms to "context and appearance of verses" (53%) and in "Quranic words" to "Arab Language" (44%)