جستجوی مقالات مرتبط با کلیدواژه "روش تفسیری" در نشریات گروه "علوم قرآن و حدیث"

Methodological studies of Qurʾānic exegesis (Arabic: تفاسیر, tafāsīr is the plural form for tafsīr) are one of the necessities of research in the field of Qurʾānic studies, which in addition to helping to better understand and make more use of these tafāsīr, also provide the ground for a more accurate pathology of these works. This article, by collecting library resources and a descriptive-analytical method, compares the two tafsīrs of al-Durr al-Manthūr Fi Tafsīr Bil-Maʾthūr (Arabic: الدر المنثور فی التفسیر بالماثور, lit. is the scattered pearls: intertextual exegesis) and Jāmiʿ al-Bayān ʿan Taʾwīl āy al-Qurʾān (Arabic: جامع البیان عن تاویل آی القرآن, lit.  is the collection of statements on the interpretation of the verses of the Qurʾān) and tries to more accurately identify their method. These two mufassirs (Arabic: مفسر; plural: Arabic: مفسرون, romanized: mufassirūn, commentators) have a common opinion in adhering to the narrative exegetical method, but the exegetical method in al-Durr al-Manthūr is pure narrative and Jāmiʿ al-Bayān is religious circumstantial narrative (exercise of opinion). In addition, there are differences that can be seen in the exegetical books of these two commentators for the use of the tafsīr method, aḥādīth (Arabic: احادیث, singular: ḥadīth, traditions and narrations), the permissibility of ijtihād (Arabic: إجتهاد) in the tafsīr of the Noble Qurʾān, et cetera. This article after semantics and the literature review of the research introduces two tafāsīrs, expresses the interpretive method of the two mufassirs, the advantages and shortcomings of the two tafāsīrs, and finally, methodological and fundamental differences and commonalities between the two tafāsīrs.

The interpretations of the Qur'an are constantly being studied from different dimensions. Exploring each of these approaches is useful in the correct use of interpretations and validation of the components that affect the interpretive method. In this research, two important components of narration and reason have been validated in the interpretation of "Muqtaniyat al-Dorar wa al-Multaqatat al-thamar Sayyid Ali Haeri Tehrani" by 14th century Shiite commentators. The results of the research show that the basis of this interpretation is based on the ijtihad method of interpretation and the method of "Quran to Sunnah" and in explaining the verses of the Quran, the narrations of the Infallibles (AS), the sayings of the Companions and their followers have been used. In the theoretical realm, the utilization of reason is also explained, and in the practical realm, various types of interpretive ijtihads such as the explanation of details, absolute restriction, explanation of morphological, syntactic, and rhetorical issues can be achieved. Haeri's views on Quranic sciences; Such as: recitations, abrogations, strong and similar, appropriateness, causes of revelation and Meccan and civilian are mostly in agreement with other scholars, but in some cases also have their own opinions. The author's knowledge of the Qur'anic sciences and its effect on her method of interpretation in interpretation is quite clear. How to interact with the opinions of other commentators, the use of context and controversy with the Israelis in the Qur'anic stories, is one of the important features of Muqtaniyat al-Dorar that distinguishes it from other interpretations.

Verse 140 of Surah Al-Imran, known as the verse of alternation, as well as some other related verses, including verse 104 of Surah An-Nisa ', refer to the issue of the vicissitudes of life and the tradition of evolution. Analysis and evaluation of various interpretive approaches, including pure, esoteric and diligent narration of the following verses, shows how the interpreter's approach and his use of interpretive data can lead to multiple understandings and sometimes disagreement. Based on the findings of this study, it can be said that the differences in interpretive approaches under the verses related to alternation, which are typically influenced by the interpreter's approach and how he cites interpretive data, lead to differences in understanding issues such as descent and descent space, meaning of words, the connection between verse 140 of Al-Imran and verse 104 of Nisa and also the difference in the interpretation of terms that deal with Islamic theology and beliefs in some way.

In the interpretations of the Qurʾān, a part of the increased information formed in relation to the text of the verses is a product of an analytical process, and another part is created by relying on other texts. In order to introduce these texts, the text of other verses, narrative texts and texts of former religions are often mentioned in the sources of interpretative research. In addition to the mentioned sources, part of the interpretation activities of the commentators have been in such a way that instead of directly communicating with Allah’s Word or within the context of direct communication with it, they have referred to the texts themselves that have been interpreted from the Holy Qurʾān; therefore, we can talk about another kind of conception and understanding, which is "based on interpretative tradition". In this type of understanding, the interpreter examines the interpretations instead of directly referring to the text of the verses. Based on a hindsight, and with a descriptive-analytical method, this research sought to introduce the styles of understanding based on the interpretative tradition, and further introduced the interpretive trends that are separate from the interpretive tradition. Collecting and quoting interpretive opinions, summarizing and purifying interpretations, explaining and combining interpretations, leveling and explaining interpretive opinions, and commenting on interpretive opinions are the main styles of understanding based on the interpretative tradition.

One of the methods of interpreting the Qur'an is the mystical method. Some recent and past commentators have shown in their works that they pay special attention to this method in interpreting the Qur'an. In this method of interpreting the Qur'an, the commentators try to extract mystical hints and nuances from the verses of the Qur'an. This article uses a descriptive-analytical method and library studies to express the methodology of two interpretations "Tafseer al-Qur'an al-Azeem" and "Tafsir Bayan al-Saada fi Maqamat al-Ibadah" and compare them. Imam Sahl bin Abdullah Tustari (200-283 AH), one of the commentators in the past, has used the mystical method in the interpretation of the verses in his Tafsir called "Tafsir al-Qur'an al-Azeem". He did not interpret the Qur'an verse by verse, but spoke of limited verses in each chapter. On the other hand, Sultan Alishah Gonabadi (1251-1327 AH), another commentator in the past, used the mystical method in the interpretation of the divine verses in his interpretation called Tafsir Bayan al-Saada fi Maqamat al-Ibadah. In this book, all the chapters and verses of the Holy Qur'an are interpreted. In addition, the comparative interpretations of Qur'anic verses on Sufi terms and teachings are very prominent in this commentary, and it is an emerging phenomenon among the mystical interpretations of Shia.

The difference in exegetical methods is one of the issues that influence the difference in Qur’anic exegetes’ responses to questions concerning the verses of the Holy Qur’an. For this reason, it is necessary to apply a comparative exegetical method to better understand the meaning of some Qur'anic verses. One of the questions that is taken into consideration in verse 24 of Surah Yusuf [Qur’an 12] is what is the "proof of the Lord" seen by Prophet Yusuf that withheld him from sin, and it is related to the phrase "dedicated servants" that is mentioned at the end of the verse. The present article tries to evaluate the answer of each of the Qur’anic exegeses to the aforementioned question by comparing several Qur’anic exegeses from the two schools of thought that differ from each other in terms of the exegetical methods while taking into account the exegetical method. In this article, Majma’ al-Bayān, Nūr al-Thaqalain, Al-Kāshif and Al-Mīzān from the Shia Qur’anic exegeses while Durr al-Manthūr, al-Kashhāf, Al-Munīr and Taḥrīr wa al-Tanwīr from the Sunni Qur’anic exegeses have been considered. One of the findings of this research is the uniqueness of Tafsīr Al-Mīzān contrary to other Qur’anic exegeses, in the answer it has presented on the relationship between "the proof of the Lord" and "dedicated servants" and expresses the connection between the two, while in some other Qur’anic exegeses, a connection between these two terms has not established or has not been properly explained.

Although Ravandi lived in an era when most jurists were influenced by Sheikh Tusi and Seyyed Morteza, he had independent scholarly and philosophical thoughts in jurisprudence. He is the first scholar to introduce the quadruple approach to the Shia community, which includes the books, traditions, reasoning, and consensus. Ravandi employed various methods in the interpretation of the Quranic verses. So far, no research has been conducted on the discovery of his interpretive methods. Therefore, the aim of this article is to examine and extract Qutb al-Din Ravandi’s interpretive methods. These methods were discovered among his interpretive works as well as some of his hadith-related works where he engaged in interpreting certain verses. Based on the findings of this research, his interpretive methods include Quranic interpretation through the Quran, Quranic interpretation through hadith, rational and juristic interpretation, the use of literary sciences, poetry, and principles of jurisprudence in Quranic interpretation, and attention to similarities and analogies.

Since the beginning of Islam, various interpretations of the Holy Qur'an have been written in various styles and methods, each of which has tried to convey the life-giving knowledge of this divine book to the people with appropriate methods of their time. In the recent century, especially after the victory of the Islamic revolution in Iran, the efforts of religious thinkers to benefit from the Holy Quran have been accompanied by reformist and social approaches, which has led to the formation of a new style in the interpretation of the Holy Quran. Among the contemporary scientific and Quranic personalities who played a very important role in the political and social currents of the Islamic Revolution of Iran and took valuable actions in the field of scientific and cultural developments, is Mohammad Reza Mahdavi Kani, because of his extensive political and social activities, unfortunately, the scientific community of the country is less familiar with his Quranic opinions and thoughts. This article shows the necessity of dealing with the works and opinions of this religious personality and his research in the field of his Quranic thoughts. In this article, tried to introduce the most important features of his style in the interpretation of the Holy Qur'an with the method of library study and descriptive analysis. The research results show that; The central issue, the presentation of important issues for research and research, the presentation of an orderly interpretation with a thematic approach, special attention to the correct translation of Quranic words, an instructive look at the history of Islam, the presentation of political and social issues in interpretation, teaching the correct method of interpreting the Quran to Audience and practical use of the Holy Quran with the aim of promoting the Islamic government is part of the most important features of Ayatollah Mahdavi Kani in the interpretation of the Holy Quran.

Tafsir al-Surat al-Mustaqim is one of the thirteenth century Shiite interpretations; Its author is Hussein bin Mohammad Reza Boroujerdi. This interpretation includes Surah Al-Hamd and Al-Baqarah.Despite the fact that some have introduced the interpretation of Al-Surat Al-Mustaqim as a narrative and effective interpretation, but this interpretation is a comprehensive ijtihad interpretation in which the topics of recitation, lexical study, Tajweed rules, mentioning rhetorical and syntactic points of verses are discussed and discussed. He has widely used the narrations of the Prophet (PBUH) and the Imams (AS) to understand the meanings of the verses. Therefore, below the verses, we see the presentation of esoteric meanings and examples of verses in the interpretation. In this commentary, the commentator, after analyzing and expressing various possibilities in the meanings of verses and words, has expressed the correct opinion and ijtihad in interpreting the verses and has discussed various topics such as theological, mystical and jurisprudential issues below the verses according to the verse. Extensive use of the interpreter from various sources indicates the ingenuity and inference of the interpreter.This interpretation is similar to the interpretation of Al-Mizan. It was written several years before Al-Mizan's commentary. If the commentator could provide a complete interpretation of the Qur'an, this interpretation would be considered one of the best Shiite interpretations, which could be equal to the great Shiite interpretations.

The views and opinions of the early interpreters on the interpretation of the Holy Quran, due to their proximity to the age of the Prophet, have always been of interest to later commentators. In the meantime, many valuable interpretive works have been destroyed due to ideological-theological conflicts that the Islamic world has gone through, and only parts of them, among other works, have survived and are available. One of these works is related to Abu-Bakr-Asam (225 AH) the third century AH Mu'tazilite, who, although he had a commentary on the Quran, its written and independent collection is not available. However, the interpretive views of this Mu'tazilite interpreter, in some interpretive books, such as Mafatih-al-Ghayb, Tebyan, and Majma-'al-Bayan have been quoted and reported sporadically. Knowledge of this interpretation is necessary because it represents the basis of the Mu'tazilite thought and the evolution of the interpretation of the Holy Quran; therefore, this article intends to explain his interpretive method by using the descriptive-analytical method, by examining the surviving works of Abu-Bakr-Asam's commentary. Abu-Bakr-Asam has given the greatest value to thinking and rationality in his interpretation. In his interpretation, he has also used polemical methods, paying attention to Arabic literature, the context of verses, the causes of revelation, and jurisprudential interpretation.

The Holy Qur’an has been interpreted in different ways since the time of Revelation up to the present. One of its interpretation methods, for which there is disagreement on its admissibility or inadmissibility, is philosophical interpretation. A number of philosophers have taken its admissibility for granted and have interpreted chapters and verses of the Qur’an in a philosophical method, and another group of religious scholars have opposed it, somehow arguing its inadmissibility. In this article, first, the most important reasons of the opponents of philosophical interpretation such as: narrations indicating that the interpretation of the Qur’an is far from human intellect; narrations forbidding seeking guidance from [sources] other than the Qur’an; contradiction of intellection with philosophizing; and controversy and uncertainty of philosophical arguments are examined and criticized, and then, for the admissibility of the philosophical interpretation and the necessity or at least the permission to use philosophical findings in the interpretation of the verses, it is argued and finally it is concluded that the philosophical interpretation is admissible under certain conditions.

Majma 'al-Bayan is one of the most important interpretations of the heritage of the Shiite school. Tabarsi has used the views of Sunni and Shiite commentators in his commentary. Abu Muslim in Majma 'al-Bayan, according to the rules and criteria of interpretation, the data are analyzed in order to achieve the inner layers of rules and criteria in the interpretive method using descriptive-analytical method. Prominently and sharply, he has used different interpretive methods in interpreting verses, and despite his attention to the application of interpretive rules and regulations, in some cases he has neglected them, for example, rules such as: not paying attention to the context of verses, without Attention to the tone and melody of the word, the adoption of a meaning that is unlikely and the slippage in the use of the source of reason in ijtihad pointed out the verses, with all these descriptions, his method not only did not cause serious damage to the Assembly, but also confirms and witnesses. Tabarsi's interpretive views are in his interpretation.

In this paper, the author has tried to present the method and interpretive tendency of Abolghasem Ghoshiri to a limited extent. It is worth mentioning that the interpretive method has three main types, each of which also has sub-categories; How is it possible for a commentator to interpret the verses of the Holy Qur'an with the help of other verses which he calls this method, confirmation or interpretation of the Qur'an to the Qur'an; They may also interpret the verses of the Qur'an based on the authentic tradition, which is called the method of narration or interpretation of the Qur'an through tradition; Also, the Qur'an may be interpreted by human common sense, which is called the Dari method, but the interpretive tendency arises from the intellectual exudates of a commentator, which is a mystical interpretation of a subset of interpretive tendencies. Various tendencies may be involved in the interpretation of the Qur'an. Such as mystical, philosophical, literary, scientific, etc., as well as the interpretation of Lataif al-Isharat, Mulla Sadra's interpretation, Zamakhshari's interpretation, Tantawi's interpretation, etc. It can be said that Qashir's interpretive method is somewhat comprehensive and his interpretive tendency is completely mystical.

“The Contemporary Interpretation of the Holy Quran” [= “The Study Quran”] is one of the latest Quranic researches in the West, entitled “The Study Quran” was published in 2015 in San Francisco, under the editorship of Dr. Seyyed Hossein Nasr. Given that this interpretation has been written in the Western world, it is important to critique it and pay attention to the interpretive method of this exegesis. Although the title of the translation of this commentary is “The Contemporary Interpretation of the Holy Quran”; but this interpretation cannot be considered as a modern and up-to-date commentary on the Holy Quran. This research uses library resources [= desk research] and descriptively-analytically to examine the methodology of this interpretation. The results of the research indicate that this exegesis has used the traditionalist [= Perennial Philosophical] method to cite the quotations of the earlier commentators of the two major Islamic sects [of Shia and Sunni]. The most important characteristics of social interpretation of the Quran are: paying attention to the verses of the Quran to solve social problems, applying Quranic teachings and appropriate answers to eliminate the social doubts, paying attention to the pedagogical teachings of the Quran, using a clear and all-understandable expression, paying attention to rationalism, paying attention to authentic sciences in interpreting the verses of the Quran, refraining from interpreting the ambiguities [mubhamat] of the Quran, avoiding the wide range of theological, literary, jurisprudential debates and differences in recitations [qira’at], avoiding the forged narrations and Israelites; This exegesis has adhered to only three characteristics i.e. using a clear and all-understandable expression, avoiding the interpreting the ambiguities [mubhamat] of the Quran, and voiding the wide range of theological, literary, jurisprudential debates and differences in recitations [qira’at]. Hence, such an interpretation with a traditionalist [= Perennial Philosophical] approach, contrary to the title of “contemporary”, causes the neglecting of the Quran in the Western world and prevents the pedagogical, guiding, and social teachings of the Quran from the lovers of Quran in the Western world.

Among the issues that draw the interest of the Quranic science researchers in the present era is the methodology of the Quran interpretation. Paying attention considerably to the various dimensions of the methodology of the Quran’s interpretation is due to reaching the correct way of interpreting the Quran. It paves the way for classifying the interpretations based on methodological criteria and also provide the clear-cut ways to use requirements of the methodology of the Quran interpretation. One of the notable and important interpretations in the seventh century AD, is the “Kashf Al-Tanzil fi Tahgigh Al- Mabaheth va Al-Taewil”, also known as “Interpretation of Haddad Yamani”. A descriptive - analytical method is conducted in this research and the process of collecting data is based on the library research procedure by which the methods of interpreting of this interpreter will be scrutinized. In examining this interpretation, it is concluded that this interpretation is a relatively comprehensive approach to interpretation, because of utilizing transmitted, rational, and Ejtihadi ways along with orientations toward lexical, theological and Jurisprudential in the interpretation.

Numerous interpretations of the Holy Qur'an have been written since long time ago, which have been divided into different methods. discovering the existing plurality and differences of opinion, the audience's mind leads to the reason of this plurality in relation to a single text. The main question is that despite the acceptance of different interests and expertise of the commentators, which leads to their interpretive differences, how can this range of disagreements and divisions and multiple method be analyzed? This article compares two chapters of Qadr and Kowsar in a significant number of commentary books based on interpretive methods; An intellectual, mystical, and scientific work has been written on this subject. The result of this study indicates that a maximum of about twenty percent of the differences in the interpretation of these verses is significant, which will be reduced by taking into account the sum of differences. Moreover, the interpretive issues in these verses have not necessarily been resolved using the interpretive method of the interpreter. The method of this article is qualitative and its documentary analysis technique is based on quantitative data and abstract topics have been avoided.

The necessity of interpretation of the Qur’an and grasping to Ahlul-Bait (a. s.) for receiving the teachings of the religion, as well as lack of any work on extracting exegetic methods throughout the narrations of Imam Hadi (a. s.), has made the obligation for such a topic to be chosen. The present research, takes library approach and utilizes exegetic- narration sources and those of exegetic methods. Imam Hadi’s exegetic methods are: narrational (Qur’an to Qur’an, narration-based) and self-understanding (rational and literary). Methods of interpretation and collation and timing in exegeses of theological, jurisprudential and moral verses are obvious.

The ideas of Avicenna and Sheikh-i Ishraq as the scholars of Peripatetic and Illumination Philosophy have always received the critical attention of the reviewers. One of the most important discussions in this regard is the exegetical method of the above philosophers: Sheikh-i Ishraq, contrary to Avicenna, does not have an independent exegesis but his exegetical ideas can be inferred from his collection of writings. In fact, Avicenna has a completely rational trend whereas the exegetical trend of Sheikh-i Ishraq is mystical. The exegetical method of Avicenna has been rational while Sheikh-i Ishraq has often used an innovative method. Furthermore, Avicenna has rarely applied the Qur’an to the Qur’an method in his rational arguments. The abovementioned philosophers have one thing in common in their commentaries and that is impartiality in interpretation and not using the traditions in the interpretation of the Qur’an.