جستجوی مقالات مرتبط با کلیدواژه « Tafsir Al-Mizan » در نشریات گروه « علوم قرآن و حدیث »

Interpretive narratives mixed with some issues are weak, superstitious and untrue, and their refinement is necessary to achieve correct narratives. Textual and content evaluation of narratives with criteria such as presentation on the Quran is the safest way to ensure their issuance, which has been considered in the Tafsir Al-Mizan. In this article, with the library and analytical methods, Allameh Tabatabai's principles in his works have been collected and compared with the performance of Tafsir Al-Mizan and his accepted rules in using the method of presentation on the Quran have been specified. And their accepted rules in using the method of presentation on the Quran have been specified. The conclusion is that narratives should be presented on certain concepts derived from the Quran, such as text, content, teachings obtained from the totality of verses or the general spirit of the Quran, as well as the context and tone of the verse. And in case of agreement, it is accepted, in case of disagreement and incompatibility with the Quran, it is rejected. And in case of no objection, a document should be examined negatively, which will be rejected if the document is found to be weak, and otherwise, it will be stopped and silenced.

The problem of initiating a war in Islam is important from two aspects; On the one hand, a document has been issued for extremist groups to tarnish the face of Islam by promoting violence, and on the other hand, suspicions have been raised, especially by Orientalists, to challenge the truth and success of the Islamic religion. This article examines two recent and effective interpretations in a descriptive-analytical way. Al-Manar and Al-Mizan discussed this and came to the conclusion that both interpretations are in a way indicative of the war-initiating phenomenon in Islam, but at the same time, in response to doubts, they mentioned some conditions for it to find its real case and show its defensive nature. In the criticism of these two approaches, by following the use of the words Jihad and Qital and the like in the Holy Qur'an, it becomes clear that though the principle is not to initiate a war, and in the case of spreading religion and the supporting the monotheistic government, the principle is peace and agreement of the people, but as the legitimacy of the government, from the perspective of the Holy Quran, comes only from God and the only Divine rule should be dominant, in the case of the power of the monotheistic community and the fronting of the leaders of disbelief and tyranny against the spread of religion and the achievement of a global monotheistic government, initiating Jihad is lawful and as it is clear, its nature would be defensive.

One of the important topics of the book Tafsir Al-Mizan is Fiqh-al-Hadith examination of narratives handed down from Fariqain sources. The purpose of the present article, which has been carried out via a descriptive-analytical method and with library tools, is to examine the Fiqh-al-Hadith approach of the author of al-Mizan towards al-Kafi's narratives authored by Koleyni. To evaluate the narrations of this book, Allameh has used several Fiqh-al-Hadith components, especially the presentation of narratives based on the Qur'an and authentic narratives, evaluating the narratives with reason, taking into account the criteria of history, etc. and with these principles, in many cases, has dealt with confirming and using al-Kafi narratives, explaining and interpreting the hadiths of that book, discovering and expressing the meaning of the Fourteen Infallibles, distinguishing interpretive narratives from others, resolving conflicts and removing doubts from the statements of the Fourteen Infallibles, criticizing al-Kafi narratives etc. The most important factor for the author of al-Mizan in understanding and criticizing narratives is the factor of presenting narratives on the Qur'an, which was derived from the special foundations of his interpretation method in al-Mizan. For this reason, he has conducted most of his Fiqh al-Hadith studies based on this factor.

The validity of intellect and trusting it in understanding the Divine Word and unveiling the Divine Intention has been common among the interpreters in different eras; however, in the 14th century, the application of reason and relying on it has been the distinguished feature of interpretations. Al-Manār and Al-Mīzān, as the most important interpretations of the last century, have pursued rationalism in the interpretation of the Qur'an, while inclining toward social issues. Nevertheless, the difference is that al-Manār has chosen intellect as its source in interpretation; whereas al-Mīzān has considered the religious exteriors and understanding of religion, based on literal manifestation, to be relied on the dictates of intellect; but in the interpretation, it believes in the Qur'an as a source for its interpretation and considers intellect as a tool for understanding the Qur'an. In this research, we will focus on the comparative study of rationalism in the opinions of these two commentators by examining the two interpretations of al-Mīzān and al-Manār, using a descriptive and analytical method, and we will compare the features of intellect from this point of view. As a result, intellect in al-Manār is used as a tool to coordinate religious rulings and knowledge with the requirements of the time and has its roots in empiricism, while Allama Tabataba'i, with the denigration of experimental rationalism, introduced the movement of instrumental intellect on the path of healthy nature as a requirement for differentiating and distinguishing right from wrong.

Intellect is a divine gift that human dignity depends on. This divine talent flourishes and becomes actualized with nurture and education. Intellectual education that leads to happiness and development of the individual and society is based on certain principles and methods. Tafsir al-Mizan, as one of the most prominent contemporary interpretations, has listed some of the most important principles and methods of intellectual education. This research aims to answer the question of how the principles and methods of intellectual education are presented from the perspective of Tafsir al-Mizan in the individual and social dimensions of people.The descriptive and analytical examination of this issue shows that Tafsir al-Mizan in the interpretation of the related verses considers monotheism, freedom and discretion, moderation, rational argumentation, etc. as the principles of intellectual education. Also, this interpretation considers methods such as piety, reminding, consultation, warning, etc. to be effective for the implementation of intellectual education. All these principles and methods guid man in his individual and social dimensions to know the truth and to follow it so one can know the origin and source of all the truths of existence, i.e. the Almighty God, and in the shadow of this knowledge of God, human (individual and the society) will reach happiness in this world and the hereafter

The separators at the end of verses hold much importance from literal and denotative aspects. From the denotative aspect, since these separators have a strong place and connection with respect to the content of verses, they have a great impact on the interpretation of the content of the verse and can help in interpretation. Now how can the exegete use these separators in the exegesis and explanation of the content of verses? Do commentators hold the same view regarding the use of separators in the interpretation of a verse? In this article, through a descriptive-analytic method, we have reviewed and comparatively studied the uses of two great contemporary exegetes, Allamah Tabatabaei and Ayatollah Javadi Amoli, in explaining the content of verses. In this comparison, it will become clear that the following functions are common in both exegeses: dispelling the illusions of doubts and ambiguities from verses, critiquing exegetic views and possibilities, explaining the content of verses and deducing a judgment from verses using separators. However, Allamah has used separators specifically for strengthening, emphasizing, and rectifying exegetic views and possibilities, critiquing narrations that explain the circumstances of the revelation of verses, and emphasizing or prioritizing a certain reading. Ayatollah Javadi has also specifically employed them in Tafsīr Tasnīm as proofs for a topic, arguments for a rule present in a verse, perceiving a message, arriving at a conclusion from the verse, and explaining the temporariness of the rule of a verse.

Makārem Shīrāzi widely used Ṭabāṭabāʾī's interpretive opinions in his work Tafsīr Nemūne, and in significant cases, he has examined his opinions with a critical point of view. In this study, which was carried out with library tools and descriptive-analytical method, firstly, the types of criticism of Makārem Shīrāzī in relation to Al-Mizan of Ṭabāṭabāʾī were extracted, and then the evaluation and diagnosis of their accuracy and correctness will done. The question of the present study is: in what cases and with what reasons did Makārem Shīrāzī criticize Ṭabāṭabāʾī's opinions and how much is the validity of his criticism. In this study, after expressing Makārem's critics on Ṭabāṭabāʾī's opinions, it is tried to measure the validity of these criticisms by using rational and traditional reasons, the opinions of famous commentators and other evidences. It is necessary to defend this hypothesis that, except in the few cases where critics' objections to Ṭabāṭabāʾī's opinions are valid, most of the criticisms do not have the necessary validity and have many weaknesses.

Quran is the word of the wise and the parts of the word of the wise are purposeful and related to each other. The final part of the verses, which is called distance, is special and unique in the Qur'an, and its semantic break with the previous one cannot be imagined. Therefore, one of the basic issues in the discussion of proportionality is the semantic and content connection between distance and verse. But the basic question is how is this connection? What types of semantic connection can be considered for distance? How have commentators looked at this connection? In this article, which is written in a library style and a descriptive analytical method, a comparative study of the approach of two great contemporary commentators, namely Allameh Tabatabai and Ayatollah Javadi Amoli, in dealing with the final part and its semantic connection with the content of the verses, is discussed. In this study, 29 types of semantic links between the distance and the content of the verse were identified and classified into two general categories, thematic and human. Out of this number, 14 types are common between both commentators, which can be mentioned such as: protest and proof, statement of the general law, emphasis, confirmation, consolidation, completion, extension, deduction, interpretation and explanation of the content of the verse. Allameh Tabatabaei in Tafsir al-Mizan, and 13 types in Tasnim, Ayatollah Javadi Amoli, have addressed two types exclusively.

The Holy Quran is the book of guidance of the world and time, it contains the knowledge needed by man to achieve personal and social happiness. The commentators of the Holy Quran have been accompanied by ups and downs throughout history based on their special approaches and methods in interpretation, and they have always tried to achieve a correct and comprehensive understanding of the divine verses. One of the most important methods of interpretation is the method of ijtihad, which flourished from the fifth century with the interpretation of al-Tabayan, and continued until the interpretation of al-Mizan in the contemporary century. This research tries to answer the question of how the evidence was used in the two interpretations of al-Tabayan and al-Mizan ijtihad. A descriptive, analytical and comparative study of this issue in Surah Anfal as a case study shows that although the method of ijtihad in the interpretation of the Qur'an requires its own principles and rules, the passage of more than ten centuries of time, the progress of science, the diversity and multiplicity of the needs of societies, etc. It has been effective on reference to documents by ijtihadi commentators of the Holy Quran, and has increased the regularity and principled writing of interpretations. For this purpose, the use of interpretative evidences including: continuous verbal, continuous non-verbal and discontinuous evidences, although it has been considered as the first interpretation of ijtihad in Tafsir al-Tabayan, but the presence of these evidences has been very limited and weak in terms of quantity and quality. However, the application of these evidences in the interpretation of al-Mizan in the contemporary era has not only increased quantitatively, but the quality of attention to these evidences has been accompanied by a dramatic change and has taken an important step in the effectiveness

The present research is intended to evaluate the criticism of Allama Javadi Amoli in Tafsīr-i Tasnīm on the commentaries of Allama Tabataba’i in Tafsīr al-Mīzān. These two interpretations are rated among the dignified Shi’ite interpretations. The importance of the present article is in showing the difference in opinions and interpretations of two prominent commentators, in order to analyze the critical viewpoint of Tasnīm’s interpretation of Al-Mīzān, to reveal the mystery of the difference between these two interpretations and to open a way for a better evaluation of them. One of the significant points in Tafsīr-i Tasnīm is the critique of tafsīrī (exegetical) viewpoints. Sometimes, Tasnīm’s commentator does not hide his free-thinking in the field of opinion; he even criticizes his teacher’s viewpoint. The present research, with analytical-critical method, has addressed the most important aspect of his criticism regarding the rule of abrogation in verse 109 of Sūrat al-Baqara with verse 29 of Sūrat al-Tawba. Therefore, according to the evaluation made in both interpretations and by citing the interpretation rules and documents, it was concluded that in the verses in question, Allama Tabataba’i’s viewpoint is more sophisticated and seems to be closer to reality.

Human cognition and perception is one of the philosophical topics that have been explained in different schools of thought by referring to other ideas that the followers of that school have. Subjects such as the nature, possibility, tools and levels of knowledge have always been discussed and disputed among opinionated people. On the other hand, knowledge is one of the basic elements of education. Therefore, our belief about it will have a significant effect in organizing the educational system. One of the Muslim philosophers who has shown great attention to epistemological issues in his commentary on the Holy Qurʾān is Sayyed Mohammad Hossein Tabatabayi. In this study, we intend to recognize his epistemological foundations in his commentary book Al-Mizan and seek the achievements of these foundations in the discussion of other components of the educational system; such as goals, principles and methods. This study aims to reveal that Ṭabāṭabāyī believes that from the point of view of the Qurʾān, knowledge is the absolute meaning of consciousness, which becomes possible with the help of sense, intellect, and revelation, and it has levels. In Tabatabayi's point of view, the Qurʾān considers the glorification of God as a way to gain knowledge, it also considers self-restraint and stopping it from engaging with the body as a necessary thing to gain knowledge. Also he believes that providing a moral model, reasoned education and avoiding imposition, and strengthening critical thinking are Qurʾān's educational methods that are compatible with these principles.

The presence of many different types of interpretations and references to Malakūt (Unseen world) in the Holy Qurʾan shows the importance of people paying attention to these worlds and their characteristics. Also, referring to the Oneness of Allah the Almighty, the Throne and Kursī, the Umm al-Kitāb and Kitāb Mubīn, Khazāyīn (the treasures) and the Preserved Tablet, Fading and Stabilization, Destiny, Predestination and Certainty, etc., by mentioning different attributes, shows their difference and their functions. In this article, an attempt has been made to discover the relationships between them based on the interpretation of the verses related to these cases and based on the Tafsir al-Mīzān, after summarizing and analyzing each of the interpretations used about the divine malakūt. The results obtained from these analyzes show that the universe of the divine malakūt starts from the essence of infinity and descends to the rank of unity, and then divine knowledge manifests, then divine providence appears, then divine command, then destiny and finally divine decree. Likewise, the divine decree first creates the treasures, then it descends to the Umm al-Kitāb and Kitābul Maknūn, then to the Preserved Tablet, then the Kitāb Mubīn, then the Imām Mubīn, then the Mafātiḥ al-Ghayb, then the Throne, and finally it reaches the Kursī and from there it flows into the world of mankind. The analysis of these levels can be used in various sciences of humanities to obtain the fundamental infrastructures of thinking, feeling and behavior of the individual and society and how they relate to each other.

Using the narrations of the Infallible Imams (peace be upon them) as the SecondSource of Islam (Thiql Asghar) is one of the most important and essential sourcesof interpretation for every interpreter. Each of the commentators use some kind ofnarration, but they have different views and approach about how to use this valuablesource. In this context, Allameh Tabatabaei paid special attention to the useof hadiths in interpreting the Qur'an. One of the types of narrations that he dealtwith in many places is narrations related to social issues, events and conditions ofsociety [especially in the era of revelation]. During his commentary, he brought upa discussion entitled "The Narrative Research" for a detailed and comprehensiveexamination of the narrations, especially the presentation of them to the Qur'an. Heevaluated the narrations in detail and criticized the ijtihad of other commentatorsregarding the use of narrations in the interpretation of the Quran.The following article, which was conducted with a descriptive-analytical method andlibrary resources, attempts to discover Allameh's approach towards the social narrativesin Tafsir al-Mizan. The result of the present study is that the author of Al-Mizanhas analyzed the narrations related to social issues with different bases, includingthe criteria of presenting the narrations to the Qur’an, in many cases and from differentaspects, and through different approaches such as: document review, semanticstudy, criticism of the narrations of Asbab al-Nuzoul and Sha’an al-Nuzoul (the causesand reasons of revelation), Al-Jary and al-Tatbiq (the study of an example andits application otherwhere), criticizing the approaches of interpreters in how to usehadiths, studying the fiqh al-hadith, and the verification and use of hadiths, etc. Finally,he corrected, analyzed and revised the exegetical narrations on a large scale.

One of the problems that has plagued different societies today, including multicultural societies, is the inability of individuals to coexist peacefully. This is confirmed by numerous examples of conflict between individuals and groups. Islam as the most complete religion has plans for achieving this peaceful coexistence. Accordingly, the purpose of the present study is to achieve peaceful coexistence educational goals from the perspective of the Holy Quran and emphasizing on the interpretation of al-Mizan which is conducted through content analysis based on content analysis. To answer the research question has been analyzed. The results of the study point to six educational goals, namely: attaining competence in the community, realizing educational justice, realizing free thinking, nurturing the ability to understand and accept differences, nurturing a spirit of accepting peaceful coexistence, and acquiring the validity of values. Sharia-based ”.

One of the problems that plagues people today is their inability to peacefull coexistence. As the most perfect religion, Islam has plans to achieve this peaceful coexistence. One of the authentic and first-hand texts of Islam is the Holy Quran, and what is clear is that the best way to receive the teachings of the Holy Quran is to refer to authentic interpretations. Among these authentic interpretations that have a social and educational perspective is Al-Mizan's interpretation. Therefore, the aim of the current research is to achieve a conceptual model of peaceful coexistence based on the anthropological foundations of Allameh Tabatabai and emphasizing the interpretation of al-Mizan. To achieve this aim, the integrated research method has been used; In this way, to answer the first research question, the conceptual analysis method was used, in response to the second research question, the theoretical comparison method was used, and in response to the third research question, the practical comparison method was used. Finally, the findings of the research refer to six anthropological bases, six educational goals, and seven educational methods, and the relationship between the above bases, goals, and educational methods is set as a conceptual model.

Emotions are effective aspects of human psyche that have a great impact on his actions and behaviors. Allameh Tabatabai considers love, kindness, mercy and kindness as obvious examples of positive emotion that cause attention to others and is necessary for people's social life; He mentioned factors such as reward for action, piety, divine light and having a role model as positive stimuli of emotions, with which the path to human perfection becomes smoother, and also believes that negative examples of emotions such as haste, haste, lust and fear. They are considered as an obstacle in the path of human growth and development unless they are used in a balanced way. Allameh's approach to human perfection is realistic and everyone can use his moral teachings in interpretation; He believes in the way to reach perfection and achieve a degree of it in this world; However, the ultimate perfection of all things in the world is the Hereafter, because the Qur'an has introduced people as a model to human society who also achieved degrees of perfection in this world. The present article, by referring to the opinions of some philosophers and focusing on Allameh's views in the interpretation of Al-Mizan, has studied the verses that express the emotional aspect of human beings and has shown their educational role in human perfection.

The present age should be called the age of confusion among various and sometimes contradictory proposals regarding various methods and approaches of moral education and upbringing, because on the one hand, traditional approaches, both secular and religious, have been heavily criticized and after bearing labels such as indoctrination, ignoring the findings of psychologists. In moral development, being autocratic, dogmatic, relying on the authority of the teacher, instead of emphasizing the autonomy of the moral subject and ignoring the freedom of thought, have been abandoned by educators and educational and moral researchers. The examination of Allameh Tabatabai's credit theory shows that this theory pays attention to various dimensions of behaviors, values, requirements and moral motivations, and therefore it can be a suitable theoretical basis for organizing the principles and strategies of moral education. Accordingly, in the present research, Allameh Tabatabai's theory of credibility, as a necessary theoretical basis, has been examined to present and explain the strategies and principles of moral education, and an attempt has been made to explain the moral education strategies that Allameh Tabatabai explained in Tafsir alMizan with this The theory is matched and finally, by extracting the principles of moral education from Allameh's credit theory, how to operationalize the above-mentioned ethical strategies in a way that is compatible with the credit theory is explained.

Knowing the reasons of couple’s conflict can be the first and most effective step to identify mechanisms to reduce couple’s conflict. Accordingly, the purpose of this study is to explore the “model of couple’s conflict factors in the Holy Quran with emphasis on the “Tafsir al-Mizan”. To achieve this goal, the verses of the Holy Quran were collected, categorized and analyzed analytically-descriptively and through religious-psychological inference. Based on the research findings, the factors of couple’s conflict were divided into three categories. The first category of “underlying and grounding factors” are: the weakness of self-control, the influence of the devil on marital relationships, and disregard for the natural context of marital conflict. The second category of “detective factors” which are: marital infidelity, sexual dissatisfaction, economic problems, dysfunctional exposure to children, developing harmful behaviors and habits such as drinking and gambling, poor communication skills and inattention toward each other’s rights. The third category of “perpetuating factors” of couple conflict includes: weak insight and value system, lack of use of skills such as peace techniques, weak forgiveness, weak will and motivation, weak resilience, and deprivation of external support

Correct interpretation of Quranic verses has been considered as one of the necessities of Islamic society throughout the history of Islam till now. One of the important prerequisites in interpreting the verses is having the correct recitation narrated by the Prophet (PBUH). The commentators of the Holy Quran have taken different approaches to the issue of differences in recitation. One of the most important of these approaches is to critique the popular recitation and choose the correct recitation from among the various recitations. Allama Tabatabai is one of the commentators who have interpreted the verses of the Quran with this insight. The current research with descriptive-analytical approach deals with investigating Allama’s viewpoint concerning the differences in recitations and its effect on interpretational comprehension in Al-Mizan. In the face of the problem of differences in recitations in a different way, sometimes he prefers the popular recitation sometimes according to different criteria such as the context of the verses, avoidance of grammatical extra-strict, the necessity of the meaning of nature, compliance with the Islamic obvious ruling, compliance with rational arguments and so forth, he prefers the unusual recitation and sometimes, despite pointing out the difference in recitations, he refused to prefer one over the other. Explaining his criteria and patterns in the critique and preference of recitations, as well as the analysis of recitations that have been mentioned without a preferred reason, is one of the most important topics of this research of the present study