It is attempted here to explain the features of Tafsīr al-Kāshif and the exegetical methodology of Muḥammad Jawād Mughniya. First, the writer discusses Mughniya's exegetical tendency. Then, he goes on to address the features of Al-Kāshif under such titles as exegetical refinement, encountering the interpreter's opinions, innovations, writing in simple style and with fluency, comparative (muqārin) jurisprudence, comparative theology, thematic index of works, thematic index of interpretations, thematic exegesis, and exploitation of the structure of questions and answers. Furthermore, he explains the exegetical method of the interpreter of Al-Kāshif, believing that his method is a combination of three methods of tafsīr bi al-ma‘thūr (exegesis of the Quran through Quran and the Quran through traditions); rational exegesis; and scientific exegesis. In conclusion, the writer introduces the interpreter's exegetical and jurisprudential references.

Context (siyāq), one of the significant evidences related to discourse, enjoys the rational validity, was favored by the Infallible Imams (A.S.), and has always attracted the attention of the interpreters and the scholars of Qurnic sciences in exegetical discussions. While briefly examining the concept of siyāq, the conditions for its realization, and its variations, the present article has, with a descriptive-analytical method, researched about the application of siyāq in Tafsīr Al-Kāshif of ‘Allāma Muḥammad Jawād Mughniya. The method of the author of Tafsīr Al-Kāshif concerning siyāq is an indication of his belief in the siyāq of words, sentences, and verses; however, he does not believe in siyāq of sūras and has not dealt with it in any part of his interpretation, nor does he believe in the exclusiveness of siyāq as a general rule, as some other interpreters did, and even in some instances he interprets the meaning inferred from siyāq. Although in the interpretation of some verses he accepts the specific meaning of siyāq, he does not view it as a specific feature of meaning and believes in the generality of the verse. In sum, it was clarified that the rule of siyāq in Tafsīr Al-Kāshif has many functions, such as acquiring the meaning of the words; determining the meaning and purpose of the verse; determining the Revelation occasion; determining the addressees of the command; assessment of the interpreters’ views; determining the antecedent, and discovering the eliminated.

Many thinkers believe that basing the Quran and new and up-to-date interpretations of it is a way to respond to new issues and preserve religious values and beliefs. Many commentaries were written with this concern, among them, some endeavored to use the basics of the social approach, and some did the interpretation regardless of the specific rules and basics of this approach, the latter considered them as social commentators; in this article, a comparative analysis is done. We provide two interpretations with a social approach. In this article, we have examined the compatibility of the two interpretations of “Min-Huda al-Quran” and “Al-Kashif” with the basics of the social approach (eliminating doubts from the Islamic face, proving the ability of the Quran to respond to the social requirements of the time with an educational-guidance point of view). , and the result obtained from the analysis of these two interpretations shows that the interpretation of Min Hadi al-Quran - Tafsir Hidayat - as the name of the commentary suggests, is an attempt to respond to the issues of the day by considering the aspect of education and guidance more than other categories, and the late Mughniyyah in Tafsir Kashif, by using the interpretations and sayings of the predecessors, seeks to discover the meaning of the verse and adapt it to the needs of the society today

In today's age, there is an undeniable need to investigate and recognize the Jewish people and, accordingly, Zionism because of the damage they have caused to Islam, and not paying attention to this fact causes doubt and neglect of the goals of Zionism. On the one hand, the many cultural, social and racial complexities of this people have made it possible to know its basis only through revelations. Therefore, the aim of the present study is to examine the intellectual indicators of Zionism in the interpretation of Al-Kashif Sheikh Mohammad Javad Mughniyeh. This research is of the type of applied goal and the method of its realization is descriptive analysis and collection of research information in a library form. The results of this study showed that the intellectual indicators of Jewish Zionism include intellectual stagnation, concealment of facts, ignorance and limited vision. By examining the background and findings of the research, as well as examining the verses in question, relying on the interpretation of al-Kashif, it can be concluded that the Jews of Zionism are the heirs of the same thoughts of the Jews of the time of the Prophet and Prophet Moses (pbuh), in Islamic countries, they always seek worldly pursuits. and to reach political position and power, and to achieve these goals, they do not give up on any oppression.

“Intercession” is a common theological belief among Mushrikin (polytheists), Jews, and Muslims. This tenet has played an important role among Muslims. Since the distant past, there has been controversy among Muslim scholars and commentators on whether a sinful Muslim will benefit from intercession or not. Some negate the idea of intercession totally while some others accept it. It should be noted that these two different approaches have been effective on the exegesis of Qur’anic verses. It seems that each of the abovementioned approaches used in the exegesis of intercession verses relies on a certain principle. This study seeks to analyze the foundations of these two approaches in the exegetical books “al-Kashshaf”, Ruh ol-Ma’ani”, and “al-Kashef” which respectively represent Mu’tazilah, Ash’ari, and Shi’ite viewpoints about the Qur’an. This paper attempts to delve deep into the exegetical principles of accepting and rejecting intercession for the sinful Muslim. The results revealed that three principles (coherence of faith and act, coherence of faith and heartfelt confirmation, coherence of faith and heartfelt confirmation along with doing religious duties) have been effective on the exegetical approaches of “al-Kashshaf”, “Ruh ol-Ma’ani”, and al-Kashef” respectively.
Received: 27/5/2018   |   Accepted: 30/1/2018

Humans are all born of the nature of monotheism, and according to the power of choice given to them by the sacred essence of God based on the wisdom, they are faced with two ways, “whether he be grateful or ungrateful” or by their wise choice, they take the side of God Almighty in the way drawn from, which is the source of happiness, or they choose misguidance by their ill-considered choice. The present study seeks to explain the influential factors in the spiritual arrogance and dictatorship of Pharaoh by using the Holy Quran, the views of commentators and thinkers and emphasizing the interpretive views of Allama Muhammad Javad Mughniyeh in Al-Kaašīf. These factors in the internal field such as: adherence to the inclination of the soul, feeling of needless, hegemony and arrogance and in the external field such as: the role of gentries, heads (leaders) and the noble classes of society has been studied. The motive for emphasizing Allameh Mughniyeh’s views is his contemporary view in Al-Kaašīf to global arrogance and Zionism as the pharaohs of the time, which is formed in the face of the United States and the Zionist regime. In this article, we want to know what factors caused the revolt of Pharaoh to the extent that he claimed divinity! Oppression and violation on the rights of the people was his way. The result of this research will be obtaining the general rule and the underlying factors in the formation of the spirit and behavior of the arrogants and criminals of history.

Scientific interpretation is an exegetical approach that tries to use scientific data in interpreting and elucidating the Revealed verses of the Qur’ān from whose perspective both discovery of concepts would take place and, possibly, the scientific miracle would be unraveled. This approach specially thrived in the recent century and various interpretations as well as many independent writings were composed. It found its opponents and proponents, too. The present article studies the viewpoints of Ayatollah Faḍl Allāh and briefly examines his position in comparison to the contemporary Shī‘a interpretations (Al-Mīzān, Al-Furqān, Al-Kāshif,and Nimūna). These studies indicate that although his viewpoint does not absolutely deny scientific interpretation, he encounters with this type of interpretation from a quite reductionist and cautious position. This prudence and precaution arises from the specific attitude and principles that he possesses.

Tolerance is the most important moral rule in Islam, to the extent that the word of Islam derived from “Salama”(submission or resignation) and “Musalimah”(tolerance or peacefulness); and in the beginning of every chapter (Surah) of quran there is “Bismi Allah al-rahman al-Rahim” (In the of God, the most gracious and merciful) which connote and repeat the generality of God’s grace and mercy towards everyone. In this paper, it is tried to outline conceptual and rational principles of Tolerance Ethics based on al-Nas keyword in Quran using three Shiite Quranic commentaries, namely Min Vahi al-Quran, al-Kashif and al-Mizan, and three Sunnis, i.e. al-Tahrir wa al-Tanwir, Fi Dhalal al-Quran and al-Jamie al-Bayan Fi Tafsir al-Quran. These ethical principles, in the first place, are humanistic, namely goodness, brotherhood, and equality of human being; secondly, they are established in convergent and moral grounds, such as mercy, unity, security and global peace; in order to, thirdly, they will be applicable to all common biological, moral background, and all humanistic principles of Quran have been considered, thus it could be used for peaceful communication among every single culture or religion; a kind of ethics that is derived from shared features of “the united community of humanity”.