مجله پژوهش های تفسیر تطبیقی
پیاپی 16 (پاییز و زمستان 1401)

Verse 36 of the chapter al-Nur which is known as the Buyūt (houses) Verse reveres houses in which there is the remembrance of and glorification of God morning and evening and thus, God has given the permission for the elevation of the worth and rank of these houses. In explaining Divine intent regarding buyūt, exegetes hold different and scattered views; however, they have mostly explained buyūt to refer to mosques. In the present study, through a descriptive-analytic method and a study of the views of Sunni and Shiite exegetes, we strive to strengthen the belief that, in contrast to the prominent view, we cannot consider mosques to be the main meaning of the verse; rather, the term buyūt ca only include mosques and other mentioned instances by nullifying qualities.The analysis and evaluation of the prominent views lead us to the fact that the proofs and evidence of this view are not sufficiently accurate; rather, the context and apparent aspect of the verse as well as narrative support validate a new theory. Accordingly, and as it appears from the context, buyūt refers not to mosques but rather to the houses of the 14 Infallibles it is understood from the harmony between the elevation of buyūt (houses) and the infallibility of their inhabitants that the infallibility of the inhabitants is relevant in the elevation of the houses.

Sunni and Shia exegetes are not aligned in their views regarding the meaning of verse 53 of the al-Fussilat Chapter, commonly known as the verse of Āfāq and Anfus (lit. horizons and souls, referring to the external world and the internal one of one’s soul). Therefore, the meanings of external signs, internal signs, the object of the words ḥaq (truth, reality) and shahīd (witness and, in other usages, martyr) in this verse are not clear. Considering the importance of divine intent regarding this verse, the present article claims that the way of these scattered views is to precisely explain the object of the word “ḥaq” and the consistency of the beginning of the verse with what follows. Thus, in this article, utilizing a critical-analytical method, and after presenting a jurisprudential classification of the different types of this relationship in the works of the exegetes, a new approach known as the criteria approach has been suggested. The results of the study show that the attribution of the Quran and its bringer to the “Lord of the Worlds” is a truth that can be traced through the polytheists of Hijaz through two independent albeit unequally ranked ways; one is through the presentation of external and internal signs and the other sufficient divine testimony on this subject. In this approach, the presentation of external and internal signs will be separate from the terminological and prevalent meaning arising from the Sufi-mystic movement.

A feminist reading is one of the types of readings of the Quran today. Some have considered the approach of interpretations to be patriarchal and a re-reading of the verses has led them to have divergent ideas with the intent to defend women’s rights as many of the exegeses have been written by men. The goal of this comparative-analytic article, which has been written based on documented sources, is to specify the effect of gender on the understanding of the exegetes. Thus, the views of two contemporary women exegetes (Bano Amin and Ms. Wadud) regarding the challenging verses that bring to mind the benefit of men and loss of women have been gathered and compared with the views of male exegetes. Since there is no definitive criterion to assess the effect of gender on the understanding of individuals, their understanding has been compared to each and other male exegetes. The difference in the understanding of the chosen exegetes despite being of the same gender and that there are always male exegetes who share their views in the common and differing instances shows that gender alone is not a factor in adopting a particular view among exegetes. As a result, gender is a relative matter and its effect on interpreters is different. Based on a multitude of instances where Ms. Wadud’s views were for and Bano Amin’s were against the apparent rights of women, it can be said that Makhzan al-ʿIrfān has less gender bias compared to Quran va Zan (Quran and Women).

The Holy Quran contains verses regarding Imamate; however, the denotations and referents of some of these verses are not clear, such as the verse: “Do not kill a soul [whose life] Allah has made inviolable, except with due cause, and whoever is killed wrongfully, We have certainly given his heir an authority. But let him not commit any excess in killing [the murderer], for he has been assisted [by law].”[1] The present research seeks to determine the denotation and referent for “blood heirs” by studying the narrative and exegetic sources of the Shia and Sunni sects and analyzing the denotations of the verse. As a result, in Shiite narrative books, narrations have been cited from the Ahlulbayt that introduce Imam Mahdi (atfs) as the son of Imam Husayn (peace be upon him), his heir, and the avenger of his blood because Imam Husayn is a revered soul and a prominent instance of an oppressed and God has the promised his revenge. Similarly, both Shiite and Sunni narrations emphasize that the blood heir must be the heir of the slain and from among his close relatives or children or relatives-in-law and have the authority to demand retribution or blood money or forgive and any other decision. If the slain has no heirs, the ruling authority is considered the blood heir. Thus, assuming that one might claim during the time of the reappearance of the Imam that there is no heir who can be the blood heir of Imam Husayn, naturally, Imam Mahdi, who would be the sole Infallible, ruling Imam, would be the true instance of a blood heir for Imam Husayn.

In the exegesis of verse 49 of the chapter of al-Ankabut, “Indeed, it is [present as] manifest signs in the breasts of those who have been given knowledge…,” there are ambiguities regarding the phrases “it is [present as] manifest signs” and “those who have been given knowledge” and considering who or what the pronoun it/he refers to, the meaning of “manifest signs” and, more importantly, the designation of the referent of “those who have been given knowledge” would change. This study delves into the exegetic views of the Sunnis and Shiites in the first five Hegira centuries using a descriptive-analytic method. The views of the Sunnis and Shiites regarding the referent of the phrase “those who have been given knowledge” are as follows: the followers of the Divine Scriptures (i.e. Christians, Jews, Sabians, and Magi) and their scholars, followers of the Divine Scriptures who have become Muslims, believers, scholars, the Prophet of Islam (peace be upon him and his household) and the Infallible Imams. Among these, the Imams have identified only themselves as the referents of the verse. In critiquing the views, firstly, in determining the reference of the pronoun “huwa” (he/it) between the Prophet and the Quran, it was clear that the pronoun refers to the Quran and, as a result, some of the aforementioned instances lose the qualification of being a referent for the phrase “those who have been given knowledge” and the specificity of this phrase to the Holy Prophet (peace be upon him and his household) and the Infallible Imams it becomes clear after explaining the meaning of the phrase “manifest signs” and this has been indicated in some Shiite exegetic narrations.

Conceptual relationship assessment between the verses of the Holy Quran is a subject that has attracted the attention of Quran researchers for a long time. In the present article, the content of verses that include the phrase “ma ʿindallah” (what is with Allah) with the two attributes of being better and more lasting and evaluating the extent of the relationship between them and the phrase “baqīyyatallah”  (what remains of Allah’s provisions) has been studied focusing on Chapter al-Qaṣas, verse 60, al-Naḥl, verse 95-96 and Hūd, verse 96. The present study, conducted through a descriptive-analytic method and relying on the Quran through Quran exegetic method, strives to find the relationship between the concept of ma ʿindallah which refers to the hereafter and spiritual and positional closeness, and baqīyyatallah which refers to something that God has intended to endure and its termination is impossible and strives to prove, with the help of narrations of the Infallibles, that the divine prophets, the pure Imams in general and specifically the Imam of the Time (may Allah hasten his reappearance), are among the instances of baqīyyatallah and God’s purpose in the verse, “what remains of Allah’s provision is better for you, should you be faithful…” [11: 86], is to attract the attention of the believers to the most complete instance of baqīyyatallah and the last divine proof and provision. And by recognizing the instance of being better and more lasting and its most manifest instance and through him, one can arrive at divine recognition, servitude, and closeness (ʿindiyya).

Some thinkers believe that Fakhr al-Razi’s silence regarding the immateriality of the soul shows that he considers it to be material; whereas, one can conclude the immateriality of the soul from his words and views. However, Fakhr al-Razi’s explanation differs from that of other philosophers such as Allamah Tabatabaie. Thus, the present article compares the views of these two great exegetes of the Islamic world through a descriptive-analytic method, critiques their views, and raises the authoritative view. There are three views regarding the matter of the immateriality of the soul. Some consider it to be material. The second group has regarded it to be immaterial and the third group believes in two dimensions of the soul. In the action dimension, it depends on matter, and in the essence dimension, it is immaterial. What can be analyzed from the works of Fakhr al-Razi is the immateriality of the soul in both essence and action. In contrast, Allamah Tabatabaie presents the best view and proves through verses of the Quran and logical and rational arguments that the soul is essentially immaterial; however, in terms of actions, it needs matter because if it were immaterial in the action dimension, it cannot be joined with the physical body in this material world.

The correct interpretation of Quranic verses, especially those with ambiguous meanings depends on the utilization of various sciences and fields among which the exegetes have always paid attention to rhetoric. Now, the main question is what is the difference between the two approaches of interpretation and formalism in assigning a role to the science of rhetoric and its techniques in understanding God’s intent, especially in verses regarding imagined corporeality and its analysis? The approach of this study, which is based on library studies and describes and analyzes the approach of the exegetes in verses regarding imagined corporeality and motion, is that in explaining this group of verses the interpretative and formalist exegetes have acted in two ways and each of them has assigned a role to rhetoric and especially to allegory in explaining and justifying their own views in the interpretation of verses especially verses of imagined corporeality and, in continuation, attention or indifference to the science of allegory as a pillar of rhetoric principles and laws has lead to the two approaches of interpretation and formalism in the exegesis of verses. Moreover, the number of literary views of the exegetes who agree with the interpretation does not arise from their different exegetic understanding of these verses; rather, the variety of rhetorical principles and laws produced from the literary views of exegetes is one of the discussions that has been argued to avoid the corporeality of God.

Understanding the nature and function of the Divine Throne (ʿarsh) whether in the descending or ascending arc of creation or the relationship between the Creator and creation or the relationship between creation and the Creator is one of the meaningful and influential Quranic and mystical teachings and numerous verses and narrations have addressed this important subject. Exegetes, philosophers, and theologians have also done research in this regard. The goal of this study is to provide clear answers to some ambiguities such as ideas of similarity and corporeality regarding the ʿArsh by examining the real meaning of ʿArsh and its place in ontology, theism, and divine teachings in line with the goals and teachings of the Quran. The method of research is the library method and analytical. The result of this study is that the Divine Throne is an intermediary level between the Essence Level and the creational level, a reality of the hidden realities category, and a level of the absolute immaterial worlds. The reality of the ʿArsh in the descending arc and the issuance of diversity from unity refers to Divine management and Lordship and the Throne in this sense is defined as Divine knowledge as well as the heart of the perfect human being.

The exegesis of the verses of the Quran throughout history has suffered changes and evolution. One of these verses is verse 18 of Aale Imran well-known as “Shahidallah” (Allah bears witness…). The testimony of God, the angels, and the Resolute (ʾulul ʿaẓm) Messengers to the Oneness of God has been expressed in this verse. Regarding what form truly the testimony of God takes and the views of Shiite and Sunni exegetes about that are questions that need to be researched.This paper examines and analyzes the exegetic views by utilizing library resources, Islamic science databases, and software through a content analysis method. The results show that the development of views regarding the testimony starts from the verbal, continues with action, and ends with essence. Similarly, an analysis of the results shows that because all three types of views are linear, thus, all three kinds of testimony, that is, verbal, action, and concrete can be correct in this verse. The following are among the factors that affect the emergence of exegetic views: exegetic inclinations and tendencies, the dominant discourse of every age, the prevalence of conflict among Shiite and Sunni exegetes, the Mongol and Ilkhanid attacks, the critiques of the orientalists, the Islamic Awakening Movement, and the fusion of philosophical and mystical discussions. Similarly, among the effects and functions of this verse, we can point out the citation, theological, social and educative, and teaching and guidance functions.

Among the books of Quranic readings and Quranic sciences and exegesis, there are different indicators to determine the preference of popular readings over each other; indicators that the scholars of this field have always used in reasoning throughout the history of this science. One of the most important indicators is that the readings are inArabic. Adhering to the common laws of Arabic usage and syntax, eloquence and rhetoric are counted as some of the criteria for deciding Arabicness.When counting the aspects of the preference of readings over the Hafs Reading, the aspect that is most statistically preferred is the one related to literary preference based on indisputable Arabic laws, in the sense that in numerous instances, another reading in terms of Arabicness is preferred over the Haf reading. Similarly, a study of the context of verses in some instances expresses the preference of other readings over the Hafs one. These preferences have also led to differences in the exegetic views of interpreters. The focus of this article is to study these aspects of preference and analysis of some of the instances based on the views of Tabarsi and Farra in comparison to other Sunni and Shiite exegetes. Some of the results of this research include: resolving some of the problems in justifying the literary aspect of verses in exegesis considering other popular readings, explaining the semantic aspect more clearly in exegesis, the academic acceptance of both the Sunnis and Shias in this aspect, etc.

The issue of the purpose of creation in verse 56 of the chapter of al- Ḍariyat is one of the issues regarding which numerous interpretations have been made. The present research, through the collection of library data, a descriptive-analytic and comparative processing method of Shiite and Sunni exegesis, considers the root of this difference in understanding lies upon the difference in the schools and exegetic approaches of the exegetes. This is a finding based on which, one can assess the views of the exegetes in three groups: the first, considers only the believers among the jinn and men to be the addressees of the verse and as such, they do not see any problem with the verse. The second group, considering the central purpose of the letter lām in the word liyaʿbudūn, does not subject the verse to any kind of belief-related discussion whereas the third group, by considering the address of the verse to be general and the problem of the purpose of creation not being realized regarding those who rebel against the Thiqlayn (the two weighty objects, i.e., the Quran and the Ahlulbayt of the Holy Prophet) seeks to solve the semantic complication that has arisen regarding divine actions. Among them, some have sought to eliminate this problem through credible efforts while another group has freed itself from the proposed theoretical problem through a contemporary approach and considering the doctrine of worship as being redemptive and by regarding worship as desirable and its important role in the strengthening of faith, they have considered the salvation of the addressees in the two worlds (this and the next) to be God’s intent from this revelatory proposition.