نشریه مطالعات تفسیر تطبیقی
پیاپی 15 (بهار و تابستان 1402)

Heart is one of the important words that are repeated abundantly in the Quran; Commentators have mentioned several meanings for it other than pine-shaped fleshy heart. Among the contemporary commentators who have provided information about the meaning of this word are Allameh Tabatabai (RA) and Ayatollah Javadi Amoli (Madazla). The present article was written with the aim of examining "the use of the word heart in the Quran" from the perspective of these two thinkers in a descriptive-analytical and library method by referring to the works of these two nobles. According to the studies carried out in this research, Ayatollah Javadi Ameli (Madazaleh) used the word heart in several meanings such as soul and soul, place of love, container of knowledge, transformation, power of perception, place of revelation, place of guidance, tool of knowledge, intellect and nature. And he has used the position of passive emotions. It should be noted that in Allameh's works, the word heart is used in all the mentioned meanings except for the container of knowledge and the place of guidance; According to the studies, it was found that the thoughts of these two nobles are consistent in most cases, and in a few cases, they have differences.

Tanzil interpretation means interpretation in the order of revelation of the surah, an emerging style in the interpretation of the Qur'an that its commentators try to achieve a deeper understanding of the verses of the Holy Qur'an by using the order of revelation of the suras. Including commentators who have interpreted in this way; Abdul Rahman Hassan Habbankeh Al-Maidani and Abdul Karim Behjatpour, who, despite many differences in theological views and interpretive methods, have based their movement on interpretation, the revelation of the Qur'an and considered it the best way to achieve the knowledge of the Qur'an.This descriptive-analytical study, by comprehensively examining these two interpretations, seeks to compare and apply the interpretive method of these two commentators and express their commonalities and differences in discount interpretation, and has concluded that the main common point of these interpretations is more than In terms of appearance, that is, their writing is in descending order, and in terms of content, opinions and how the interpreter interacts with the verses, they have many points of difference. This is well illustrated by the way the verses are referred to for commentary and elaboration in these commentaries.

Considering that the interpretation of the Qur'an regarding the subject of sex and gender and its effects is very important especially in the present era in Islamic societies and in the world society, it is necessary and necessary to present the perspective of women in a more accurate understanding of this category. The interpretations of verses related to women should be reviewed with the presence of women based on authentic Islamic sources with the aim of achieving human happiness. The interpretation of the verses with this approach will be effective in improving the status of women in Islamic countries in social, political and cultural dimensions and in the superior vision of improving Islamic societies in the present era. In this article, the approaches of some women thinkers, such as the hermeneutic approach, as well as their reasons for proving the principle of equality in the Qur'an and their understanding of the issues related to marriage, have been proposed in a descriptive-analytical way, and have been examined by looking again at the verses of the Qur'an and interpretive sources. And while he considers some of their opinions to be provable with reliable sources such as the Qur'an, certain traditions, reason and conscience, but some of their opinions are excluded from this circle and clarification on key concepts and concepts such as revelation and its nature concepts such as pluralism, the presence or absence of the final meaning for the text, are necessary in the interpretation of those opinions.

The text of the Qur'an is a system of signs with a specific structure that was revealed in any case at a certain point in time. The sign processes that take place in any particular period have exposed the reception of this text to many challenges. Meanwhile, the term "Sadra al-Muntaha" in Surah AL-Najm is a unique Qur'anic term that has been used throughout history as a structured term by scholars in various fields. Most commentators often seek to explain the ascension of the Prophet. Had a transient payment to Sadra al-Muntaha in the form of the farthest point of paradise, while it seems that he was following the process of raising awareness of Muslims about this Qur'anic composition, which today's meaning of "the highest degree of nearness to God" can be understood and received. It seems unlikely that the Qur'an in dialog with the polytheists had such a complex meaning of Islamic culture. In this study, by descriptive-analytical method, first the use of Sedra al-Muntaha in Surah An-Najm is examined, then a review of its earlier interpretations is made, and then an attempt is made to metamorphose its signs according to Explain Lutman's approach to cultural semiotics. Lutman emphasizes the dynamic mechanism of production and metamorphosis of a sign from a cultural perspective. One of the main results of the present study is to explain that the Qur'an, through its semantic diversity, is completely open to the future and at a level beyond semantic diversity, is equipped with a normative force that has the power to construct signs of categories and interpretations

There are two different views on the truth of the existence of the soul (material and immaterial), each of which has relied on arguments, including verses from the Holy Qur'an. The purpose of this article is to explain the position of the verses on the immateriality or physicality of the soul. Since the verses of the Qur'an have been cited by those who agree with the immateriality of the soul and the deniers, it is necessary to comparatively analyze the documents of both views, which the author has organized in an analytical-comparative way in this article. In this article, it is clear that the implication of the verses cited by those who agree with the immateriality of the soul in different aspects of the soul (attribution of the soul to God, special creation and its difference with the material being, self-reasoning of immaterial matters, ascension and return to the kingdom and God) The implication is complete; But the verses cited by the deniers of the immateriality of the soul as describing the soul to material attributes and the creation of the soul from the material body can be answered and justified. It will be pointed out that the main weakness of the deniers of the immateriality of the soul is the lack of attention to the rational and narrative principles, the language of the Qur'an and the existence of the precedence of the theory of the immateriality of the soul over materiality.

Quran has been and will be the guide of mankind throughout history. What guarantees this efficiency is the miraculous aspects of the Qur'an, which includes all dimensions and aspects of the Qur'an, and the overall outcome of these components ensures the miracle and effectiveness of the Holy Qur'an throughout history. This research has emphasized the miracles of the Qur'an in the two interpretations of "Al-Kashif" by Mohammad Javad Mughniyeh and "Fi Zhalal al-Qur'an" by Seyyed Qutb with a comparative method. After paying attention to the fields of interest in writing the two commentaries and the approach governing them, the different aspects and components of the miracles of the Qur'an were analyzed from the perspective of both commentators. The results indicate that both of them presented the miracles of expression under the cut letters and both believe in the illustration of the Qur'an, although this is the basis of the work in Faizal; At The aspect of non-discord and occult news and legal miracle are the same, but Mughniyeh has expressed the characteristics of legal miracle more clearly. In the issue of scientific miracles, both commentators believe that human sciences should not be imposed on the Qur'an. Although the two commentators are different in religion and the foundations of interpretation, but because they both have a social-educational approach, with the aim of persuading the new generation, they have stayed away from Israel and avoided mentioning controversial issues.

One of the important topics in Quranic sciences and interpretation is the issue of "ventricle". Allameh Tabatabai and Allameh Javadi Amoli are among the commentators who have offered an analytical and reflective view on the inner context of the Holy Quran. In this article, the descriptive-analytical method, the nature of the Qur'an and the validity of the Qur'an in interpretation have been explained and evaluated from his point of view and the components that he has presented for his point of view. The result of the research shows that Allameh Tabatabai considers the difference between the capacity of human beings in understanding the Qur'an in relation to matters beyond the senses and matter as the main reason for the existence of an esoteric dimension for the Qur'an.  However, Allameh Javadi Amoli has considered the existence of the womb in the verses of the Qur'an as his interpretive basis and has accepted it as one of the interpretive methods of the Ahl al-Bayt (AS) and the secret of the immortality of the Qur'an. The most important characteristics of ventricular validity from his point of view include: the universality of understanding the Qur'an, the hierarchy of the Qur'an, the permission to use the word in more than one meaning, the alignment of external knowledge with esoteric knowledge.

The political interpretation of the Qur'an, due to its political nature and relation to power, has caused more extensive damage (than other types of interpretations). Part of the harmful context is related to the misuse or neglect of the rules of semantics.  This problem raises the question of whether the vulnerability of political perceptions in the application of the rules of semantics can be proved. Proving vulnerability provided the motivation to seek to make arrangements to provide credible political insights. The present study, which is organized by descriptive and analytical methods, emphasizes the assumption that political perceptions have been damaged in the application of the rules of semantics or disregard for the rules.  Reporting objective examples of these injuries proves the realization of vulnerability in practice, and its achievement proves the vulnerability of impressions in four important areas of semantic rules (examples of rules of “Qaedeh Etnab”; permitted in documents; “Hasr wa Qasr, Fasl waw asl”); Provides solutions to repair injuries and provide political insights

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.

Among the controversial issues in the field of the language of religion and the Qur'an is the realism/unrealism of the language of the stories of the Qur'an. The unreality of the language of Qur'anic stories has been proposed by some new thinkers including Muhammad Ahmad Khalafullah. In this analytical-descriptive article, while pointing to the unrealistic approach to the language of religion and the historical statements of religious texts in the Western world, Baroosh has explained the point of view of Muhammad Ahmed Khalfullah, and then based on the interpretive opinions of Ayatollah Javadi Amoli, this point of view has been evaluated. The findings of the research are that Khalafullah's point of view is in conflict with rational arguments such as the proof of miracles (away from disagreement and contradiction) and also in conflict with the explicitness of some verses of the Qur'an. In addition to the fact that the stories of the Qur'an in the language of the Qur'an are characterized by some negative and positive attributes (such as the description of truth) which negate the claims of Khalafullah in the unrealization of the stories of the Qur'an and the appearance in their realization.

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

One of the important topics in Quranic sciences is the miracle of the Holy Quran. Quranic scholars differ about the characteristics & dimensions of the miracle of the Holy Quran. Since miracles are a feature of the immortality of the Quran, such research is necessary. The Present study has used a comparative- analytical method to comparatively study of the views of Ayatollah Javadi Amoli & Ayatollah Marefat in miracle & has achieved these results. Both Quran scholars have a moderate view on the discussion of the miracle of theQuran & they consider the word & the content of the verses extraordinary.but the most important difference between the views of the tow thinkers is in the miraculous nature of the Quran that Ayatollah Javadi Amoli considers the essence of the miracle of the Quran in its content & Ayatollah Maarefat considers the essence of the miracle of the Quran as an felicity miracle. The dimensions of the miracle of the Quran from the point of view of Mr. Javadi Amoli include: miracles in felicity, content, harmony of verses with each other, unseen news in the verses, scientific & miracle canonical. Mr. Maarefat has presented the miracle of Quran in three dimensions: explanatory, scientific & miracle canonical.