آیت الله جوادی آملی

One of the prominent exegetical works is Tafsir al-Tasnīm, which is the result of the research, organization, and compilation of Qur’anic exegesis lectures by Ayatollah Jawadi Amoli. Since understanding the sources of a scholarly work significantly contributes to a deeper comprehension of its content and enhances its academic value, this paper focuses on a quantitative analysis of the sources used in Tafsir al-Tasnīm, specifically the first volume which interprets Surah al-Hamd. The analysis includes categorizing Qur’anic and non-Qur’anic references, examining non-Qur’anic sources based on the century of the author's death, sectarian affiliation, and other criteria. Using Excel software, comparative charts and tables were generated, followed by statistical analysis of the referenced materials. Key findings include Ayatollah Jawadi Amoli’s strong emphasis on interpreting the Qur’an through other Qur’anic verses, which is highly frequent throughout the work. Among hadith sources, the scholar gives clear priority to Shia traditions. These findings contribute to a deeper understanding of this exegetical work and affirm its scholarly reliability.

Quranic interpretation is a science formed on the basis of the Holy Quran, and has a specific "research method", the strict observance of which is the basis of the methodology of Quranic interpretation. The methodology of interpretation has five characteristics and elements: 1. Interpretation based on pre-accepted principles; 2. Using reliable sources of interpretation and the need to avoid source references; 3. Using a comprehensive ijtihad methodology and the need to avoid source references; 4. Using the rules of Quranic interpretation; 5. Using the tools of interpretation. Recognizing and applying these elements standardizes Quranic interpretation and reduces errors and deviations in understanding the Quran; it also leads to a decrease in the differences in the views of commentators in understanding the Quran.The valid sources of interpretation of the Quran are: the verses of the Quran, the tradition of the infallibles, abstract reason, and empirical reason. Invalid sources also include things that may be considered a source of interpretation, while they are not the real source of interpretation and distance the interpreter from understanding the Quran.If abstract reason is considered with the special conditions of proof, its guidelines are absolutely, and including in the interpretation of the Quran, to the extent that it gives a definitive fatwa, proof, and the Quran can never be interpreted without considering them. An example of the role of reason as a source in the interpretation of the Quran is its role in explaining the "proof of objection" that is used in some verses of the Quran.Methodological rational interpretation is different, on the one hand, from interpretation based on the discovery and intuition of the knowledgeable, and on the other hand, from interpretation based on opinion.

The Tasnim Method in Interpreting the Quran is a comprehensive ijtihadic method with an emphasis on "interpreting the Quran by the Quran" with a moderate approach, meaning maximum benefit from the verses of the Quran, which is achieved by the intellect's discernment of the evidence and clues of the verse or other verses and their analysis and conclusion. In this case, the intellect only plays the role of a "lamp" and a tool. Therefore, Ayatollah Javadi Amoli makes a eloquent effort to benefit from it in his valuable Tasnim interpretation. The cognitive outcome of applying this role is to deepen and expand Quranic knowledge and avoid incorrect or incomplete and superficial understanding. The present article, written using a descriptive-analytical method, explains the essence of Misbahi's intellect and comprehensive ijtihadic interpretation, as well as the interpretation of the Quran by the Quran, and presents some of its Quranic and narrational evidence. It then points out fifteen functions of the application of Misbahi's intellect in Tasnim interpretation, especially with an emphasis on the interpretation of the Quran by the Quran: accuracy in the meaning of words, attention to the types of signification of the signified and non-conformity, analysis and explanation of the contents, interpretation of verses and reference of similarities to certainties, removal of apparent contradictions of verses and having a comprehensive view, general assignment, absolute restriction, consideration of key verses, separation of concept from instance, attention to breadth and inclusiveness, discovery of cause, recognition of allegory from limitation and determination, utilization of the grammatical message from descriptive expression, utilization of verses in confirming interpretive narrations, utilization of verses in criticizing interpretive narrations.

The harmony and proportion of the end of verses in the Qur'an is of particular importance due to the creation of a specific rhythm in the sūrahs; to the extent that for this reason, many literary and verbal transnormalities and deconstructions are observed at the intervals of verses. One of the syntactic deconstructions that occur very often at the end of the verses is priority and posteriority. The important question is: what is the reason for these priorities and posteriorities at the end of the verses? Is there a literal and exterior reason, or is it due to implication and meaning? Some interpreters who have paid attention to this issue have considered the literal and exterior aspect, i.e. the proportion and harmony of intervals, and others have considered the semantic and content aspect, such as the limitation and importance of the subject, as the main reason for the priority and posteriority in the intervals. A group of interpreters, including Ayatollah Javadi Amoli, have also asserted both aspects. With the use of a descriptive-analytical method, it is attempted in this article to examine and criticize the approach of the Tasnīm's interpreter in the field of priority and posteriority in intervals. By comparing and matching the phrases and words of the end of the verse with the same phrases and words at the beginning or middle of the verses, the conclusion is drawn that the most important factor in the priority and posteriority at the end of the verses is the proportion and harmony of intervals.

 The Tafsir Tasnim, authored by Ayatollah Jawadi Amoli, is one of the exegetical works based on ijtihadi methods, primarily employing the Qur'an-by-Qur'an approach. The author has made significant efforts to present a reasoned and methodical interpretation of the holy verses, with particular attention given to the views of other commentators. In certain cases, Ayatollah Jawadi Amoli critiques these views. This study adopts an analytical-critical research method and argues that some of the critiques found in Tafsir Tasnim are not free from flaws and can be challenged. The findings indicate that Ayatollah Jawadi Amoli's critiques, in some instances, require further elaboration, and in others, they are open to critique themselves. These include: insufficient attention to the comprehensive views of commentators, accepting isolated opinions, reliance on single reports in significant matters, lack of counterarguments, incomplete presentation of commentators' views, critiques contrary to the apparent meaning of the verses, inconsistency in reasoning, and the affirmation of rulings from previous religious laws.

One of the important issues in the field of Qur'anic sciences is the explanation and interpretation of the testimony of God and its effects in verse 18 of Al-Imran that In this article, argumentative approaches were re-examined with regard to the interpretical and Quranic works of Ayatollah Javadi Amoli . Regarding the interpretation of the said verse, Ayatollah Javadi Amoli, contrary to the opinion of Allameh Tabatabayi, who believed in verbal and practical testimony in the verse, while accepting verbal and practical testimony and the possibility of composition in the testimony, emphasizes the objective and intrinsic testimony of God., who believed in oral testimony and information in the verse, while accepting oral and actual testimony and the possibility of composition in testimony, he emphasized on the objective and essential testimony of God. Ayatollah Javadi Amoli based on the simple truth obligatory theory, believes that because the obligatory of the Most High is simple and pure, it has no partner And since it is purely evident, known and known in advance, it is sufficient to know oneself in order to prove its uniqueness. He declares that if the testimony is verbal or real in the verse, monotheism in the cosmic system can be argued through the verses of Afaq and if the meaning of the verse is objective or essential testimony, then the argument for God's unity is based on her essence, whether there are factors involved or not, she is one and because God is a just witness, her justice also indicates her unity; as in the proof  of Seddiqin; means very honest people; and verse 53 of Fosalat, it is also received in this way.

Jihadi Ibtidayi is one of the most challenging topics in Islamic culture. Commentators of the Holy Qur'an, along with other Muslim researchers, have studied the verses related to this kind of Jihad and explained its various components. Among these, the viewpoints of contemporary commentators can be classified into four groups: stating the general points of the verse and not referring to the general rule of jihad or its types; Limiting the rule of jihad to defense. Remembering the provisions of the primary jihad and its components with other interpretations. Using the term "Primary Jihad" and explaining its components. Ayatollah Javadi Amoli believes that the primary jihad, although it actually refers to the defense of the right to the spiritual life of man, but the right of apparently aggressive and primary wars is proved for Muslims in the age of ghaybah. Based on his point of view, it can be said that the arrogance of infidels and polytheists, the necessity of divine motivation for jihadists, the development of Islam based on rationality and discretion, and the necessity of the permission of a fully conditioned jurist, are among the most important influencing factors in ruling and explaining the aspects of the Jihadi Ibtidayi discussion. Paying attention to these points will answer many doubts in the field of this divine ruling.

Interpreting the Qur'an to the Qur'an is clarifying the verses of the Qur'an by considering other verses. Tafsir Adwa Al-Bayan authored by Mohammad Amin Shenqaiti and Tafsir Tasnim authored by Ayatollah Javadi Amoli are among the commentaries that use this method to explain the verses of the Quran. Although the laudable efforts of both commentaries to explain the various dimensions of the verses by using other verses is valuable; But they have many differences that make comparison and evaluation between the two necessary. This article, which is written with a descriptive and analytical method, after a brief introduction of both, has compared both interpretations from various aspects, such as: the validity of interpreting the Qur'an to the Qur'an, the criteria for interpreting the Qur'an to the Qur'an, the amount of citing other verses and the quality of use. From other verses in the interpretation of the Qur'an in some verses. The interpretation of Adwa al-Bayan, while a valuable effort in interpreting the Qur'an to the Qur'an, compared to the Tasnim interpretation in terms of quantity and quality, has many weaknesses and is very far from the Tasnim.

One of the most important topics in anthropology is the topic of personality, which so far few researches have investigated from the perspective of the Holy Quran. In addition, each of the theorists has given a different definition of personality according to their own understanding, and this issue has created many ambiguities in this field. One of the solutions to eliminate ambiguities is to refer to religious texts, because in these texts, one can extract the basics of human personality and address all areas of existence, both material and non-material. In this article, using the descriptive-analytical method, the basics of human personality have been examined from the perspective of the teachings of the Holy Quran with the comparative approach of the thoughts of the Supreme Leader and Ayatollah Javadi Amoli. The findings of the research show that human personality means sensual properties and as the infrastructure and the internal cause of human behavior, the grounds of its formation are the internal dimension such as materiality, transcendence, and the uncontrollable environment and dimension. The outside, like the controllable environment, shapes human voluntary behaviors, some of which are acquired and some non-acquired but influential.

In his al-Mizan under al-Ma’ideh V. 105, Allameh Tabatabaii has proposed a detailed discussion about the intuitive knowledge (introspection) of one’s soul. Under “یا ایها الذین آمنوا علیکم انفسکم”, Ayatullah Javadi Amoli also analyzes the same issue in full details.
In a comparative study, it has become clear for the author that along with his similar ideas to Allameh Tabatabaii’s, Ayatullah Javadi’s view carries some particular features and characteristics as his own novelties. They are: 1- the separation of the course of “knowing one’s soul” from that of “knowing Allah through Allah”, while Allameh considers the two courses as one; 2- the separation between “potential path” and “actual path” as to knowing one’s soul; 3- the application of six aspects of motion on different stages of the essential and trans-substantial motion of soul towards self-awareness; 4- the explanation of how the wayfarer is unified with his path in knowing one’s soul, in the framework of the union of the seller and what is sold, or the union of the price and what stands for the price, or the union of the writer, the text and the book; 5- making use of the traditions of infallible Ahlulbait (PBUT) who provided the wayfarers with strategies of wayfaring.
Addopting a compararive-analytical approach in his paper, the author has first studied Allameh Tabatabaii’s view about the intuitive knowledge of the soul, and then reexamined Auatullah Javadi’s novelties and privileges about the issue.

This arthicle examines the relationship between gender and ethical responsibility from the perspective of Ayatollah Javadi Amoli, and compares it with some viewpoints in the fields of psychology, sociology, and feminism. It seeks to answer the question of whether responsibility is gender-dependent in individual, familial, and social dimensions. Ethically speaking, are men more responsible than women? Based on Ayatollah Javadi Amoli's perspective and the findings of this study, ethical responsibility is not gender-dependent, and both men and women are equally responsible in ethical terms. However, in the familial dimension, women tend to exhibit higher levels of ethical responsibility compared to men. Although some psychologists and feminists align with Ayatollah Javadi Amoli's perspective regarding the greater ethical responsibility of women in the family, there are differing opinions regarding the social dimension of responsibility between men and women.

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.

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.

This article aims to provide anthropological foundations for achieving a desirable lifestyle by investigating the causes and internal factors of human action from the perspective of Ayatollah Javadi Amoli. Using descriptive, analytical, and implication research methods, the study examines the concept of "human" in "human lifestyle" and "human act," which refers to a level of desirability based on the superiority of human dignity over other beings. beings possess cognitive faculties organized by senses, imagination, illusion, and intellect. In addition, a structure of attraction and repulsion with varying degrees exists within the human being, which shapes their desires. The combination of these structures in the human heart creates a system of preferences that ultimately leads to providence. Human action that is motivated by desires is similar to that of animals, while human action that is caused by reason or definite transmission is different from that of animals. Verbs, by becoming relatively stable behavioral patterns, serve as the basis for realizing a lifestyle that can be deemed "human" or "animal." This study employs Ayatollah Javadi Amoli's perspective to explore the internal factors that influence human action, leading to a desirable lifestyle. The significance of this research lies in its contribution to the anthropological foundations of achieving a desirable lifestyle. The study provides insights into the internal factors that influence human action and how they can lead to a lifestyle that is worthy of the adjective "human." This research has implications for promoting a more humanistic approach to life, which can contribute to a more just and equitable society.

One of the most prominent human needs in social life is to live in an environment that always enjoys fairness and justice in society. Social justice makes people grow in the light of valuable teachings and laws. On the other hand, social justice is one of the important goals of Islam and its importance is to the extent that it is considered one of the foundations of the Shia religion. In this essay, an attempt is made to examine social justice from the perspective of Ayatollah Javadi Amoli and Allameh Tabataba'i. According to these two views, all human beings want justice, and justice exists as an important component in the entire structure of existence and causes the growth of the individual and society as well as the continuation of individual and social life. In this research, which was carried out using a descriptive-analytical method, in addition to the difference of views on some issues, we can see the most important results between the two views in "rational analysis of social life", "jihad", "resolving differences", "order to establish installments and justice" In human societies" and "Relationship between law and law".

The immunity of the Qurʾan from distortion is one of the most important interpretive bases of most commentators (including Allameh Tabatabaie and Ayatollah Javadi Amoli). Allameh Tabatabaie has explained the interpretive basis of "non-distortion of the Qurʾan " in seven sections, which are: The similarity of the current Qurʾan  with the Qurʾan  of the time of the Messenger of Allah, validating the narratives of the non-distortion of the Qurʾan, criticism of the reasons of those who believe in distortion of the Qurʾan, analyzing the unification of the Qur'anic Musḥafs during the period of Uthman, analysis of the collection of the Qur'an between two volumes at the time of the Companions and criticism of the narratives leading to distortion. On the other hand, Ayatollah Javadi Amoli, in explaining this interpretive basis, emphasizes things such as rational reasons, narrational reasons, the frequency of the Qurʾan, the testimony of history, the harmony of the Qurʾan with ʿItrat, the fame achieved by the testimony of scholars of the two sects. The comparison of the bases of two commentators shows that they both agree on the principle of immunity of the Holy Qurʾan from distortion, and this is one of the common bases of interpretational principles of the two commentators in the interpretation of the Qurʾan. But on the other hand, in explaining the details of the issue, they have differences of opinion with each other, and the analysis of these commonalities and differences shows an innovation in the views of Ayatollah Javadi Amoli. In this article, the view of the two mentioned commentators regarding the basis of incorruptibility has been discussed with a descriptive-analytical method and in a comparative manner. The result shows that one of the principles of Ayatollah Javadi Amoli is that he considers the order of the verses in the surahs and the order of the surahs to be a divine command, and he attributes the collection and editing of the Muṣḥaf to the lifetime of the Messenger of Allah the Almighty. While Allameh Tabatabaie does not believe that the Qurʾan was compiled in full complete version during the lifetime of the Prophet (pbuh), and believes that the efforts to arrange the surahs are individual. This issue is the root of the difference of opinion of two commentators in explaining the immunity of the Qurʾan from distortion, which seems Ayatollah Javadi Amoli’s statement to be more correct in this regard. Also, Ayatollah Javadi Amoli considered Allameh Tabatabaie's argument in proving the incorruptibility of the Qurʾan as requiring a thin distance and criticized his words, which seems to be an accurate observation.

Gender difference, which means being male or female, is one of the characteristics that classify human beings into two major classes, men and women. Despite all the differences between men and women, both of them would be identified with a single type; and their commonalities cause both to be called human. However, differences related to gender have caused different views about a woman's reality as a human and her social activities. The aim of this research is to the effect of gender differences on human reality and social activity from the perspective of Imamiya (on behalf of the second perception) and Wahhabism (on behalf of the first perception) by focusing on the thoughts of Ayatollah Javadi Amoli and Benbaz, which has been written by using the method of comparison and analysis. in Wahhabism, Ben Baz is one of those who, believing in the lack of intellect and faith of a woman, ignores her human reality and prevents her from being in the community under the pretext of being forbidden social intercourse with men. This perception, relying on the appearance of some hadiths, has closed its eye on the numerous verses of the Qur'an and Traditions, which do not limit human development to a specific gender and consider only humanity and piety as the criteria. On the other hand, Ayatollah Javadi, on the behalf of Imamiya thought, believes the soul is the most important dimension of humans, in which gender has no meaning, and pious men and women can go through the stages of their human reality without any discrimination. Social activity, concerning Islamic limits, is also permissible and in some cases necessary for a woman. This view, in addition to being by wisdom, is derived from the verses of the Qur'an and Traditions.

Spiritual Upbringing (Tarbiyat) is any activity quided by God, prophets and the Awliya'  (friends of Allah), in order to influence the cognition, attitude, morals, and behavior of a person, based on predetermined goals. Almighty God sent the prophets to guide and educate people so that, with seriousness, they can advance humanity on the path of tarbiyat and perfection. Surah Yunus is also full of educational teachings for the modern-thinking generation of Muslims in today's society.The current research has analyzed some of these teachings based on the needs of contemporary man in the direction of moving towards perfection and salvation from the concerns of the material world, through the descriptive-analytical method and library-software resources and referring to the verses of the Quran and traditions and the sayings of religious elders, and has achieved these results God is not in a hurry to punish the oppressors, so to give them last warning or an opportunity to return, the system of existence is not compatible with oppression, not being attached to the mortal world and using opportunities correctly, the need to use divine blessings in the way of perfection, the reflection of human behavior in the world, the Qur'an is a factor for guidance and mercy and healing of diseases, the goodness of joy and happiness by enjoying the blessings of divine knowledge, revelation and teachings, the enjoyment of the Awliya'  (friends of Allah) with human perfection and happiness, and timely repentance that saves from divine punishment.

One of the serious issues in the field of Quranic research is the study of the possibility of multiple meanings in the interpretation of a word and also the religious validity of these semantic aspects. Over the past centuries, Islamic scholars have sought to answer the question of whether God intended only one meaning or several meanings from the words and sentences of the Holy Qur'an. The importance of this issue is due to the great effect of this basis in studying the meanings of the Qur'an. In the present study, using analytical and descriptive methods and relying on the views of Allameh Javadi Amoli in Tasnim's interpretation, we have dealt with various ambiguous dimensions and examined the place of this interpretive basis in his interpretive action and how to discover divine intentions. By accepting the principle of the possibility of using the word in more than one meaning, he has dealt with different dimensions of this issue and has included this basis in the interpretation of verbal commonalities, punishments, allusions and the contents of the verses of the Holy Quran.

One of the very important issues in contemporary Iran is to determine “the realm of knowledge in the Noble Qur’an” because the supporters of the Qur’anic governance should first specify their stand on 3 minimal, moderate, and maximal approaches. The present article has made a comparison between the viewpoints of 2 eminent Qur’anic researchers; Allāma Tabātabā’i believes that the Noble Qur’an is the book of “guidance” not “science”; therefore, he maintains that the knowledge realm of this holy book is restricted to 5 fields of “beliefs”, “ethics”, “rules”, “stories”, and “preaching”. On the other hand, although Āyatollāh Javādi Āmoli accepts “guidance” as the main purpose of the Noble Qur’an, he does not hold the scope of guidance restricted to the above five fields and he believes that “all sciences” including “natural science” are in a way involved in the guidance of human being. Hence, the knowledge realm of the Noble Qur’an encompasses all sciences including natural science. This study answers “how we can extract all these sciences, especially natural science with all its various categories from a single volume book (The Noble Qur’an)”. In this article, Āyatollāh Javādi Āmoli’s viewpoint was chosen and the abovementioned theory was explained by his arguments as well as the systems theory and Ahādith. This paper has used library method for data collection, and comparative analysis for finding the answer.