المیزان

One of the theories raised in the field of Quranic science The theory is the semantic link of the verses. In this theory, the coordination and cohesion of the verses and the subject of the Qur'anic unity is taken into account, and to explain the concept of a verse to other verses, the divine meaning is discovered by establishing a proper link between the verses. This study examines the semantic link between the verses in terms of type, direction and scope in interpretations. The method of collecting content in this study is library and the processing method is descriptive -analytical, the findings obtained show that the conceptual or structural commonalities, the sum of concepts, and the separate review of the bonding components. It is one of the semantic components of the verses on each other. Also, in the selection of semantic links, components such as the basis of the hadiths of the infallible, a combination of contradiction and detail, the principle of semantic sharing can be designed. Regarding the semantic bonding in terms of the scope of the key verses interpreted by a wide range of verses, pride verses, verses that are explicit, and verses that have general and basic concepts are helpful.

Al-Murābaṭa is one of the important social topics in the Qurʾān that plays an effective role in shaping the connections between individuals towards Islamic goals and ideals in a religious society. This study critically examines this important issue using a comparative and descriptive-analytical method from the perspective of two contemporary commentators: Tabataba'i in Al-Mizan and Ibn ˓Āshūr in al-Taḥrir wa al-Tanwīr. According to Ibn ˓Āshūr, Murabatah means maintaining military readiness at the borders of the Islamic country, while based on Tabatabaʾi's social reading, Murabatah means the connection of all individuals in all aspects of social life. The fundamental question is, considering the co-occurrence of words and the meanings of the verb form in verse 200 of Surah Āl-˓Imrān, what is the precise explanation of the concept of Murabatah? Through comparative analysis, the mention of the interpretive narration of waiting for prayer after prayer has been identified as a common point between both commentators. On the other hand, as a point of divergence, Tabataba'i's social analysis of Islamic Murabatah as the connection of all individuals in social actions stands against Ibn ˓Āshūr's view of maintaining the borders of the Islamic country. The result is that, considering the generality of "Rābiṭū" in the verse and the meanings of the verb form, none of the mentioned views go beyond specifying instances, and "Rābiṭū" indicates the continuous participation of individuals in society along with firm and strong perseverance in the path of achieving the truth.

The method of adaptation is always one of the most effective methods in obtaining the truth in most subjects. In the present era, the book of Tafsir Al-Rahman Al-Rahman and Al-Mizan is one of the great interpretations of our era, which in general view the method of ijtihad of the Qur'an to the Qur'an is a characteristic of both interpretations.After explaining the general structure of these two interpretations and referring to the characteristics of each in the position of comparison and application of the method of the Qur'an to the Qur'an, the present article explains the vocabulary and the important issue of the context in both interpretations. The detailed, comprehensive and extensive explanation of the meaning of words is one of the key components of the interpretation of blessings, which truly has a new style. As dealing with the issue of context as a noble innovation is one of the very important characteristics of al-Mizan's interpretation, and finally, it must be admitted that the use of both interpretations can lead us to a deep and comprehensive understanding of the Qur'an, which is the art of this article.

The concepts of Mujmal (ambiguous) and Mobayyan (explicit) are of important topics in Qur'anic sciences, Arabic literature, and principles of Fiqh, attention to which plays a key role in understanding Qur'anic verses. According to rereading the ancient sources, the existence of some factors in a phrase may lead to ijmᾱl (ambiguity) in speech. Also, the exact understanding of a text requires the disambiguation of the phrase which usually occurs with the help of mobayyin (explicator). Commentators deal with ambiguous verses differently based on their specific exegetical method, among whom the ideas and attitude of Allamah Tabᾱtabᾱ'ῑ, the famous contemporary commentator who revived the Qur'an-by-Qur'an exegetical method, are more importantly considered. Using a descriptive-analytical method based on the contents of the Commentary of Al-Mῑzᾱn, this research aims to examine how Allamah has dealt with verses wherein there is a cause of ambiguity. Allamah seems to have had a unique method for dealing with such verses.

The research examines this important issue in a comparative and descriptive-analytical way from the perspective of two contemporary commentators; Allameh Tabataba'i has criticized it in al-Mīzān fi Tafsīr al-Qur'an and Sheikh ibn Āshur in al-Taḥrīr va al-Tanwīr. According to Ibn Ashur, Murābatah means maintaining military readiness in the borders of the Islamic country; While according to Allameh Tabatabai's social reading, mutuality means the relationship of all people in all aspects of social life. The basic question is that, taking into account the co-occurrence of words and also examining the meanings of the chapter of Mufāʿalah in verse 200 of Surah Al-Imran, what is the precise explanation of the concept of Murābatah? By comparative analysis, the mention of the interpretive narrative of waiting for prayer after prayer has been obtained as a common point of opinion of both commentators. On the other hand, as a point of difference, Allameh's social analysis about Islamic relations, which means the connection of all people in social actions, is against Ibn Ashur's opinion, which means maintaining the borders of the Islamic country. The result is that considering the application of connections in the verse and considering the meanings of the chapter on interaction, none of the mentioned views are beyond the limit of determining the example and the connections indicate the continuous participation.

There are many interconnected conceptual networks in the Holy Qur'an, which can be uncovered with careful investigation. "Fasilah" which is located at the end of the structure of some verses has a close semantic connection with the verses that are close to each other, other verses of the Surah and especially with the contents of the same verse. The main question is that how is the semantic connection between the endings of the verses with each other and with the body of that verse? and could we categorize that connections? Quranic scholars and commentators have recounted limited aspects of this relationship, but the present research is based on the introduction of al-Mizan's effort and its innovations in explaining the relationship between intervals and the content of the verses. Al-Mizan's effort in this field, in addition to helping to interpret the verses, also reveals the wonders and expressive beauties of the Holy Quran. By extracting examples of interpretation from al-Mizan, this research has presented several types of semantic connection between intervals and the content of verses and has reflected Allameh Tabatabai's innovation in this field. Based on the results of this research, in the interpretation of al-Mizan, thirteen types of semantic connection between the distance and the content of the verse can be identified in terms of subject and four types in terms of audience, which are accompanied by numerous evidences from al-Mizan.

Paying attention to the correct meanings of the words of the Quran plays an important role in interpreting and understanding the meaning of God Almighty. Hence, the meanings of words are considered as one of the important keywords of every commentator in understanding the divine word, based on which, his interpretation has a special direction and may be influential in the works of later commentators. One of these commentators is Zamakhshari, who in his commentary (Kashaf) has chosen special meanings for some words that have been criticized by other commentators such as Allameh Tabatabai. In this research, the question has been answered that what words did Allameh Tabataba'i criticize in Keshaf's commentary and what is the validity of his criticisms? This article, by descriptive-analytical method and library method, while collecting these words and mentioning the meanings of Zamakhshari and Tabatabai's critique, also examines the accuracy of these meanings and the critiques made in order to find out which meanings; The meanings of Zamakhshari or Allameh Tabatabai are correct. The result of the research is that although the critical opinions of the author of al-Mizan are often correct, in some cases, Zamakhshari's point of view is valid and preferable, and Tabatabai's criticism does not apply to it.

Makarem Shirazi has mentioned and discussed the opinions of Allameh Tabatabai widely and in many ways in his Qur'anic and interpretive works. This research, which was carried out with a descriptive-analytical method and library tools, examined the approaches of Makarem Shirari towards Al-Mizan in cases such as: Praising Allameh and Al-Mizan, quoting opinions and narrations in Al-Mizan, confirming Allameh's opinions, comparing the opinions of the author of Al-Mizan with his own and others' opinions, objections to Allameh's opinions and criticism of his opinions are listed. The most important approach of the author of Nemuneh interpretation to Al-Mizan; It is a reference that is evident in many cases, in his Nemuneh interpretation and also in his other Quranic works, of course, most of his references to Al-Mizan rely on the method of interpreting the Qur'an to the Qur'an. Of course, he did not limit himself to citing and confirming Allameh's opinions, but sometimes he preferred his own opinion and that of others over Allameh's opinion, and he expressed opinions contrary to Allameh's opinions under the verses, and he had problems with his opinions and criticized his opinions, of course, in some cases their opinions are common and their differences are only in words, also sometimes Allameh's opinion is correct and his criticisms do not have the necessary validity, and sometimes his critical opinions are correct and his opinion is preferable.

The rule of "authenticity of the contents of the independent sentences of the Qur'an" has been considered in contemporary exegeses. ‘Allameh Tabatabai and Ibn ‘Ashur, in their effective interpretations namely “Al-Mizan” and “Al-Tahrir wa'l-Tanwir” have applied this rule among their extensive interpretive discussions. However, they have not explained the criteria and conditions of its application in the framework of a coherent theory so that others can apply this rule in a methodical way in interpretive studies and assess the scope and accuracy of the use of this rule by these two commentators. The result of collecting and analyzing the views of Allameh Tabatabai and Ibn Ashur is that both of them have relied on common criteria in applying the mentioned rule such as referring the sentences to the divine traditions, implication of sentences on belief and moral criteria, existence of reasoning in sentences and matching the sentences with proverbs.Tabatabai has paid special attention to the narrations of the Innocents and the law "Al- Ibrah bi ‘Umum al- Lafz la bi Khusus al-Sabab". It can be said Allameh Tabatabai has surpassed in the systematic application of this rule due to benefiting from the narrations and interpretive teachings of the ʼAhl-ul-Bayt.

The miraculousness of the Quran is one of the most important exegetic foundations of Allamah Tabatabai and Ayatollah Javadi Amoli. Allamah Tabatabai considers the miraculousness of the Quran to be based on two principles: miraculousness certainly exists and the Quran is one of the instances of miracles. In contrast, Javadi Amoli derives the miraculousness of the Quran through syllogism. Similarly, Javadi Amoli believes that no language can translate the Quran and translation ruins and reduces its subtleties. Thus, he has replaced the translation of the verses with selected exegesis. The other difference between the two exegetes is that Allamah Tabatabai does not consider eloquence to be limited merely to words; rather, it includes both words and meanings. However, Javadi Amoli in a way emphasizes only the meaning and acknowledges that the Arabs had words but the words did not have these exalted meanings. Comparing the foundations of these two exegetes shows that they share a common view regarding the miraculous nature of the Quran; however, there is a difference in the explanation and details of these exegetic foundations between the student and teacher. The most important goal of this article is to probe and analyze the source of this difference in opinion. In this paper, the views of the abovementioned exegetes regarding the basis of the miraculousness of the Quran have been studied using a comparative method.

Reciprocal rights of husband and wife is one of the issues mentioned in Surah An-Nisa 'and Shia and Sunni interpretations have presented common principles in interpreting the verses. Examining the opinions of early commentators until the present age and comparing them with Al-Mizan shows that Allameh Tabatabai's views are different from others, practical and in accordance with the present era. Most commentators have considered the obligation of a woman's obedience to be divine obedience, but Allameh has stated that a woman's obedience to her husband. Protecting the secrets and property of the spouse from the view of majority of commentators and Allameh means protecting the rights of husbands and all the commentators have considered the disobedience of the wife to the husband as one of the duties of the wife. According to the majority of commentators, the three stages of preventing women from disobeying are stated in the Quran based on "admonition", "leave" and "hitting"; In the case of "leave", some commentators have interpreted it as "away from the bed"; while, Allameh Tabatabai and some have considered it to mean "anger and distance". "Beating" is a Mild punishment that affects a woman's emotions and, as a result, makes her obedient and the man has no right to violate the woman if she is affected. This article has organized the views of the commentators on the verses of Surah An-Nisa with the method of library collection and descriptive-analytical method and has compared their views with Allameh Tabatabai.

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.

Among the branches of Quranic sciences that are often discussed and disputed by scholars and experts of Quranic sciences is the issue of abrogation in the verses of the Holy Quran. Some deny the existence of abrogation in the verses of the Qur'an and some accept some of its types or some of its types in the verses of the Qur'an by dividing it into different types. Ayatollah Khoei, among the commentators of the Quran, does not accept the phenomenon of abrogation regarding the verses of the Quran and considers only the verse of Najwa to be one of the cases of abrogation of the Quran. Among the verses that other commentators attribute the phenomenon of abrogation to is verses 15 and 16 of Surah Nisa, which Allameh Tabatabaei also considers abrogation in this regard. The present research, while analyzing and presenting the opinions of these two nobles, raises the issue of not copying the two mentioned verses. Ayatollah Khoei did not accept the abrogation in verse 15 of Nisa and considers its ruling to prevent sin and repeating an ugly act.

Allameh Tabatabai's views have been widely reflected and have had a significant impact on contemporary Shiite Quranic works. Of course, contemporary Shiite commentators, in addition to widely using the views of the author of Al-Mizan, have also examined and criticized his views in significant cases. Leading research that has been done by descriptive-analytical method and using library tools, by studying contemporary interpretive works, explores and extracts the arguments of commentators in criticizing the views of Al-Mizan author (about the verses of Surah Al-Baqarah) and evaluates them. Some commentators have criticized Allameh's views in cases such as: what are the syllables, discovering the meanings of Quranic words, determining the instances of Quranic words and phrases, explaining the meaning and contents of verses. The most important reasons cited by critics are: vague reading, know the opposite, incompatibility with Qur'anic sources and narration, consider weak and invalid, incorrect and unprovable, contradiction with the meaning of verses, incompatibility with Qur'anic evidences and verses, lack of meaning of the verse on interpretation, etc. after reviewing and evaluating the opinions of critics, the results of the research show that most of these criticisms are invalid and face major harms and problems. Of course, in a few cases, the opinions of critics are correct and valid, and the weakness of Allameh's views is accepted. Of course, in a few cases, the opinions of the critics are valid and the weakness of Allameh's views is accepted.

 Al-Mizan and Majma 'al-Bayyan are the most important interpretations among the Shiite interpretations. The attention and citation of great Shiite scholars to these two books shows the scientific power of the two great scholars, Allameh Tabatabai and Tabarsi, in all fields. Knowing the lexical sources used by them in different ways can be fruitful for the scientific community and scholars. The studies show that Allameh Tabatabai and the Late Tabarsi have used all of lexical main sources (different Mojamo Allogha, Gharib al-Quran, Gharib al-Hadith and Quranic contents). As a positive and special feature Majma 'al-Bayyan compared to Al-Mizan uses more original sources. On the other hand, Allameh Tabatabai's 98% reliance on the book Al-Mufradat is an ambiguous point and may be criticized oh his work.

One of the topics considered by contemporary Quranic scholars is the theory of "thematic unity of suras" in order to systematically and coherently show Quranic suras in terms of concept and purpose and introduce them as a purposeful independent personality with special intentions by a wise theologian. Tafsir "Al-Mizan" and "Al-Tafsir Al-Mawzu'i Le Sovar Al-Quran Al-Karim" (Subjective Interpretation for the Verses of Holy Quran) have adopted this method and have registered their name among the believers in this theory. Belief in the theory of "thematic unity of suras", the difference in the intellectual origin and the contemporaneity of both interpreters, are among the cases that reveal the need for a comparative study between these two interpretations; The aim of the present article is to examine his reasoning approaches in highlighting this theory in Yasin Surah and to analyze the similarities, strengths, degree of adaptation and success of interpretations in applying the theory. The results show their focus on paying attention to thematic units in the path of purposefulness. The analysis of the content and general themes of Yasin Surah also draws the thematic basis of the "Three Principles of Belief", which shows the superiority of Allameh Tabatabai's performance in finding the purpose and paying attention to Yasin Surah.