تفسیر تسنیم

The commentators have expressed the meaningof “Lam” inthis verse from three aspects; Theological viewpoint has been involved in determination of these aspects.Two commentators’interpretations have beenused as the representatives of two theological schools.Fakhr-e-Razi specified“Lam”as a“Goal”;accordingly, He has considered the 179th verse ofA’raf as aproof to prove the approach of the Ash'are sect and the belief in"predestination".Ayatollah Javadi Amoli,while emphasizing the similarity with Allameh Tabatabai,has expressed the meaning of"Aqibt"for"Lam". He has denied that the creation of some human beings is forced for hell and has given an explanation based on the view of"order between things"according to the theologians of Imamiyyah.He has emphasized in determining the meaning of"Lam"in the context of the verses and using the maximum available literary capacity.In this respect,he has a difference with Allameh Tabataba'i who established the meaning of"subsequent goal".The present article, with acomparative study of Al-Kabir interpretation of FakhrRazi and Tasnim interpretation of Javadi Amoli inthe literary-theological approach and based on thedescriptive-analytical method, relying on library sources, to express the effect of these three meanings proposed for"Lam"in theological discussions. "Predestination" and "Resurrection" and matching the perspective of each commentator in other verses related to the purpose of creation with his perspective in this verse based on the method of interpretation of the Qur'an. Finally, this article has determined the meaning of the criterion for "Lam".

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 events in the story of Adam's caliphate in the Quran is the prostration of the angels to Adam. This event has significant implications for humanity's perspective on existence and has elicited various interpretations from Quranic scholars throughout history. The diversity of interpretations underscores the importance of this topic. Among these interpretations, the perspective of Ayatollah Javadi Amoli is particularly noteworthy. His comprehensive approach integrates cosmology, anthropology, and epistemology, forming what this study refers to as the "logic of understanding." This triad plays a fundamental role in shaping one's interpretation of events.
According to Ayatollah Javadi Amoli's logic of understanding, the story of Adam in the Quran is depicted in three distinct scenes: 
The announcement of divine caliphate
The prostration to Adam
The scene of Adam's paradise
In the scene of the divine announcement, themes such as the appointment of a caliph on Earth, the dialogue between the angels and God, the creation of Adam, the teaching of names to Adam, and the angels' acknowledgment of his knowledge are discussed (for more details, see Alidad Abhari & Fakhari, 2024, The Logic of Understanding Ayatollah Javadi Amoli in the Announcement Scene of Divine Caliphate, pp. 103-137).  The scene of prostration marks the first appearance of Iblis (Satan) and his actions, with details mentioned in seven Surahs (Al-Baqarah, Al-A'raf, Al-Hijr, Al-Isra, Al-Kahf, Taha, and Sad). Among these, only Surah Al-Baqarah is Medinan, serving as an explanation of the Meccan Surahs (Javadi Amoli, Vol. 28, p. 166; Vol. 55, p. 408). The Quran's emphasis on introducing Satan in these Surahs is rooted in the centrality of monotheism in Islam, as the polytheists of Hijaz worshipped Satan in belief, attributes, and actions during the time of revelation (Javadi Amoli, Vol. 52, pp. 83, 88, 94). The interpreter views the repetition of this scene as a reflection of its ongoing relevance, as arrogance and desire—the traits that led to Satan's expulsion—remain humanity's greatest challenges, requiring constant self-vigilance (Javadi Amoli, Vol. 69, pp. 152, 168-169). 

While many commentators have addressed this story, some notable studies include: - A content-based study titled "An Interpretive Analysis of the Verses on the Prostration of Angels to Adam" by Seyed Ali Akbar Rabiee Nataj and Mohsen Jahandideh, published in 2013 in the Journal of Interpretive Studies, which examines various commentators' views on the prostration and its implications.  - A structural study titled "The Logic of Understanding Ayatollah Javadi Amoli in the Scene of the Announcement of Divine Caliphate" by Mahsa Alidad Abhari and Alireza Fakhari, published in 2024 in the Quranic Studies Research Journal, focusing on the first scene of the story. Additionally, this structure was elaborated on in 1402 (2023) in the article "Examining Contradictions in the Foundations and Interpretive Views of Ayatollah Javadi Amoli: A Case Study of Verses on Women" by the same authors, published in the Quarterly Journal of Quranic and Islamic Culture Studies. This research synthesizes and categorizes the views of the commentator of Tafsir Tasnim on the prostration and its aspects, analyzing the intellectual and doctrinal framework that led to his unique interpretations compared to other commentators. 

 The methodology employed in this study is based on a two-part structure that begins with the interpreter and culminates in their interpretive written work. In essence, the examination of the process of interpretation formation is rooted in everything that unfolds within the interpreter's thoughts and inner world, which is then revealed to us. Accordingly, in analyzing Ayatollah Javadi Amoli's interpretive views on the story of Adam, the paradigms governing his thought and mental frameworks can be distinguished and examined at three levels: cosmology, anthropology, and epistemology. In this text, this triad is referred to as the "logic of understanding." The logic of understanding is a structured and comprehensive system rooted in our overall cognitive apparatus, which, by defining principles and objectives, determines orientations and approaches. This system may emerge based on misunderstandings and, as previously mentioned, possesses a rigid order grounded in an individual's beliefs in cosmology, anthropology, and epistemology.

In the scene of prostration, the foundation of Ayatollah Javadi Amoli's interpretive approach is rooted in the triad of the logic of understanding. The commentator emphasizes God's focus on introducing Satan to humanity, highlighting the importance of understanding Satan's nature. The cosmological dimension of this event is based on Mulla Sadra's philosophy of the descending arc of the world of imagination, which bridges the abstract and material realms. A key principle in resolving the complexities of the story is understanding events within the framework of their respective realms. Thus, the prostration is seen as a symbolic truth, separate from creation and legislation, aimed at highlighting humanity's legal status (the rank of humanity), recognizing guides and allies (angels), and warning against enemies (Satan). In his anthropological perspective, Ayatollah Javadi Amoli, adhering to the theory of Jismaniyat al-huduth wa ruhaniyat al-baqa (bodily origination and spiritual permanence), views the soul's attachment to the body as occurring after its perfection. He prioritizes the soul over the body, considering the divine bestowal of the soul—the reason for the angels' prostration—as unique to humans, distinguishing them from other creatures. From an epistemological standpoint, his approach emphasizes the foundational role of Quranic mysticism in resolving interpretive disputes, the Quran's authority in reconciling conflicting narrations, and the interpretation of narrations based on his logic of understanding.

It is clear that thoughts and scholars are changing in certain, unwanted or self -evident situations. This change, while it can emerge in each of the theoretical and practical domains, is possible in various forms such as "justice, silence, confusion, ambiguity and neglect". One of the methodological missions is to observe such conditions to provide a more accurate picture of the subject (= object). In addition, the examination of these ups and downs of this scientific uphill has significant epistemological and methodological results; For example, conflict in the foundations, changes and changes of the logic of the interpreter's understanding over time and in the evolution of his scientific personality. Investigating Ayatollah Javadi Ameli's interpretive votes in the verses of the woman's subject, in analyzing the propositions and matching them with their interpretive foundations, shows some kind of conflict between the interpretive views with the foundations below some of the verses. The results suggest that although they generally have had a major adherence to their foundations, they have experienced aspects of change, transformation, and crossing the foundations that are in place of reflection.

One of the problems of humans throughout the ages is choosing the right path from the wrong one. The more correct the choices are and the more knowledge they have, the more people can follow the path of happiness. Man can walk the path of his happiness correctly. One of the main tools to recognize the right path is to have insight into that path or topic. The role of insight throughout history and in influential events is undeniable. There have been many rulers who have changed the fate of a nation due to lack of insight. But in the modern era, human problems have become more complicated, the role of insight should be more colorful; therefore, this article will analyze the role of insight in contemporary human life with a descriptive and analytical method and by referring to Quranic verses and specific interpretations including Tafsīr Tasnīm. In this regard, firstly, the definition of insight has been defined, then the necessity and benefit of insight has been presented according to the verses and views of the commentators, then the ways of gaining insight have been discussed. Finally, insight is a gift from Allah the Almighty and is of the nature of perception, which is not an acquired knowledge, and it should be achieved by thinking about Allah's verses; and if the common people achieve it to some extent, many problems of human society will be solved.

The separators at the end of verses hold much importance from literal and denotative aspects. From the denotative aspect, since these separators have a strong place and connection with respect to the content of verses, they have a great impact on the interpretation of the content of the verse and can help in interpretation. Now how can the exegete use these separators in the exegesis and explanation of the content of verses? Do commentators hold the same view regarding the use of separators in the interpretation of a verse? In this article, through a descriptive-analytic method, we have reviewed and comparatively studied the uses of two great contemporary exegetes, Allamah Tabatabaei and Ayatollah Javadi Amoli, in explaining the content of verses. In this comparison, it will become clear that the following functions are common in both exegeses: dispelling the illusions of doubts and ambiguities from verses, critiquing exegetic views and possibilities, explaining the content of verses and deducing a judgment from verses using separators. However, Allamah has used separators specifically for strengthening, emphasizing, and rectifying exegetic views and possibilities, critiquing narrations that explain the circumstances of the revelation of verses, and emphasizing or prioritizing a certain reading. Ayatollah Javadi has also specifically employed them in Tafsīr Tasnīm as proofs for a topic, arguments for a rule present in a verse, perceiving a message, arriving at a conclusion from the verse, and explaining the temporariness of the rule of a verse.

Tasnīm written by Javādī Āmolī is considered one of the ijtihādī interpretations of the Qurʾān. Javādī Amolī in this work, following his teacher Sayyid Muḥammad Ḥusayn Ṭabāṭabāyī, he often used the method of Tafsīr al-Qurʾān bil-Qurʾān. Al-Fakhr al-Rāzī's interpretation, Mafātīḥ al-Ghayb is also one of the famous interpretations of the Qurʾān among Sunnī Muslims. These two interpretations are based on two different intellectual and theological systems. However, in different places of Tasnīm, we see different confrontations between Javādī Āmolī and al-Fakhr al-Rāzī's opinions. Among these cases is al-Fakhr al-Rāzī's opinion in the interpretation of Āya al-Wilāya, which is extensively criticized in Tasnīm. In this study, we want to methodologically examine Tasnīm's criticisms about al-Fakhr al-Rāzī's interpretation of Aya al-Wilāya. It is aimed to defend the hypothesis that Javādi Āmolī's main methods of criticizing al-Fakhr al-Rāzī's interpretive opinions are based on the rules of understanding the text.

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.

The role and function of reason in understanding and interpreting the Holy Quran is disputed by commentators. Some deny the functions of reason in interpreting and understanding the verses of the Qur'an, and some accept it. Ayatollah Javadi Amoli and Rashid Reza are among the commentators who have used reason to understand the verses. Among the challenging verses that these two commentators have used reason to interpret are the verses of intercession; But according to the foundations and presuppositions different from the truth and the nature of intercession, the result they obtained is completely opposite. One has proven intercession by using negation and the other has proved it; Therefore, in the present research, with the descriptive-analytical method and library study, a comparative comparison of the views of Ayatollah Javadi Amoli in Tafsir Tasnim and Rashid Reza in Tafsir Al-Manar, regarding the role and functions of reason in the interpretation of the verses of intercession in the Holy Quran.

The explanation of the supernatural phenomena in the Qur'an by the prophets and divine saints that happened as a miracle or honor is one of the controversial issues of the commentators; In this research, the miracles of Prophet Jesus (PBUH) were analyzed and analyzed from the point of view of two contemporary commentators, Javadi Amoli in Tasnim and Abdo and Rashid Reza in Al-Manar, focusing on verse 49 of Al-Imran. The results of the research showed that all the commentators are of the opinion that the miracles mentioned in the verse were issued by Jesus (pbuh), but Abdo denied these miracles with a rational approach. This is despite the fact that his reasoning in denying the miracles of Prophet Jesus (pbuh) is not complete, in addition to this, there is a contradiction in Rashid Reza's point of view in rejecting the miracles of Prophet Jesus (pbuh) and there are reasons in the statement of Ayatollah Javadi Amoli that contradicts the appearance of the verse or The verbal emergence of the verse and the fact that the past tense in the verse of Surah al-Ma'ida indicates the occurrence and the present tense verbs indicate continuity, have not been accepted.

The model of logic of understanding governing "Tasnim's interpretation" in the verses of femaleMethodology is one of the most important and fundamental topics in the scope of the interpretation of sacred texts that can be designed at various levels. Investigating and drawing the logic of understanding is undoubtedly one of its most important pillars. The logic of the interpreter's understanding covers a wide range of his deep beliefs and cognitions that can be discussed in the overall structure of the world, human, and epistemological, systematic and epistemological. This structure provides a general and measurable criterion to explain and compare ideas. The cultural and social problems of today's society, especially in the issue of women, have made the need to enter the foundations of understanding - especially in sacred texts. In this regard, this research seeks to discuss the methodology of Ayatollah Javadi Amoli in her view and draw on the three titles from her point of view, and to make the current methodology model more comprehensive in terms of interpretation. His cosmological perspective is a comprehensive and single comprehensiveness of matter. Their view of women's discussion is generally more emerging in the anthropology sector. Relying on their cosmological view, they divide human existence into the body and soul, and the spiritual part of existence is the cause of men and women in human perfection and physical part due to differences in the relative characteristics and virtues of the two sexes, commensurate with family responsibilities and family responsibilities. They know social and describe this view in the verses.

From the point of view of Quranic scholars, “The Science of Recitation” is one of the sciences that was compiled in line with the correct understanding and interpretation of the divine word and is very important in explaining the divine purpose. Moreover, the science of different recitations (Qira’at) can play an effective role in establishing and explaining interpretation opinions; for this reason, this science has long been of interest to commentators and Quran scholars. The interpretation of Tasnim written by Ayatollah Javadi Amoli is one of the interpretations in which attention is paid to the issue of different recitations (Qira’at) and their effect on understanding the verses of the Quran. The current research, with the descriptive-analytical method and using library resources, is trying to explain the ijtihadi approach of Ayatollah Javadi Amoli with the phenomenon of difference of recitations (Qira’at) and its effect on the more correct understanding of God’s will. In this research, the basis of interpretation of the author of the Tasnim commentary on the recitations (Qira’at) of Sab’ah and the massive reporting of the recitations (Qira’at) and the accuracy criteria of the recitations (Qira’at) are examined, and by studying examples of the criticism of the recitations (Qira’at) in the Tasnim commentary, it is clear that this Shiite commentator is not satisfied with the famous recitations (Qira’at) of Hafs from Asim and by examining the meanings As a result of the recitations (Qira’at) and matching them with correct interpretative criteria, he has criticized some of the interpretative opinions in this field

Allah to those become Muslims has promised to forgive them. But non-Muslims who notice God’s demand for Islam face extensive problems such as the opinion of Islam about their acts in the past. Islam has a definite principle which Muslims’ scholars have determined it and have entitled as the principle embracing Islam removes previous misdeeds “جب”. But there have been presented problems to its evidences that they have made some Islamic scholars avoid to adduce it. Because the traditions which are based on from the point of sanad (chain of narrators) is weak and the Quranic evidences and the other reasons from the point of indication is debatable. In this note with descriptive-analytic method it has been tried to be extract the different evidences of this principle and to be criticized and examined in required cases. According to the research findings, the weakness of the sanad of hadith “جب” compensates with other evidences. The Quranic evidences of this principle also specially the verse 38 of surah al-Anfal (Arabic: سوره الانفال) contains the content of this principle and the manner of the holy prophet, the acts of the companions and the practice of the wise also are each of them an independent and authentic evidence for proving the authenticity of this principle.

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.

This study aims to identify the political issues raised in the interpretations of the Holy Quran. The comprehensive, sequential interpretations studied included the interpretation of Al-Mizan, Numoneh, Tasnim, Al-Manar, and Fi Zalal. To identify the political issues raised in the commentaries, first, the issues raised in political science were identified, and a comprehensive system of issues consisting of 263 subjects and main components and 271 sub-issues were extracted. In the next step, 57 main issues and components were identified in the form of 611 titles, which constitute about 21% of the main issues of political knowledge. Among the main issues raised in the field of research, only one title and article has been mentioned about 15 main issues, which are about 26% of the total issues identified. While about the three points of ruling (71), war and jihad (68), and government (66), i.e., 5% of the total known issues, 204 titles and articles have been mentioned, which have about 33% of the total titles and articles. Statistically, the percentage of problems posed in comprehensive, sequential interpretations is very limited and unbalanced. Because firstly, the Qur'anic view has been extracted from a few political issues, and secondly, most of the discussions have been made about a small number of the political problems. Accordingly, the sequential, comprehensive interpretations studied do not meet the needs of the Qur'an and politics, and a completely political interpretation must be developed by commentators familiar with political science to fill the gaps in this field and respond to the growing comprehensive scientific interpretation in this field.

Intercession is a doctrinal principle and one of the most important theological issues in Shiite and Sunni Muslims. Although the principle of intercession is clearly stated in the Qur'an and the intercession of the Friends of God in the hereafter has been accepted by Muslim commentators (Shiites and Sunnis), some believe that intercession is God's deed and His right, therefore, requesting others to do God's deed is polytheism. The commentators of Al-Manar interpretation (Mohammad Abduh and Rashid Reza) have raised some doubts about this issue. The Shiite commentators, including the author of Tasnim interpretation, Ayatollah Javadi Amoli, have tried to answer these doubts using verses and narrative-theological evidence. Intercession is not a change in the divine will, but rather a reasonable deed permitted by Him based on rational reasons. Given the controversialness of intercession among Muslims, it is necessary to take it into consideration. This research aims to study these two perspectives comparatively. First, the doubts about intercession have been addressed. Then, based on Tasnim's interpretation, the Qur'an, and rational and narrative reasons, the doubts have been answered. Relying on library resources, this research has used descriptive-analytical method.