method of interpretation

The theory of “Sufficiency of the Quran” in the field of interpretation is one of the challenging viewpoints in the field of Qur’anic studies and is one of the extreme branches of the “Qur’anism” macro thought. The main goal of the designers of this theory is to reject narrations from the interpretation of the Qur’an and to be content with the verses themselves in the field of understanding their meanings. Among the range of contemporary Iranian Qur’anists, Seyyed Abulfazl Borghei is considered one of the most prominent figures among them. In the second part of his intellectual life, he was satisfied with the theory of Sufficiency of the Qur’an and defended it hard. This article, which was compiled using the descriptive-analytical method and library data, seeks to answer the following question: “What are the analytical criticisms of Seyyed Abulfazl Borghei’s arguments to prove the theory of Sufficiency of the Qur’an in the field of interpretation? The result of the present research is as follows: Through misusing the Qur’an’s “explanatory” attribute, and the importance of deliberation in it, the sufficiency of this divine book for the guidance of mankind, its authority in the direction of resolving differences and misinterpretation of some related traditions, etc., Seyyed Abulfazl Borghei has tried to develop the theory of Sufficiency of the Qur’an and show it as an acceptable theory; However, in the light of the analytical criticisms included in this research, it became clear that none of his reasons and methods to prove his claims are correct.

Abdul Karim Khatib is one of the most important contemporary social commentators who was originally from the geographical area of Egypt and has dealt with the Qur'anic verses with the aim of presenting the general principles governing the social system of Islam through a descriptive, analytical, and theoretical method. The current research aims to explain Khatib's interpretation method in Al-Tafsir al-Qur'ani Le al-Qur'an and criticize his interpretation methods. In this article, the text of Al-Tafsir al-Qur'ani Le al-Qur'an is analyzed via a descriptive-analytical method and the application of the intra-textual context, and in four parts, the methods and interpretation methods of Khatib are analyzed and criticized. The most important findings of this study, via the method of extracting the foundations and interpretation method of Khatib, is that he has greatly developed the interpretation of the verses under the influence of Abduh's school of interpretation and due to the variety of conducting studies in Qur'anic sciences as well as the use of interpretation narratives. However, where it is difficult to interpret without the use of narration, he relied on his own intellect and deliberation in the verses. Based on his claim it can be concluded that he intends to use other verses of the Qur'an as much as possible in interpreting the verses. However, in some verses where the commentator is expected to use the Qur'an itself in the interpretation of the verses, such a thing is not seen and he is limited to personal analyses and does not refer to other verses of the Qur'an. In addition, there is no clear basis in Khatib's basis for choosing verses that interpret other verses. Therefore, he sometimes considers a verse as evidence for his interpretation, which is common only in words, but not necessarily in meaning.

One of the verses whose meaning have differently being interpreted is the verse “And We have bestowed upon thee the Seven Oft-repeated (sab'an min al-mathānī) and the Grand Qur’an.” (Ḥijr: 87). An attempt is made here to determine the meaning of this verse through a new method entitled “Strategy of paying attention to the Qur’anic co-coming concepts and topics in interpretation.” In this new method, not the subject of the verse but the subjects before and after this verse are searched in other surahs of the Qur’an, considering that these subjects are connected to what issues. In other words, what are the “Substitute” of the verse in similar continuations in other surahs of the Qur’an? The use of this method for interpreting the verse 87 of Surah Al-Ḥijr shows that the meaning of “sab’an min al-mathānī” is parts of the Qur’an that have existed in other divine books, and the meaning of “the Grand Qur’an” is parts of the Qur’an that are more than those heavenly Books.

The origin of mystical interpretations, which is somehow related to the school of Islamic mysticism, is one of the important issues in understanding the style and method of mystical interpretation and its basic elements, and especially the exchange effect of this school and the influence of Qur'anic interpretation method from the non-Islamic teachings. This article uses analytical and descriptive methods, while analyzing and re-reading mystical ideas in Judaism and Christianity, seeks to answer the question of the relationship between mystical interpretations and Judeo-Christian mystical schools. The most important result of this study is that the influence of the teachings of mystical schools such as Christian and Jewish mysticism on Islamic mysticism and mystical interpretations has been only in order to complete or enrich the teachings of this school and the method of interpretation. Likewise, the assumption that mysticism and mystical interpretation must inevitably have a non-Islamic origin is unjustified and unacceptable; although, over the years, various philosophical and religious ideas have entered this process.

Morteza Motahhari is one of the most influential scholars in contemporary times. Although his independent Quranic writings are not more than his works in other fields of Islamic sciences, but a large amount of his works lay in the field of the interpretation of Quran, directly and indirectly. The present research - using descriptive-analytic method - studies his interpretive method - which has been a relatively neglected aspect of his works. According to the results of this research, paying close attention to time requirements and having a specific method of interpretation are two important characteristics of Allamah Motahhari's legacy of interpretation. His interpretive method is very close to the comprehensive method. The most important elements of his interpretive method are: vocabulary semantics, attention to continuous and discrete indications, the interpretation of Quran by the Quran itself, balanced utilization of narrative resources, and attention to Ijtihad. This research focuses on the scientific position of Professor Motahhari and the state of his intellectual and scientific school.