Methodological Analysis of Allama Javadi Amoli’s critiques on Tafsir al-Manār on the Subject of Intercession

One of the most prominent Shia tafsir works is Tafsir Tasnīm and among the recent important and first-class Sunni tafsir works is Tafsir al-Manār. One of these two tafsir works belongs to a rationalist Shia, and at the same time a specialist in traditional and intellectual sciences, who has selected the style of commentary of Quran by Quran. On the contrary, Rashīd Riḍā is an extremely critical commentator and objector to mujtahids and scholars of Islamic denominations and at the same time is influenced by Ibn Taymiyyah and Muḥammad ‘Abduh in the production of his theories, and he can be counted with a little tolerance and in an elementary view, in the category of Quran commentators by Quran.  Although these two commentaries have come from two different intellectual and belief origins, they have similar methods and styles; of course methodical similarity of Rashīd Riḍā and Ayatollah Javadi Amoli does not mean that Rashīd Riḍā completely uses the method of commentary of Quran by Quran, but he tries to explain his commentative opinions according to cognate verses; but at the same time he uses other correct and incorrect methods too. Therefore, Ayatollah Javadi Amoli has attempted to critique his basics, methods, and results. Opinions of Tafsir al-Manār about the subject intercession is among the subjects which is criticized extensively in Tafsir Tasnīm. The two commentators have difference of view in this subject in terms of basis and method. The writers of this research are going to highlight the confrontation of these two commentators with the verses that are directly or indirectly related to the subject of intercession and do a methodical analysis of this confrontation and to the extent of ability and requirement, undertake a methodological explanation of the critique of Ayatollah Javadi. Findings of this research indicate that al-Manār has acted biasedly and with presupposition on the subject of intercession and in addition, with baseless and incorrect accusations against those considering intercession, has attempted to generalize the blamed unpermitted intercession in Quranic culture such that it also includes the permitted intercession. On the contrary, Allama Javadi Amoli has considered Rashīd Riḍā’s words basically refuted and in addition to abrogating his thought and method, he has reminded his incorrect inclinations and bigotries.