مجله مطالعات تطبیقی قرآن و حدیث
پیاپی 4 (بهار و تابستان 1394)

The exegetic views of a great many exegetes of the Holy Quran have been influenced by their understanding of Arabic grammar and literature. Each exegete employs certain methods in making use of literary rules. A comparison between Allamah Tabatabai's method used in Tafsir al-Mizan and the method used in commentary works authored by Sunni scholars will reveal to us the fact that the former made use of his own special method while encountering a literary rule. He endeavors to use those rules in a way which contributes to better understanding of the Quran. On the contrary, other exegetes have an activity-oriented reaction that yields nothing but confusion and misunderstanding. The goal of this study is to make a comparative study of goal-oriented application of literary rules used by Allamah Tabatabai and some Sunni exegetes including Zamakhari, a renowned scholar and exegete of the Holy Quran. References have been given to elaborate on the exegetic perspectives of both sides.

Naskh (abrogation) in the Quran is one of the contentious issues with Shia and Sunni scholars presenting different views as is the case with the heavenly books before the Quran. Some have denied the existence of abrogation and some others have considered it possible and even decisive. Most of the Sunni scholars have mentioned that the recitation of some parts of the Quran was abrogated, confirming at the same time, through the reports, that those abrogated parts were in the Quran during the days of the Prophet (S). However, Shia scholars of the view maintain that accepting abrogation or to say that certain parts of the Quran have been excluded from recitation means to confirm interpola¬tion and omission in the Quran. This article seeks to show that abrogation of recitation is possible but there is no decisive proof to indicate that abrogation has taken place. Moreover, making recourse to narrations concerning the occurrence of abrogation in recitation in the Quran is not acceptable.

There are many verses in the Quran that signify the scientific authority of the Ahlul-Bayt (AS). Some verses make clear and explicit reference to this point and others simply imply it. Among the verses that make clear reference to the scientific authority of the family of the Prophet (S) is verse 43 of Surah al-Nahl (16) which has been repeated in verse 7 of Surah al-Abiya (21) with a little variation. God, the Exalted, says: "And We did not send before you any but men to whom We sent revelation-- so ask the followers of the Reminder if you do not know." This article seeks, after explaining the key concepts, to mention various views about the manifestation of the 'followers of the Reminder'. First the views of those exegetes, who believe that the 'followers of the Reminder' are the People of the Book, have been analyzed and the difficulties of this view have been pointed out. Then another viewpoint that says that the question, questioner and the person to whom the question is directed is general, has been critically assessed and rejected. Finally, the view of those Shia and Sunni scholars who relying on the traditions hold that 'followers of the Reminder' are the Ahlul-Bayt (AS) have been elaborated. The relevant narrations reported in the sources of both sects have been examined.

One of the verses about which narrations have been reported from the Ahlulbayt (AS) and which the companions, their disciples and exegetes have held discrepant views about is the verse 7 of Chapter 94 which says, "So when you are free, nominate". In this study, the views of exegetes, companions and their disciples on the on hand, and on the other hand, the sayings of the Ahlulbayt (AS) have been reported. Thereupon, the views of exegetes from both Shia and Sunni schools have been comparatively studied and assessed. Then it has been concluded through the comparative study that most of the exegetes have simply interpreted (done tawil of) the verse distancing themselves from the rudimentary meaning of the verse. A closer and more precise study of the views of the two sects about the meaning of the holy verse revealed that the verse has something to do with the designation of the Commander of the Faithful, Ali (AS) as a successor to the Prophet (S). This is an interpretation which many exegetes of the two sects have uttered nothing about or at times criticized whereas, in fact, it is the most accurate tafsir (commentary) which has been rendered thus far in history.

Given the fact that the Holy Quran has been revealed in Arabic, one needs to be familiar with literary sciences to understand and interpret the Quran. Obviously, the literary sciences are very much instrumental in these two commentaries but the writer's exegetic orientation in applying literary sciences are different. Tafsir al-Kashaf has been written with a theological approach decorated with literary arrays whereas Tafsir al-Mizan presents a philosophical approach replete with social and extensive literary discussions.
The present article aims to study the degree to which literary sciences have been applied by the two exegetes in their commentary works. Concrete examples extracted from both commentaries have been comparatively studied in the first part of the Quran and it has been concluded that literary sciences have a significant role in discovering and exploring the meanings of the Quranic verses.

Sometimes an issue which is commonplace tends to become vague and obscure to some people. Among such issues is the sanctity of nature and respect for environment according to undistorted divine teachings. Yet some Western intellectuals such as M-White are of the view that the present crises in the environmental arena emanate from a religious attitude to environment. They maintain that religious teachings concerning environment is responsible for the destruction of the gift of nature in today's world. This allegation needs to be investigated properly. Most certainly, the influence of Aristotelian thoughts in Ancient Rome fortifies the Christian thoughts of people like M-White whereas in fact, there are numerous verses in the Holy Quran which, according to both Shia and Sunni sects, expresses in clear terms Islam's standpoint concerning environment. According to the Quran, man is a trustee and responsible for protection of these great divine gifts and that the Quran offers principles for his conduct towards nature.