نشریه مطالعات تفسیر تطبیقی
پیاپی 6 (پاییز و زمستان 1397)

An accurate understanding of religious texts requires careful analysis of the interpretations and terms used in them. Individual disagreements about certain components of speech suggest the possibility that different tendencies and schools of thought may be reflected in their interpretive views. Therefore, it is necessary to take a deep look at resolving the dispute, and on the other hand, in the absence of differences and similarities in the interpretation of the verses, the ineffectiveness of different tendencies in their interpretation must be accepted. This necessitates a comparative study of the opinions of commentators with different interpretive schools and religions. Accordingly, the present study analyzes the key components in the views of Shiite and Sunni commentators, following verses 7-15 of  Surah Al-Ahzab, with a partial comparative approach and descriptive-analytical method, and expresses the differences and commonalities in these commentary books. The results of this study confirm the similarity of the opinions of the commentators under some components such as "divine help" and "weakness of faith of the hypocrites".  At the same time, it indicates a general or partial difference in their views to explain components such as "thick covenant", "truth" and "extreme fear".

In the common Christian view, some religious teachings should be accepted and believed only through "divine revelation", independent of "rational" considerations. The historical background of the correction of this idea of ​​Christianity dates back to the time of the revelation of the verses of the Qur'an that the Holy Qur'an did not accept any polytheism, believe in Allah is the Messiah, or Jesus is the Son of God, and the idea of ​​the Trinity as blasphemy. The Qur'an describes Jesus as only a "man", a righteous servant, the word and spirit of God; Thus, the idea of ​​the "trinity" is completely rejected from the perspective of the Qur'an; The intellect also does not accept Jesus (pbuh), who had a human life like other human beings, as God or his child; Because having a child requires God to have a body, a need and an impossible thing. Thus, the belief in the "incarnation," or "the redemption of Christ to atone for the sin of mankind," or the "refuge of the Holy Spirit" in him, - on which the irrational foundation is based, - is also unacceptable. This article, by examining the revelation and rationality of the most important religious beliefs of contemporary Christianity from the perspective of the Qur'an and reason, has descriptively analyzed them. The findings of this study show that according to the Qur'anic teachings and rational principles, Jesus (pbuh) is a creature, a servant of God and a prophet with a miracle that has called human beings to pure monotheism and servitude to God Almighty.

The ruling on drinking in Islam, like the first ruling on food, is lawful. In a number of verses, drinking certain beverages is forbidden and is explicitly forbidden, one of them is drinking wine, both in small and large quantities; direct or indirect, which is generally forbidden according to the explicit text of verses and hadiths, as well as the rule of reason and consensus. The question now is whether there is a ruling in other heavenly books that drinking wine is forbidden. Present article, has analyzed The Holy book, Old and New Testaments and compared it with a descriptive-analytical method. The result of this research is that although the words are used differently for both grape products, that's mean fermented and unfermented wine, the Bible forbids fermented wine, but over time different interpretations of it have been implemented. It has come and gone with ups and downs in practice.

The meaning and content of Surah Al-Kafrun is related to pure monotheism, which according to most commentators belongs to a certain group of infidels. It seems that the disbelievers were annoyed by the way it was addressed in this surah. In this surah, God says to the Holy Prophet of Islam (peace be upon him) that the disbelievers have not and will not accept the monotheistic religion and creed. Nor do the infidels worship what the Prophet (PBUH) worships and the Prophet does not worship what the disbelievers worship. In this article, the types of repetition are examined and it is also stated that the content and thematic structure of the surah has caused the repetition.The type of repetition in Surah Al-Kafrun is verbal and with a space. In this analytical-descriptive article, which uses library resources to discuss the present and future of verses, as well as the habits of the Arab people in repetition of words, two questions are answered: first of all, why did God repeat the third and fifth verses of Surah Kafrun? And second, what are the consequences of repetition? By comparing the interpretive views of Imami and Sunnis and by examining the narrative and revelation arguments, we have come to the conclusion that the main reason for repetition in this surah is the emphasis on understanding the proposers and creating a kind of line between the Prophet (PBUH) and the infidels. There is no compromise or softness in this case forever, and the repetition of verses has made it impossible to worship God Almighty in turn and occasionally.

Al-Mizan and Tasnim are two valuable interpretations of the contemporary era that have been presented to the Islamic society by Professor Allameh Tabatabai and his prominent and educated student, Ayatollah Javadi Amoli. Studies show that there is no fundamental difference in the interpretation of Al-Mizan and Tasnim, but in situations such as the lexical concept, the pronunciation of words or the determination of examples in some words, there are differences, which help the researcher to understand the verses, resolve the differences or choose the right position. In the present study, the conflicting positions of Al-Mizan and Tasnim's commentaries on the five words of the controversial cases have been compared and with scientific reasons, the best view has been selected to achieve a better understanding of the Qur'an. "Al-Jamal" in Al-aaraf / 40, "Sri'a" in Maryam / 24, "Oloof" in Al-baqarah / 243, "Waredoha" in Maryam / 71 and "Ma" in Yasin / .35.

Awareness of the Meccan and Medina(Maki&Madani) verses and chapters of the Qur'an has a great effect on understanding the Qur'an and explaining the divine concepts. Attention to learning this knowledge and proposing new ideas or re-reading them has long been noteworthy, as the Qur'an and scholars have always emphasized the role of this debate in understanding the Qur'an, but beyond that, in practice, the commentators have not always agreed on whether the surahs are Meccan or Medina. Surah Al-Insan is one of the most controversial Surahs of the Scholars, which is a serious challenge for commentators due to the existence of some seemingly contradictory statements. In such a way that each of them, by relying on the presuppositions and relying on the factors influencing the determination of whether the surah is Meccan or Medina, has presented their opinions, sometimes in a dogmatic and sometimes probable way. The aim of the present article is to analyze and evaluate the interpretive views and criteria of Ibn A'ashur and Allameh Tabatabaei in choosing the view of Mecca or Medina being Surah Al-insan, which has been done by paying attention to ancient historical reports as well as historical semantics, vocabulary and studies of Semitic languages. The result of this attitude is the possibility of exceptions in the Al-insan chapter and the fact that the main part of this surah was revealed in Medina.