مجله مطالعات تطبیقی قرآن و حدیث
پیاپی 14 (بهار و تابستان 1399)

The verse of Wilayah is among the verses interpreted differently by Alūsi and Allama Tabatabai.   In this study, using the interpretive sources and descriptive-analytical method, the views of these two commentators have been studied comparatively. Through this comparative study, it was concluded that the verse of Wilāyah was revealed about Imam Ali (a).  Keeping in view the context within the verse itself and the meaning of "guardianship and leadership" that occurred to the minds of the people of the age of revelation from the term "Wali</em>"  and the fact that this meaning is common to all the Arabic cultures and that the term "ruku</em>" in the common view of Muslims means bowing, when there is no other evidence to show that it has been used in another meaning, then it must be taken as bowing during prayers which is the apparent meaning commonly understood from it. This meaning of ruku'</em> can be reconciled with "humility" and "faith" at the same time.

The belief in the promised (Maw'ūd</em>) is common to the followers of all the divine religions. The doctrine of Mahdism is of special importance in Islam as the last heavenly religion. The present study intends to use a descriptive-analytical method and a comparative approach to assess the semantics of the verse of Istid'āf</em> (weakening) as one of the important verses related to Mahdism.  By analyzing the key meanings of the verse and relying on the internal and external contexts of the word, it has been concluded that the verse refers to a general law that the divine will is to help the oppressed lead and inherit the earth in their government. A complete example is the emergence and establishment of the government of truth and justice in the whole earth by Hazrat Mahdi, may Allah hasten his reapperance.

The seventh verse of Chapter Hud informs of the Divine Throne being on water. The most important ambiguities of this verse are the nature, quality, origin and purpose of the "water" under the Throne.  By referring to Imami and Sunni sources, we see the existence of similar narrations and opinions, and there is a difference between the two parties only in the details. According to the narrations of the Ahl al-Bayt, "water" is something tasty that was first a ruby ​​with a width of seven heavens and the earth. The ruby then turned into water, and as the wind mixed with the steam, the whole universe was created from that steam. Due to a lack of prophetic traditions in Sunni sources on the interpretation of this verse and the need to connect with the source of revelation in order to interpret the verse, the similarity of the views of people such as Ibn Abbās, Ka'b al-Ahbār and Wahb ibn Munabba with the Shiite view, suggests their being influenced by the sciences of the Ahl al-Bayt (a).

The verse of tathir</em> (purification) was revealed concerning the lofty ranks of the Ahl al-Bayt (as). God expresses His will by making use of the term "Yuridu</em>" to indicate that God, the Exalted, wished to purify them from impurities. The commentators have expressed different opinions concerning the meaning of "yuridullah</em>" (God only wishes). Most Sunni scholars consider wish or divine will to be legal (tashrī'ī) while Shiite scholars believe the will is creational (takvini</em>). Keeping in view that the term "Yuridullah</em>" has a significant role in the interpretation of the verse, it is necessary that an independent research be conducted in the interpretation of the meaning of "will". The goal of the present study is to determine the meaning of "wish" or "will" in the "Verse of Purification" to establish the voluntary purity of the Ahl al-Bayt (a). The finding of this research is the creational will of God in a legislative form (not creational will devoid of legislation". For this reason, efforts have been made to study the concept of will and then determine the meaning of "will" intended in the verse.

There is misconception about the manifestation and meaning of the word abtar </em>[without posterity] used in the verse in question. The misconception emanates from a lack of attention to the events following the revelation of the surah and the demise of the Prophet (s). It is vital to note that this verse shows the contrasts between two currents of thought that will stand against each other in all areas of politics, economics, culture and society. The commentators have many differences in determining the manifestation and also in expressing the meaning of the word in question. Some have even confused conceptually between the manifestation and the meaning. The findings of this research in determining the manifestation of the word abtar </em>are of two kinds. Some narrations mention names of people such as Āas Ibn Wā'il, etc., and others have spoken of attributes instead of names. It seems that both types of the manifestation do not conflict with each other and are acceptable for abtar</em>. One of the important findings and the result of the discussion concerning the said term can be the meaning of "not achieving the goal".  The present study has been conducted comparatively in the sense that hadith</em> has been compared with the Quranic verses. Based on this method, it is the hadith (not the narrator) that has been labeled as either authentic or poor.

The issue of the infallibility of the prophets has been the basis of many doctrinal issues drawing the attention scholars and thinkers. Hence, they have expressed specific opinions about the concept of infallibility and how it can be proved. The present study, which aims to compare two important Shiite commentaries, namely al-Mizan fi Tafsir al-Qur'an and Min Wahy al-Qur'an, on the issue of the infallibility of the holy Prophet of Islam, has been written in a descriptive-analytical manner. It seeks to study the verses which have been used as evidence of the fallibility of the prophets. Both commentators believe in the infallibility of the Prophet of Islam, but there are differences between their views. Throughout the article, efforts have made to present the topics in a theological and interpretive fashion under five verses concerning infallibility.