نشریه مطالعات تفسیر تطبیقی
پیاپی 10 (پاییز و زمستان 1399)

Ridicule "Esthesia" means mocking and deliberately discrediting another character. Sometimes mockery can be a deterrent or a punishment. But mockery in the common sense indicates imperfection, and imperfection has no way in God, because knowledge, power and life are among the attributes of God, so mockery of God is not permissible. Mocking God means that God will answer the mockers of the mockers and give them a chance to be ridiculed. The present study has studied the interpretations of Shiites and Sunnis and their different ijtihad views and narrations under verse 15 of Surah Al-Baqarah with a descriptive-analytical method. And seeks to find out why the mocked people were subjected to divine mockery. Examining the views of the commentators of the two sects, we find that divine mockery is the punishment of the mockers and the meaning of the verse is "divine punishment", that is, God Almighty will punish that mockery and ridicule in this world and the hereafter.

Irony is one of the miraculous aspects of the Holy Quran, the use of which makes the speech beautiful and avoids disliking it. The use of irony in the Holy Qur'an is the most widely used literary industry and has led to the rhetoric of the Holy Qur'an. Given that there are many meanings in irony and the meaning must be obtained with evidence, its understanding needs to be interpreted and determined and the interpreter has a duty to express it to the audience in their own ways, while each interpreter have special way to determining the meaning of allusions. The present article seeks to explain the method of Allameh Javadi Amoli in determining the meaning of the detailed party allusions and to eliminate its objections and to analyze and describe them in a critical way. By referring to the book "Peer to the Qur'an and the Ahl al-Bayt", it is concluded that the author has not specified the word irony and has paid attention to its allusions and meanings in a one-sided way, and it is necessary for the audience to obtain reasonable meanings by referring to other interpretations and comparing them.

The Qur'an is a kind of speech and every word has an origin. The importance of this origin in order to validate it as revelation is the Qur'an. The present study is entitled To examine the views of Dr. Badawi and Ayatollah Javadi-Amoli about the origin of revelation, relying on the "Omi" of the Prophet (PBUH) by asking the question, what is the origin of revelation? And does the fact that the Prophet (PBUH) be an "mother" have an effect on the revelation of the Qur'an? Some deny the possibility of human beings being able to communicate with the world beyond the senses and insist on the humanity of the Qur'an. They have hypothesized that the Prophet of Islam used the teachings and historical reports of his predecessors to create the Qur'an, and that the Qur'an is the result of the experiences of the Prophet (PBUH) or the genius of his genius. To prove this claim, "Omi" has been interpreted as legibility. Dr. Abd al-Rahman al-Badawi (1988), by denying the humanity of the word of the Qur'an, criticizes the view of Orientalists in this regard and considers the Prophet "Omi" as a prophet sent to the whole world. Ayatollah Javadi Amoli believes that the border between revelation and religious experience is the border between the unseen, intuition, truth and falsehood, and that the Holy Prophet (PBUH) received the truth of the Qur'an in "Maqam Ladun". This analytical article deals with this origin by rational and narrative method and processes library data by critical analysis.

In the interpretive method of "Qur'an to Qur'an", paying attention to the symmetry of "Siyaq"(the meaning that a word finds in the middle of a sentence) and the relationship of verses with each other is of great importance, and has a special place in achieving the correct interpretation of the Qur'an. An analysis of Sunni and Shiite interpretations showed that the word "Khair" in most Qur'anic interpretations is considered as "superiority Verbs" (Afale Tafzili) that mean "better and the best". Allameh Javadi Amoli believes that this word in some contexts, according to the "Siyaq", does not mean "superiority Verbs" (Afale Tafzili) but it is"determinative Verbs" (Afale Taayini). Therefore, the present study has descriptively-analytically examined the word "Khair" in the interpretation of "Tasnim". The study of "Tafsir Tasnim" showed that in a total of 33 verses, the word "Khair" is based on the weight of "determinative Verbs". According to Allameh Javadi Amoli, in some cases and according to the context, when two things are compared with each other, if both are from the same source and root, it is comparable, but if the roots and essence of two objects are not the same, this comparison and preference and The superiority of one over the other is fundamentally wrong.

From the point of view of a religious believer, the agency of God Almighty has a strong presence in all aspects of his life, and encouraging prayer to achieve the desired and guaranteeing its fulfillment is a manifestation of this presence. Therefore, one of the important issues that has occupied the minds of religious scholars is to analyze and explain the relationship between natural laws as inviolable and the impact of factors such as prayer as a bed of divine agency in eliminating natural disasters in the system of creation. In one sense, answering prayer is incompatible with the law of causality and a kind of violation of the laws of nature. On the other hand, some believe that the answer to prayer is not in conflict with the laws of nature and can be analyzed in the same performer. In the meantime, Ayatollah Javadiyeh Amoli is one of the scientists who, with a comprehensive view of the Qur'an and argument, has been able to analyze and explain the answer to prayer in the system of natural laws. In this article, which is reflected in his works, first the truth of prayer is examined, then by explaining the place of causality in the system of nature and the relationship between prayer and divine judgment and predestination, the effect of prayer in the system of natural laws is analyzed. The findings show that answering prayers was not only against the laws of nature; Rather, it is in line with the law of causality; Finally, it should be noted that the cause of any phenomenon is not limited to its known causes and the process of answering prayers in the system of causality can be explained by the influence of supernatural causes.

The infallibility of the prophets is one of the important doctrinal and theological issues that guarantees the mission of the prophets and the heavenly books. The prophets are the preachers of God's commands that God has ordained for human beings, and the divine representatives themselves must abide by God's commands so that the people can trust them. If the prophets do not adhere to the divine commands and act contrary to the content of their mission, the people will not trust what they say. One of the important issues regarding the infallibility of the prophets is the protection of the prophets from error before prophecy, which is disputed among Islamic thinkers. In this regard, comparing views can help clarify the issue. In this article, this issue has been studied from the perspective of Ayatollah Javadi Amoli and Fakhr Razi. According to Allama Javadi Amoli, the prophets were infallible even before their prophecy, and they present strong Qur'anic arguments for their claim, but Fakhr al-Razi's view is that the prophets did not have infallibility before their prophecy.