مجله مطالعات تطبیقی قرآن و حدیث
پیاپی 16 (بهار و تابستان 1400)

The verse "Mothers shall suckle their children for two whole years; (that is) for those who wish to complete the suckling…</em> (Quran 2:233) is one of the key and important verses on suckling. In this verse, Allah explains the duties of parents and gives other details concerning breastfeeding. In addition to the issues raised in this verse, this verse is cited by scholars in their discussion concerning the spread of prohibition through breastfeeding which is why it is of particular importance among Muslim denominations. This article studies the verse comparatively according to the exegetes of the two branches of faith. As it becomes clear from the research method, the verse is studied based on some jurisprudential sources and all the interpretations of Ayāt al-Aḥkām (legal verses) available to both the branches of faith. When it comes to the content analysis of the verse, the majority of the scholars of the two schools believe that breastfeeding is not obligatory for the mother; it is a right for the child. The phrase "two whole years" does not mean that it is obligatory to observe this period, and different denominations have differed in expressing the minimum and maximum duration of breastfeeding. There is no difference as to the obligation of the father to pay alimony during breastfeeding. Most Muslim jurists believe that it is permissible to wean a child before or after the age of two if the parents wish to do so. In the event that the mother is unable to breastfeed her child for some reason, the father can leave the child to another woman. Shiite and Sunni jurists differ on whether the wages are paid to the mother of the child or to the breastfeeding woman. If a woman suckles a child with the conditions which are mentioned in the books of Islamic laws, that child, arguably, becomes Mahram.

One of the most challenging and controversial issues about the infallibles (a) is the spurious argument surrounding their sexual morality, which has been raised based on the literal meaning of some verses or some narrations. The present article has analyzed various outcomes that have been presented in response to the specious arguments concerning sexual wholesomeness of the infallibles such as Prophet Yusuf (a), Suleiman (a) and the Holy Prophet of Islam, peace be upon him and his family. According to the present study, the misgiving concerning Prophet Yusuf's sexual inclination towards Zulaykha, and that of the Holy Prophet (s) towards Zainab bint Jahsh runs counter to the purport of the Quranic verses. As for the narrations concerning polygamy involving Prophet Suleiman or the Holy Prophet (s), they have been either misinterpreted or, otherwise, their marriages were only for rational purposes in accordance with the prevalent custom. Hence, other justifications such as not doing what was more preferred and spontaneous feeling of the Prophet (s) for Zainab and the intrusive thoughts without practical action and other answers about Prophet Yusuf's feeling for Zulaikha are unjustified.

One of the tenets of Islam is the infallibility of the prophets, especially that of the Last Messenger of Allah, peace be upon him and his family. According to the teachings of the Qur'an, Muslims believe in the inerrancy of the Messenger of God (s) but the exegetes differ in their opinions concerning the scope of infallibility. The Shiite scholars subscribing to complete infallibility of the Prophet (s), have portrayed his personality in a way that fits their religious doctrine.  Sunni scholars do not believe in complete infallibility of the Prophet (s) inasmuch as they rely on the literal meanings of some verses which is why they differ in their opinion about the infallibility of the Prophet (s) in all respects. The present article uses a descriptive-analytical method to compare Tabari's view, a Sunni commentator, with that of Tabarsi, a Shiite commentator, on the infallibility of the Seal of Prophets (s) under verses 105 and 106 of Surah al-Nisa, verse 49 of Surah al-Māʾida, verse 43 of Surah al-Tawbah, verse 52 of Surah al-Hajj, verse 37 of Surah al-Aḥzāb and verse 2 of Surah al-Fatḥ. The comparison is intended to address the question as to what the opinion of the two exegetes concerning the scope of the Infallibility of the Prophet (s) is.  After examining the two views, it became clear that Tabari, despite having an independent school, accepts the infallibility of the Messenger of God (s). But he does not consider him infallible in all respects since he interprets some verses based on their literal meanings, which is why he believes that the Prophet (s) may err. If he happens to make a mistake or commit a sin, he should ask for forgiveness.  But Tabarsi criticizes the opposing views by accepting complete infallibility - from sin and error. He maintains that the Messenger of Allah (s) is infallible throughout his life.

Nullification (ḥabṭ) is a very crucial thing for human beings because it can nullify all good deeds and lead to the wickedness and destruction of the person. This study seeks to comparatively examine the issue of ḥabṭ (destruction and nullification of deeds) taking the viewpoints of ʿAllāma Ṭabāṭabai in al-Mizān</em> and that of Ibn ʿAshūr in al-Taḥrīr wa al-tanvīr. </em>The common points and differences have been scrutinized using library resources and a descriptive-analytical method. The most important findings of the research are: Knowing the interpretation of ḥabṭ as untrue by both interpreters, whether it is figurative or allegorical, knowing the time of nullification as worldly, believing in the elimination of both worldly and otherworldly effects due to nullification, accepting the view of balance on the part of Ibn Ashur and the rejection of both views by ʿAllāma Ṭabāṭabai, the notion of the direct effect of action on the destiny of the person by Ibn ʿAshūr.  On the contrary, ʿAllāma's view is based on the role of the spiritual form resulting from one's action, on his happiness or misery which is a philosophical approach. Also, the inclusion of nullification of the deeds of the believers and infidels by Allama, and nullification being prerogative of the good deeds of the believers by Ibn Ash'ur and other cases.

In this article, the importance of knowing the Messenger of Allah (s) and his characteristics in the Qur'an is highlighted, and then, with a view to the verses of the Qur'an, the errors of some commentators in knowing the great personality of the Last Prophet (s) are pointed out. In the end, it is concluded that if the Quranic verses about the Prophet (s) are inexplicit, it is necessary to examine the true meaning of the Qur'an and not be satisfied with their literal meanings.

Anthropology is one of the most important and fundamental pillars of research and study of a religion and denomination. The particular type of view and ideology, which a religion or school of thought gives to human nature, is effective in shaping the structure of that religion and recognizing it as a whole. In this article, we try to examine the views of the two religions of Islam and Hinduism on human nature based on their sacred texts, namely the Holy Quran and the ancient Upanishads. The Holy Qur'an considers the nature of man to be pure and undefiled, inclined to the truth and opposed to the falsehood, and the ancient Upanishads also consider the nature of man to be from Prajapati, stating that God and man have a direct relationship with each other, and that God created man from His own nature.