مجله پژوهش های تفسیر تطبیقی
پیاپی 15 (بهار و تابستان 1401)

As a factor for realizing the phenomenon of understanding, “dialogue with the text” is a common paradigm has been greatly emphasized by both Muḥammad-Bāqir al-Ṣadr (1935-1980) in his thematic interpretation of the Qur’an and Hans-Georg Gadamer (1900- 2002) in his philosophical hermeneutics. Of course, the former’s approach to understanding the Qur’anic text seems normative, while the latter’s approach to understanding the text per se is descriptive. Through a comparative study of these two different approaches, the present study has examined the validity of al-Ṣadr’s methodological viewpoint according to Gadamer’s phenomenological perspective. In addition, it has endeavored to pursue this crucial question to what extent do’s and don’ts in al-Ṣadr’s interpretive method correspond to the is and isn’t of Gadamer’s hermeneutics. However, the suggested model does not have the same origin in the thought of these two leading thinkers. The similarity of their theories seems structural, hence, the present study can evidently be categorized as an example of macro-comparative studies based on structural similarities. Investigating the elements of conversation in both theories has convincingly proved the legitimacy of “dialogue with the text” as a model for the thematic interpretation of the Qur’an. It shows as well that the differences between the two theories stem from some issues outside the essence and process of understanding and therefore do not methodologically undermine the ontological validity of the thematic interpretation.

In verse 24 of Surah An-Nisa, Muhsinat has various examples in earlier Shiite and Sunni interpretations. The meaning of captive married women was meant, but a different context in Shia meant that the meaning of captive married woman was not expressed in previous Shiite interpretations, and they considered most of the products to mean a free woman or a slave.And this difference disappeared after writing the first comprehensive commentaries and the recitation of Shiites and Sunnis from each other's interpretive sources was motivated not to see the first distinction between Shiites and Sunnis about the meaning of the products in these interpretations. In this way, it seems that the contexts and contexts that were the pretext for accepting an interpretive point of view in the previous interpretations were not given much attention in later periods. In particular, there was no equal use of each other's resources between Shiites and Sunnis, and Shiite interpretations, due to the acceptance of the preferred view of previous Sunni interpretations by Sheikh Tusi, the influence of his character and books on later Shiite commentators, are more influenced by Sunni interpretations. Were.

Afaqi journey is thinking about God's creations to achieve religious beliefs and strengthen them, as one of the ways to know the truths of the universe, origin, resurrection, etc., is emphasized by the Quran. According to the verses, the journey to the horizon is possible through three sensory, intellectual and intuitive ways. The present study is an analytical method and with reference to Quran and commentaries,it has examined sensory cognition and its validity in the horizon. With regard to the verses , the use of the senses in a purposeful and correct direction is emphasized and the commentators consider the first step in dealing with natur to be the accurate and maximum use of the senses, its important role as a gateway for data entry into the heart. They have paid attention to thinking and weaving knowledge. Although due to the characteristics of the senses, such as cognitive and horizontal cognition, sensory knowledge is not sufficient despite its necessity and validity in the horizon, in fact it is the first step that is completed with intellectual cognition and deepened with intuitive heart findings. The path is to create beliefs in man or to strengthen his religious beliefs.

One of the similar verses in the Holy Quran about the life of the prophets is verses 32 and 33 of Surah PBUH, which are related to the employment of Prophet Sulayman in the army of horses; Since Allameh Fazlullah has risen to the interpretation of Al-Mizan in many positions with a critical approach, analyzing his views and matching his views with the views of Allameh Tabatabai, in addition to measuring the criticisms of Fazlullah against some of the provisions of Al-Mizan interpretation and also Explaining the meanings of the verses in question also reveals some of the false notions about the prophets. The present article uses a descriptive-analytical method to define the basis of acceptable interpretations of the similarities of the life of the prophets based on the three courts (including the general courts of the prophets, the special courts of the Prophet and the context courts) and while explaining the above three courts about verses. The subject is a comparative analysis of the opinions of the two commentators. The result of the research indicates that none of the objections of Allama Fazlullah to Allameh Tabatabai under the verses under discussion have been included,

One of the most important verses of the Holy Qur'an, which has brought gender inequality to mind in the contemporary period, is Q 2: 282. According to this verse, the value of women's testimony is reduced by half compared to men. Describing women as mentally retarded, poor in memory, and unable to record events, the wide range of Muslim scholars have, willingly or unwillingly, provided interpretations of the Q 2:282 based on gender stereotypes. Despite the fact that these interpretations were very widespread until the fourteenth century A.H., the new updated interpretations have been offered in contemporary period partly because of emerging questions and doubts over Islamic teachings on women. Focusing on Al-Manār, Al-Mīzān and Min Waḥy Al-Qur'ān, the authors will prepare a comparative study of all different interpretations that have been projected around the holy verse Q 2:282. This study illustrates that the authors of the above-mentioned exegesis have tried to provide new understandings of the holy verse, which are appropriate to modern questions and needs of Muslim world.

In this library research method paper written in descriptive-analytical method the aim is to closely investigate tاe phenomenon of orientation to religious superstition and recognizing the factors persuading people to this phenomenon based on Quran . Factors such as profiteering, etc,… defending the favorite religion and weakening religions of cons, corruption in religion, religious tyranny and … sometimes superstitions such as heresy, distortion, syllogism, following Mutashabihat or the intentional or inadvertent mistakes of the listener or the transmitter are born due to weakness of belief. Sometimes it is even possible that extremism or neglect in matters such as rationalism or quoting, religious negligence or idolizing people could lead to creation of religious superstitions. Undoubtedly recognizing the reasons behind the birth and orientation to superstition is the main and crucial step in pathology of this negative phenomenon, providing preventive methods for religious societies and strengthening the understanding of whole religious population so that they can avoid superstitions and disengage religion and religiosity of this incongruous factor. Thus rationality and believe in God besides strengthening the knowledge and understanding of ourselves as well as following the teachings of religious leaders are the only ways to conquer this destroying evil.

Jihad is one of the important Islamic pillars that to be noticed in Quran and Traditions of Imams. Therefore commentators and lawyers write about this very much. Lawyers and many primitive commentators approve 2 kinds of jihad even some of them behoove 2 kinds of jihad. Elementary jihad and defensive jihad. In 2 recent century for important subjects that humans encounter with them for example freedom of opinion, a group of commentator deny elementary jihad and another group accept that implicitly then analyze the fact of elementary jihad because they want to solve the contrast between elementary jihad and freedom of opinion and explicate elementary jihad to 4 kinds of defensive jihad. . 1- Elementary jihad for defensive of humanities nature. 2- Elementary jihad as advance far. 3- Elementary jihad for removing of obstacles in guidance way or Liberator jihad. 4. Elementary jihad as denying superstition.This research deals with for views or theories in descriptive an analytical method and don’t know any of them completely. Because they could not solve the mention contrast comprehensively.

Education is one of the most crucial goals and concerns of the religions, which has been heeded by divine books such as the Qur’an and Old Testament. Thus, it has been carefully pursued by the Qur’anic exegetes in both Shi’ite and Sunni schools. According to religious teachings, God and His prophets, as the main custodians of human training, have tried to religiousely educate the people in various ways. The present article has endeavored to introduce these custodians through a descriptive-analytical method, considering the Qur’anic exegetes’ viewpoints from the two Sunni and Shi’ite schools. In the following and by pointing out their educational methods, it has analyzed and evaluated these two groups’ manners, taking a religious studies approach. As the results of the conducted studies, while examining the viewpoints of both schools’ exegetes, as well as the texts of the Qur’an and Old Testament, it can be noted that God and His prophets have been introduced as the main custodians of religious education in both traditions. In addition, both traditions are common in conveying the methods of religious education. However, there are some notable differences. The Qur’an mentions the spiritual education’s custodians as uswa (good example) ones, while the Old Testament, on the contrary, has even attributed some discreditable mistakes to them. Moreover, in the Qur’anic accounts, God and His prophets have taken care of the resurrection and the divine rewards and punishments more than in the Old Testament. It can be thus concluded that the methods of religious education in the Qur’an are richer and more comprehensive than those mentioned in the Old Testament.

Free will or determinism is a debate that has engaged Muslims' minds since the first years of the rise of Islam and led to the emergence of various theological theories. There are three fundamental approaches to this issue. According to the first view, man is subject to determinism. Based on the second theory, man has freedom of will. The third theory, developed by the Imamiyyeh, is the proof of God's Providence and man's providence simultaneously. Under this view, the apparent contradiction between man's providence and God's Providence is solved, and man's freedom of will is proved parallel to God's will. The current study, which was prepared by the library (desk) collection method and descriptive-analytical and critical processing, seeks to present the statement of free in the determinism and free will through the review, analysis, and critique of these three theological views and their manifestation in the interpretations given by verse 30 of Surah Al-Insan (Man), and reveal the falseness of other statements. The study's findings indicate that the most important criticism on determinists is the disregard for divine wisdom, and the most fundamental objection to the delegation theory is to limit the power and ownership of God.

The appearance of some verses of the Holy Quran is such that it indicates the impatience,disobedience and rebellion of Prophet Younus(A.S) in carrying out his mission and the Holy Prophet(PBUH)has been forbidden to be like him.This issue has caused that Imam to be accused of sin and infallibility in the eyes of some Muslims.On the other hand, the commentators and hadith scholars of Shitte and Sunni tried to provide a correct interpretation of the verses of the Qur'an and the narrations and to reveal the weakness of this notion.Based on the results of this research, Imamieh commentators have presented two approaches in response to the Questions of infallibility.A) Abandoning the superior action, b) perception of the event before the mission of Younus(AS). A wide range of Sunni commentators have also expressed the two approaches, but some have chosen the approach of Younus(AS). In this paper, three approaches are evaluated and at the end, the selected theory is presented. The results of evaluation and critique of the mentioned approaches indicate that the only acceptable approach to the verses of the Qur'an is the theory of "abandoning the superior action" which has been proposed by most of the Shitte and Sunni commentators.

To study the inimitability of the Qur’an, many Qur’anic exegetes have obviously paid more attention to its lexical and rhetorical features. However, it should not be forgotten that an important aspect of inimitability of the Qur’an can also be considered related to its content, which in its turn correlates to the inner meanings of the Qur’an. What can be deduced from the comparison shows that attention to this specific aspect of inimitability has been associated with strengths and weaknesses over the centuries. Accordingly, the present study tries through an analytical-comparative approach to examine the examples of the inimitability of the content of the Qur’an from the perspective of Shi’ite and Sunni scholars. Comparing the two viewpoints, one can recognize that although these two groups do not differ much in expressing the dimensions of the inimitability of the Qur’anic contents, the main discrepancy between them seems related to the type of attention to these examples. In addition, Sunni exegetes have paid more attention to this aspect in the first centuries, while their Shi’ite colleagues have mostly heeded these examples in contemporary times. Of course, a more careful study of the viewpoints of Shi’ite and Sunni scholars shows that there are some differences between them in the examples of contents and issues related to them. For example, one can refer to a case such as buṭūn (ventricles) of the Qur’an that, although its instances are quoted in the Sunni narrations, with a slight omission from the Prophet (PBUH) or his companions, do not raise a significant issue, however, the Shi’ites have paid special attention to it.

The criteria determining the importance of the Koran to Koran Interpretation method in words context analysis of the text SummaryAbundance and variety of interpretative Quran with the Quran deductions and appearance of new thoughts and new scientific suppositions in the sacred area of Islam has causedmany challenges which necessitates the reference to the Koran and methodicalcomprehension of it more than before. Among different interpretative methods , the Koran to Koran interpretation,as the best method has developedand continued its evolutionary way ; however, lack of acceptable criteria has caused some errors and leads to the wrong interpretative perception of the Koran. So, this research based on principles and rules of the Koran comprehension presents some of the measures and criteria of the importanceof the Koran to Koran interpretation and concludes that ,by regarding them, a great part of disagreements will be settled among those interpretators emphasizing on this method.the Koran to Koran interpretation , the Koran comprehension, the criteria of importance , words context , style ,

The existence of some common features of the‌‌ ‌interpretation of the Shia and Sunni ‌in Al-Tibbyan shows author's motivation to write an approximate interpretation.This has been influential in the way of the quoting Interpretative traditions,‌especially the traditions of ahlul-Bait.In the following centuries, interpretive method of Al-Tibbyan wasused insome‌ Shiite interpretations, especially the MajmaaAl-Bayan.On the other hand, some Sunni scholars praise the moderate method of Tabarsi and as a result, MajmaaAl-Bayan is known an approximate interpretation, According to the age Al-Tibbyan and use of the Tusi interpretive ‌method by Tabarsi,‌this approach must be searched in al-Tibbyan.This study, by using the library method and text analysis, explores the approximate features of Quoting in these interpretations.Attention to non-Shi'a sources, the quoting of many traditions of Prophet and Imam Ali from Sunni sources, the restraint to the quoting of the primacy traditions of Ahlul-Bayt and the blaming Caliphs, and the Lack of quotation of the Shi'i teachings explicitly are among the approximate attributes of two interpretations. use of more resources, mentioning of the Shia and Sunni resources, especially the Shia, abundance of the Shiite traditions Below the verses, especially the traditions of superiority , including the differences of Majmaa Al-Bayan with al-Tibbyan.

the evolution of collation in sunni interpretationsThe term "Comparison" has literally been applied parallel to the counterbalance, simultaneous and analogy, however, the application of comparing and analogy are mostly similar in examining the correspondence between the schools of thought. These methodologies help exploring pros and cons and ultimately the superiority of one over another. The findings indicate that before the second century there had been no signs of applying comparison in Sunni commentries methodologyEven there had been no mention to the contradictory view points regarding approved narrations among companions and then their descendantsIn the fourth century, with the establishment and development of other schools, such as Mu`tazily, a number of commentries began to consider some contradict opinions using counterbalance and simultaneous methoddology The drastic trend of political and social changes then led to the criticism by which the comparative methodology emerged This article has been written in a format of analysis and comparison to achieve a new and important way of better understanding and explanation.Keywords: Quran, comparative commentray, counterbalance commentray, simultaneous commentray, analogical commentray