پژوهش نامه نقد آرای تفسیری
سال دوم شماره 2 (پیاپی 4، پاییز و زمستان 1400)

The phenomenon of extremism and extremist thought is a bitter and complex fact in the Shiite narrative and theological dictionary. This phenomenon has emerged as a deviant current after the death of the Holy Prophet of Islam with the aim of show a bad nature of the Ahl al-Bayt (AS). The continuous struggle of Ahl al-Bayt and Shiite thinkers against the phenomenon of extremism is designed from the origin and purpose of this extremist idea in promoting superstitions and destroying the image of religion. The Extremists, with goals such as breeding superstitions, spreading discord and promoting immorality, forged and published narrations about the merits and virtues of Ahl al-Bayt, examples of which can be traced in narrative sources and interpretations of Shia proverbs. One of the interpretations of Persian narration is the commentary of "Tibyān Suliymānī" which was written in the 12th century AH by Mīrzā Muḥammad Mashhadī (around 1125 AH) , the author of the famous commentary of Kanz al-Daqā'iq and Baḥr al-Gharāib. In the present research, with the library method and the analysis of exegetical texts, and using the data of cognitive scholars and hadith research, some examples of such narrations, focusing on the first volume of the said commentary, are evaluated and criticized in terms of text and documents.

The approach of commentators to the interpretation of the Qurʾān is done with different tendencies and methods, and scientific interpretation is one of the most important tendencies. Mohammad Taghi Shariati is one of the pioneers and believers in this interpretive tendency in the present age. His approach to scientific interpretation is influenced by epistemological and intra-religious factors such as the comprehensiveness and miracle of the Qurʾān and the book of knowing it, and extra-religious factors such as the reformist return to the Qurʾān and empowerment against non-religious ideas. Therefore, his approach to the scientific interpretation of the Qurʾān is more in order to use experimental sciences to interpret the Qurʾān. For this reason, special attention is paid to other factors such as revelation, appropriateness of suras, accuracy in literary points and finding the roots of words in choosing the interpretive and customary opinion of the language of the Qurʾān. In this article, while examining these features, the contradiction in accepting the common language and scientific interpretation has been dealt with, and scientific interpretation has been criticized as an interpretive tendency due to its empirical method.

Sūra al-Taḥirīm is one of the short Sūras of the Qurʾān. Although the commentators have shown a wide attention to the special themes of this Sūra, such as the reference to al-Tawba al-Naṣūḥ (Persistent remorse for a sin), or the Jurisprudential order of banning a legitimate act, they have interpreted most of its verses scattered and separate from each other; It is as if there is no connection between the different verses of the Sūra. Of course, few commentators, mostly contemporaries, believed in the structural unity of this Sūra, and tried to discover its structure and purpose based on such a unity; But in practice, each of them reached a different result from the others by using his own manner, and it seems that none of them has been able to review all the evidence based on an objective view and not face them selectively. The current study is an attempt to analyze the structure and discover the purpose of Sūra al-Tahirim by using a comprehensive method including all the methods of the predecessors, and with an effort to present an objective and reasoned analysis of the structure and purpose of the Sūra. It is necessary to defend this hypothesis that contrary to the opinion of most previous commentators and contemporary scholars, the verses of the Sūra are not in the position of explaining the moral manner of confronting the spouses in the family environment, but as a warning against the activity of traitorous elements around the family of Muhammad the Prophet. Apart from the different explanation of the purpose of the Sūra obtained in this study, the method of analyzing the structure and purpose of the Sūra in this study is also innovative. This method can be called the “comprehensive method of identifying the meaning of the Sūra” and is presented in this study for the first time.

The study and critique of the views of contemporary modernists in the interpretation of Qurʾānic verses has significant achievements. In the present study, with a descriptive-analytical method, the issue of what are the views of Shahrūr about the requirements of the prophetic and apostolic tradition in the interpretation of Qurʾānic verses and what are the discrepancies with the views of ʿAbullāh Javādī Āmolī, as a shiite contemporary theologian and Qurʾān commentator? Muḥammad Shahrour, as one of the activists of the contemporary Qurʾānic discourse, in his book Al-Sunna al-Rasūlīyya wa al-Sunna al-Nabawīyya: Ruʾya Jadīda, divides the Qurʾānic verses into two sets, verses of prophethood and verses of Apotlehood. He believes that obedience to the Prophet is mandatory just in affairs that are included in the verses attributed to the mission (Apotslehood Verses). these verses generally contain al-Mawāʿiẓ, al-Waṣāyā, and al-Ḥudūd. Accordingly, the verses that contain an address to the Prophet Muḥammad with the statement “Yā Ayyuha al-Nabīy”, or “Prophetic Verses” as He call them, indicate that this command was specific to his contemporaries; not to all Muslims at all times. At the same time, Javādī Āmolī emphasizes the position of a prophet in direct informing from God and considers it necessary to organize the spiritual and social life of people based on such informing. Also, by emphasizing the fact that the Prophet Muḥammad has complete certainty of knowledge and immunity from sin and error in the field of personal and social actions, absolute obedience to him is essential.

Al-Mīzan fī Tafsīr al-Qurʾān by Mohammad Hosseyn Ṭabāṭabāʾī is one of the most important contemporary Shiʿa Qurʾān commentaries, which is written in the method of interpreting the Qurʾān with the Qurʾān. As a Shiʿa scholar, Ṭabāṭabāʾī, as well as presenting new views in his interpretation discussions, has also made innovations in the ʿUlūm al-Qurʾān. Among these innovations is hir attention to the importance of discussing al-Taqdīm wa al-Taʾkhīr - as one of the topics of Quranic sciences - for understanding the Qurʾān. This discussion has been noticed by Ṭabāṭabāʾī because of its close connection with knowing the context. The aim of the current study is to recognize the views of Ṭabāṭabāʾī in this field, and to explain the position of these opinions in comparison with the views of other commentators in the discussion of al-Taqdīm wa al-Taʾkhīr of Qurʾanic verses. It is intended that, while examining the causes of al-Taqdīm wa al-Taʾkhīr from Ṭabāṭabāʾī's point of view, a report of his innovations in the development of the causes of al-Taqdīm wa al-Taʾkhīr - such as al-Istirḥām, Ishfāq, and expression of inclusion - should be presented, and along with that, Ṭabāṭabāʾī's innovative explanation of the concept of al-Taqdīm wa al-Taʾkhīr should also be explained.

In spite of its significant use in the Holy Qurʾān, the Sīn of emphasis is still strange and unknown, its uses are mainly attributed to the sin of taswif or Istiqbāl, and its precise and sensitive position is neglected. In this study, we assume that many cases of the use of the letter Sīn on the participle verb in the Qurʾān are for emphasis on the verb after itself; not to convey the meaning of waiting and delay. Based on this assumption, we will try to describe and analyze the opinions about the meaning of this letter in the verses of the Qurʾān by extracting the cases of the use of the letter Sīn in the Qurʾān and referring to various interpretations and books on the grammar and ʿUlūm al-Qurʾān and the famous Persian translations of the Qurʾān. We want to defend this hypothesis that many cases of the use of Sīn on the present participle in the Holy Qurʾān are not for delay and waiting - as most of the commentators and translators have imagined - but to indicate emphasis, and it should be done when Its translation is equivalent to words such as certainly, of course, in fact, undoubtedly, inevitably, inevitably, constantly, continuously etc.