نشریه مطالعات تفسیر تطبیقی
پیاپی 11 (بهار و تابستان 1400)

The authority of “Khabar wahed” in interpretation has always been discussed among scholars of Quranic sciences. Due to the concurrence of the commentators on the authenticity of the narrations of the individuals with definite evidence, there is a difference of opinion among the scholars about the narrations of the authoritative individuals. This article, with a descriptive-comparative method, seeks to answer the question of what is the view of Ayatollah Javadi Amoli and Ayatollah Maaref regarding the authority of using individual narrations in interpretation? Examining the sources, it was found that according to Ayatollah Javadi Amoli; In interpreting practical rulings, in addition to discontinuation, a special quote is also helpful; Therefore, the word of the infallible is valid even in the form of “ Khabar wahed” and without conclusive evidence in practical and sub-issues, but in the field of doctrinal knowledge, suspicion is not valid and should be cut. In the view of Ayatollah Maarefat; The validity of the news of the unit of trust is not only for jurisprudence and religious rules, but also has general validity and has authority in the interpretation of the Qur’an and other cases.

Introduction to the interpretations of the Holy Quran is one of the most important ways to achieve the method of interpretation as well as the principles and specific views of the commentator. What makes it necessary to study and reflect on the introductions of the Qur'anic commentaries and convey the views of the commentators accurately to the reader, is the commentator's attention to some Qur'anic issues and narration in the introduction and its relationship with his interpretive method. The present study has been written with the aim of examining and analyzing the introduction of Tasnim's commentary by Ayatollah Javadi Amoli and other interpretations of the Qur'an to the Qur'an, with a comparative approach and using an analytical and descriptive method. The result of this research showed that each of the introductions of Qur'anic interpretations to the Qur'an that have been written in the contemporary period, firstly, there are differences in the expression of interpretive topics, Qur'anic subjects and related sciences in them and Secondly, it seems that the topics and issues stated in these introductions are almost formulated and formulated in a way that guides the reader through the interpretive method of the Qur'an to the Qur'an and its methods In the meantime, the introduction of Tasnim's commentary has the characteristics of a comprehensive introduction because it has interpretive and Qur'anic issues and also the contents presented in it clearly express the method of the commentator

Consultation in the religion of Islam and the biography of the Imams (as) is of special importance. The Holy Qur'an advises Muslims to consult in personal, family and social affairs, and considers consulting as one of the prominent characteristics of Muslims, and warns them against the tyranny of opinion. In this article, the dimensions of consultation in the Qur'an and the narrations of the Infallibles (AS) from the point of view of contemporary commentators of the two sects (Rashid Reza in Al-Manar and Sayyid Qutb in Fi Zelal Al-Quran from contemporary Sunni commentators and Allameh Tabatabai in Al-Mizan It is studied by descriptive-analytical and comparative methods and deals with the position of consultation in Islam and examines the narrations forbidding consultation with women. In this regard, it has been concluded that from both points of view in Islam, consultation with women, like men, is approved if they have the opinion, experience and piety in the matters being consulted, and the narrations forbidding consultation are not absolute and special cases And the order to consult does not include items that have a text and ruling in the Qur'an.

The Qur'an is the eternal miracle of the Prophet Muhammad (PBUH) and the plan of life and the book of guidance for the worlds, and it has many aspects of miracles that can only be achieved by contemplation. Today, due to the fact that many doubts are raised by Orientalists and some intellectuals and atheists about the miracle of the Qur'an; It is necessary to protect the unity of the Qur'an and Islam by explaining the miraculous aspects of the Qur'an, with sound reasons, and for everyone to believe in its supernaturalness so that doubts do not weaken their beliefs. In this article, by studying printed and electronic sources, a comparative study of the miraculous aspects of Surah Kowsar from the point of view of Allameh Javadi Amoli, the great Shiite commentator, and Fakhr Razi, one of the popular commentators, has been done. And the Sunnis will achieve the miraculous aspects of this surah, including the unseen news in the surah and the wonderful eloquence and rhetoric that has brought Arab writers to their knees throughout history; Therefore, the inability of human beings to confront the Qur'an was also proven, and the legitimacy of the prophethood of the Prophet of Islam and the divine teachings was further explained.

One of the old doubts about the Qur'an is its human suspicion that it has received an answer in every age. The present age is no exception to this story and demands its proper answer. Mujtahid Shabestari, with a modernist view that comes from philosophical hermeneutics, claims that the Qur'an is the word of the Prophet both in appearance and word and in meaning. Ayatollah Javadi Amoli, on the other hand, has given many answers to such a view; the present research, in a library method, in the method of description and analysis, has expressed Shabestari's claim by mentioning its arguments and has criticized it based on the views of Ayatollah Javadi Amoli and has come to the conclusion that the challenge of challenging the Qur'an and the weakness of the basis is one of the most important evidences of refuting this suspicion.Keywords: Quranic Doubt, Quran, Word of God, Humanity of Quran, Ayatollah Javadi Amoli, Dr. Mojtahed Shabestari.

Commentators and scholars on the meaning of “waw” “واو “in the verse: ی العلم ” ف الراسخون و ” have reached two different conclusions. Some consider Waw to be an “Estinafiyeh” meaning the initiator of a new sentence, and a group consider “Atefah” to be relevant to the previous sentence, each of whom has argued his claim for verbal and literary reasons. Among the commentators who have spoken about this are Ayatollah Javadi Amoli and Ayatollah Maarefat. The two have reached two different conclusions about “Waw” by criticizing Fakhr Razi’s theory and by stating theological and literary arguments. Ayatollah Javadi Amoli says Waw is” Estinafiyeh”, but according to Ayatollah, Maarefat Waw is a “Atefah”. The present article has tried to study the views of Ayatollah Javadi and Ayatollah Maarefat with an analytical-descriptive method and also to critique their perception from Fakhr Razi’s point of view. Secondly, by accepting the emotion “Atefah” of “waw”, to present different reasons from the arguments of Ayatollah Maarefat.