Comparative Interpretation Studies
Year:2023 | Volume:7 | Issue:2|Papers Count:12

The issue of seeing God Almighty has long been disputed among Muslim thinkers. Whether it is possible to see God with external eyes in this world and the hereafter is a matter of dispute. One of the verses that the proponents and opponents of vision have argued to prove their claim is verse 103 of Surah An'am. Those who agree argue that this verse is a praise of the Lord, and the praise applies If he is really visible, and the word Absar is plural, meaning that all eyes do not see God, but it does not negate that some eyes do see God. Also, in the hereafter, God will create a sixth sense for man to see God. Opponents of vision have also argued,According to the previous verses and the last paragraph of the verse, not seeing God Almighty with the eyes of the head is actually a praise of God. Also, perception, because it is related to the word Absar, means vision, and the verse has denied this type of vision. In our opinion, this verse clearly negates seeing God with the eyes.

The explanation of the supernatural phenomena in the Qur'an by the prophets and divine saints that happened as a miracle or honor is one of the controversial issues of the commentators,In this research, the miracles of Prophet Jesus (PBUH) were analyzed and analyzed from the point of view of two contemporary commentators, Javadi Amoli in Tasnim and Abdo and Rashid Reza in Al-Manar, focusing on verse 49 of Al-Imran. The results of the research showed that all the commentators are of the opinion that the miracles mentioned in the verse were issued by Jesus (pbuh), but Abdo denied these miracles with a rational approach. This is despite the fact that his reasoning in denying the miracles of Prophet Jesus (pbuh) is not complete, in addition to this, there is a contradiction in Rashid Reza's point of view in rejecting the miracles of Prophet Jesus (pbuh) and there are reasons in the statement of Ayatollah Javadi Amoli that contradicts the appearance of the verse or The verbal emergence of the verse and the fact that the past tense in the verse of Surah al-Ma'ida indicates the occurrence and the present tense verbs indicate continuity, have not been accepted.

The role and function of reason in understanding and interpreting the Holy Quran is disputed by commentators. Some deny the functions of reason in interpreting and understanding the verses of the Qur'an, and some accept it. Ayatollah Javadi Amoli and Rashid Reza are among the commentators who have used reason to understand the verses. Among the challenging verses that these two commentators have used reason to interpret are the verses of intercession,But according to the foundations and presuppositions different from the truth and the nature of intercession, the result they obtained is completely opposite. One has proven intercession by using negation and the other has proved it,Therefore, in the present research, with the descriptive-analytical method and library study, a comparative comparison of the views of Ayatollah Javadi Amoli in Tafsir Tasnim and Rashid Reza in Tafsir Al-Manar, regarding the role and functions of reason in the interpretation of the verses of intercession in the Holy Quran.

In the guidance of Ahl al-Bayt (AS) and the teachings of the Qur'an, the prophets (AS) are innocent of committing sin. But some verses seem to contradict this belief. The 19th verses of Muhammad (PBUH) and the 104 suras of Nisaa are among those verses in which the Prophet (peace be upon him) was commanded to be rejected. The commentators have different opinions about the reason for the Prophet's asking for forgiveness in these two verses and have tried to provide an interpretation of these verses that does not contradict the Prophet's infallibility,But none of their opinions are without problems. The present article, with the aim of removing doubts about the infallibility of the Holy Prophet (PBUH), after examining and criticizing the existing opinions, based on numerous evidences from verses and narrations, has come to the conclusion that: Asking for forgiveness in Surah Muhammad (PBUH) for Praying is to remove unpleasant things that are not worthy of believers, so that the effects of unpleasant things are removed and the basis for benefiting from divine blessings, which are the result of pure faith, is provided. The reason for seeking forgiveness in Surah Nisa is also related to the judgment that the Holy Prophet (PBUH) made. In this judgment, according to the Islamic law, he was assigned to judge based on the evidence of the parties to the dispute, and he judged correctly in this dispute. But because his judgment was influenced by the false testimony of some who gave false testimony, an innocent person was exposed to slander. Therefore, to ward off the bad effects of this judgment based on appearance, the Prophet (PBUH) was ordered to ask for forgiveness. The approach of this research is based on the Qur'an, on this basis, religious matters (intellect, Qur'an, tradition, experience, literature, the way of rational and legal scholars, etc. ) are the judges of religious thoughts and practices based on the Holy Qur'an.

In the field of interpretation and understanding of the Holy Quran, referring to hadiths is important. According to the Hadith of Saqalain, there is a deep and valuable link between Ahl al-Bayt and the Holy Qur'an. Therefore, the use of his statements has always been the focus and emphasis of Qur'an commentators. In the method of interpreting the Qur'an according to the Qur'an, as can be seen from the appearance of Allameh Tabatabai's words and interpretation, he interprets the Qur'an independently of the hadiths. He uses the Qur'anic verses themselves to interpret the verses. Ayatollah Javadi has also paid attention to this method of interpretation. However, the examination of the interpretation process of both commentators makes it clear that they have used the Sunnah to understand and interpret the verses as accurately as possible. From his point of view, hadiths do not directly interfere in interpretation. But in matters such as stating the example and description of the verse, generalizing the meaning of the verse, determining and explaining the details of the verses, etc. traditions can be used. Also, correct hadiths can strengthen or weaken interpretations, and this issue does not affect the self-sufficiency of the Qur'an to explain its meaning. In the field of hadith criticism, two high-ranking commentators do not limit themselves to document criticism, but also examine the content of hadiths and provide criteria for understanding hadiths and identifying true and false hadiths.

Ahl-e-taqwā (اهل التقوی) is known as "muttaqin" in the Qur'anic terms, is a frequently used term in the Holy Quran with a specific semantic background. Reviewing the wide range of meanings associated with the concept of "muttaqin" in the Holy Qur'an and analyzing the structure and the context of verses focused on the concept of " taqwā " would lead to a true and comprehensive understanding of the Qur'anic verses. Extracting the structural understanding of "muttaqin" based on the situated conceptualization as well as referring to the hadiths, this inquiry aims to address the raised question which Qur'anic terms and concepts have semantic relations with "Muttaqin"? Studying the literal meaning of "taqwā" in the Holy Qur'an and based on descriptive-analytical method reveals that it includes meanings such as preservation, protection, fear, caution, and avoidance. Through the analysis of the syntagmatic concepts and their usage, we figure out that the term encompasses various meanings from fearing the divine punishment to the inspiration of good social concepts such as justice, speaking the right words, and avoiding rebellion or prejudice. In the context of the Qur'anic surahs, "taqwā" is an all-encompassing term that embodies all that is good and avoids all that is bad. Notably, the term "Ahl-e-taqwā" is not only used in the Holy Qur'an to summon the pious, but also the pagans.

The word ‘Bayyenāt’(بیّنات) is one of the key words of the Holy Qur’an which has been repeated 71 times in the Holy Qur’an considering its other derivatives. The key use and repetition of this word in the Holy Qur'an requires a close examination of its meaning and examples in the referenced verses. Since Bayyenāt has been used in different contexts, the purpose of this study is to discover the distinctions between the causes of which the word Bayyenāt have been use in each verse, according to its Quranic conceptual meaning. For this purpose, first the lexical meaning of Bayyenāt was investigated by examining several dictionaries, then the verses that contain this word were extracted, and finally the examples of Bayyenāt were examined through a comparative analysis of different interpretations. The results of the research show that Bayyenāt, which literal meaning is ‘clear and enlightening reasons’, has been used in the Holy Qur'an in both material and spiritual instances. For the materialistic examples of using Bayyenāt, we can mention the miracles of the prophets and the remnants of the past. The spiritual examples of Bayyenāt also include the Holy books, especially the Qur'an, divine knowledge and insight, and rational arguments. A comparative analysis of the Shiite and Sunni commentators shows that the commentators agree on the examples related to the prophets, their miracles, and arguments, as well as the example of the Holy Qur'an. Differences of opinion can be seen only in the verses that refer to the concealment of evidence, and only the Shia commentators, have stated Imam Ali’s leadership as an example of concealed evidence based on Hadith.

The term "Tawil" has been used in the Qur'an with different meanings, and most of the commentators have studied its semantics under the seventh verse of Al-Imran. This article is organized with the aim of comparative analysis of Allameh Javadi and Ayatollah Marafet about the meaning of "Tawil" in a descriptive-analytical method and has concluded that: both commentators have defined Tawil as "referring and returning", but the place Reference each. Each one is different and each of them has presented a different meaning of what t'awil is in the Qur'an. Although in most of their writings, both of them believe that all Quranic verses have interpretation, Ayatollah considers the knowledge of interpretation as opposed to interpretation and the meaning that is contrary to the appearance of the verse, but Allameh Javadi considers interpretation as an external objective truth,According to him, the interpretation of the Qur'anic verses is to reach the representation through examples.

The use of multiple methods of understanding the text has been of interest both among Islamic commentators and among Western hermeneutists since long ago. In this research, two different views of Allameh Tabatabai and Paul Ricoeur have been examined in the interpretation of the text. The present research is descriptive-analytical. The findings of this research have shown that both scientists have significant commonalities in the way of determining the meaning or interpretation of the text, such as the central text and avoiding the interpretation without documentation and avoiding the belief that there is a difference between the concept and the example, and at the same time, there is a serious confrontation in The interpretation of the text, including paying attention or not paying attention to the author's intention, the plurality of the meaning of the text, and the validation of the interpretations, stand out in both views,This contrast shows the difference between the two discourses in the evolution of text interpretation among Islamic commentators and Western hermeneutics.

The emergence of different points of view from the commentators of Fariqin regarding the interpretation of verse 32 of Surah Fater indicates that it is a challenge to understand its various passages. The present article, which was compiled in a documentary and analytical-descriptive manner,while expressing Ayatollah Javadi Amoli's point of view in order to explain the meaning of the words "Summa = ثم ", "Orathna = أورثنا ", "Kitab = کتاب ", and "Estafaina = إصطفینا " that mentioned in this verse and the interpretation of its various passages, it is aimed to compare the attitudes of the commentators. to analyze the parties in the mentioned directions as well. The results of this research indicate that they believe that what is meant by "the book" is the Qur'an and what is meant by "the inheritors of the book" is "those who have resigned= الَّذینَ اصْطَفَیْنا " which has three clans: "the oppressors of the soul= ظالِمٌ لِنَفْسِهِ", "the moderate= مُقْتَصِدٌ". And they are "former benefactors= سابِقٌ بِالْخَیْراتِ". "Operators of the soul" those who have no knowledge of Imam and they are air-oriented, and "conservative" are those who have knowledge about Imam and are heart oriented, and "former benefactors" are pioneers who always move on the axis of the will of God Almighty, They have passed the stages of human perfection safely and have reached the stage of pious Imamate by the grace of God. They consider the imams of Athar to be examples of "former benefactors" and indeed inheritors of the Qur'an, and the rest of the nation also benefits from the Holy Qur'an in the light of their knowledge.

The interpretation of the verses in which the word of God is spoken is one of the unresolved differences that has always existed among the commentators. One of the verses that refer to the word of God and the commentators have offered different views in interpreting it based on their beliefs and opinions, is verse 30 of Surah Al-Qasas. This verse refers to how God Almighty spoke to Prophet Moses (pbuh). Shiite and Sunni commentators have expressed different views on this verse, which can be divided into five categories: 1-God spoke to Moses with His voice. 2-God spoke to Moses with the Speech of nafsi which is without letters and sounds. 3-God spoke to Prophet Moses (pbuh) by creating sounds in a tree. 4-God spoke to Moses (pbuh) by appearing in a tree. 5-God spoke to Moses through revelation and through the angel of revelation. In the present article, all perspectives were reviewed and evaluated in a descriptive-analytical method with a critical orientation and it was concluded that only the fifth view-due to the compatibility with the various aspects of the syntax mentioned for the verse as well as the compatibility with other verses of the Qur'an-is the correct interpretation

One of the important issues of Quranic sciences is the problem of compatibility of verses and chapters of the Holy Quran. There is a difference of opinion among scholars on the issue of compatibility between verses and chapters. On the one hand, commentators such as Zamakhshari seek the main miracle of the Qur'an in its order and continuity, and on the other hand, some scholars have denied it, or orientalists like Richard Bell and Arthur Arberry believe that the contents of the Quran are inconsistent. The present research has analyzed the compatibility between the verses of the Qur'an and chapters Mosbahat of the Qur'an in order to achieve the relevance and connection of the verses. The present study has taken a sescripetive-analytical approach In this regard, after the conceptualization of the words and the presentation of the identification of Surah "Mosbahat", the opinion of the supporters and opponents of the appropriateness of the opening and closing verses of the "Mosabarat" surahs has been researched. The findings and results of the research indicate that in the examination of the compatibility between the Fatah and the Khatam of Surah Mosbahat, it is considered that: in Surahs Isra, Saf, Juma, Al-Ala, the compatibility is of a spiritual type, and in Surahs Hadid, Hashr, and Taghaban It is a verbal and spiritual type, and according to Ibn Ashur, it is one of the surams. Only in Surah al-Hashr, the appropriateness is for "Rad al-ajz ela al-Sadr".