JOURNAL OF COMPARATIVE TAFSIR STUDIES
Year:2020 | Volume:5 | Issue:2 (10)|Papers Count:13

The 257th verse of Surah al-Baqarah is one of controversial verses in the Quran which mentions “ bringing Mu’ minin (believers) out from darkness into the light” and “ taking Kafirin (disbelievers) out of the light into darkness” . The main objective of this study is to explain what it means by darkness of Mu’ min and the light of Kafir. Most of commentators have explained the extensions of darkness and light so in this research, their ideas are collected and critically analyzed in six chapters. “ Bringing the believers out from darkness into the light” by God confirms an important divine tradition, that is to say guidance and blessing for the believers through their way to salvation. “ Darkness of a believer” connotes veils which are created between human and God as a result of ignorance and sin. Considering multiple stages for darkness and light, there are also some special veils for the prophets and saints relevant to their own states. “ Taking the disbelievers out of the light into darkness” by the demon connotes the deviation by the Devil, and in this regard, the light of Kafir refers to the innate disposition to Towhid (monotheism) which exists in the nature of all human beings.

Within the recent era, interreligious comparative research studies have been conducted mostly by the Shi’ ites with the purpose of critical analysis of Sunni and Shi’ ite perspectives. In this regard, this study aims to analyze the 26th verse of Surah an-Nur, about which there are different views by Sunni and Shi’ ite commentators, as well as exegetical narratives by Ahl al-Bayt, companions and followers of Prophet Muhammad (PBUH). On the one hand, the ideas of Sahabah and followers of the Prophet, and on the other hand, the narratives of Ahl al-Bayt are reported in this article. Afterwards, Shi’ ite and Sunni commentators’ views are compared. The results of this comparative analysis showed that the Sunni and Shi’ ite interpreters have represented two different perceptions in this regard: Most of Sunni commentators hold that the term “ Khabithat” refers to “ evil words” whereas most of Shi’ ite commentators believe that means “ impious women” . There were some drawbacks in the interoperation of both denominations, and after discussion, the Shi’ ite perceptions revealed to be more authentic. Furthermore, it was attempted to represent another interpretation which is more compatible with the Qur’ anic approach.

In various verses of the Qur’ an, the term rain has been used when describing Godly qualities, biography of different ethnic groups, the divine blessings and so on. The phrase “ min as-Sama” in the Qur’ an can likely refer to the source of rainwater, and a review of some exegeses displays the same thing. Disagreement among the commentators and the citation of different evidences in this regard necessitates analysis of the likely causes. Considering the ideas of the commentators, it can be concluded that there are two viewpoints on the source of rainwater: One view relates rain to a heavenly source, and another considers that as a result of surface water and its vaporization. The distinction between the two above viewpoints can be attributed to the role of definite experimental science as a significant evidence in the perception of some interpreters. With regard to the exegeses reviewed in this study, it is revealed that reliance on just the literal meaning of Qur’ anic verses is not a valid evidence to prove the heavenly source of rainwater. Furthermore, some narratives display an image of clouds which denote rainfall comes from upper clouds although this point might be considered as a metaphor and allegory.

The legislative authority of Prophet Muhammad is acknowledged in Shi’ ism but there is not consensus on this issue among Sunni scholars. This study seeks to explain the authority of Prophet Muhammad (PBUH) in legislating the heavenly commands based on “ the theory of divine permission and guardianship of Prophet Muhammad in legislating rules relying on the Qur’ anic verses and Sunni and Shi’ ite viewpoints” . In the outset, theoretical literature and basic principles were reviewed and then the main theory was explained. Moreover, using the verses of the Noble Qur’ an and Sunni and Shi’ ite perspectives, the references for the theory were presented, and by the review analysis of relative verses and perceptions, the hypothesis of the study was defended. The theory in this research states that God has given permission to Prophet Muhammad (PBUH) and has bestowed him authority to Shari’ ah (religion) so that he can infer the required rules for society within the framework of Islam and in accordance with time requirements. The above theory has major differences from the theories of “ Ijthad an-Nabi” and “ Tafwiz Amr ad-Din ila an-Nabi” . Using qualitative, analytical, descriptive, and referential methods, this article concluded that the authority of Prophet Muhammad (PBUH) in legislation of the divine commands is as extensive as his prophetic mission, thereby it includes various domains. Legislation of Ahkam is basically within the authority of God and no one else has the same right as it is stated for WiIayat (guardianship) and Shifa’ at (intercession). However, God Almighty has given permission within a specified framework to the Prophet to have authority in legislation so that he can modify some Ahkam according to likely expediencies. This authority is exclusively given to the Prophet by the permission of God.

The subject of this study is to survey two citation theories on the difference between Qur’ anic recitations with reference to Ijtihad (independent reasoning) by the reader (Qari) or Sunnat-e Nabawi (the prophetic tradition). In this regard, first a brief review of variants in the recitation of the Qur’ an as well as citation to Ijtihad or Sunnat as the source of discrepancy were mentioned. Then, the reasons of the two above viewpoints were critically analyzed, and it was proved that the scholars of Qira’ at do not acknowledge the readings not approved by Sunnat. The results also showed that those experts who claim citation to Ijtihad in Qira’ at have confused independent reasoning with logical free will in the recitation. Moreover, some companions of the Prophet (Sahabeh) have resisted against Ijtihad of some others in reading the Qur’ an. The difference between the reading of the Qur’ an was also critically analyzed from the perspective of citation to the tradition of Prophet in terms of “ sunnat-e Mutawatir” (successive recognized and reliable sources) and “ Ahad” (Not clearly traceable to Prophet Muhammad); and the results showed that the recitations are not Mutawatir and validated. Even the assumption of successively reliable recitations after the Prophet does not have an effect on the accuracy of the content of Qira’ at. Since it is assumed that all recitations are not accurate, in case of having discrepancies we should refer to a more transparent (Azhar) one, and if not possible, those readings would be aborted and we should make a reference to another argument.

Surah al-Kawthar has always been a challenging issue among the commentators due to its brevity as well as having the term “ al-Kawthar” and its extensions. In this regard, there have been exegetical views in the narrative Tafsir which mostly focus on the meaning of “ al-Kawthar” and its extensions. However, what has been ignored in the exegetical books is the worldly extension of this term when this Surah was revealed. By comparative analysis of the narratives (Riwayat) and exegetical quotations in Tafsir, this study attempts to review the literature in this field, and then analyze the relationship between existing perceptions and the time of revelation of this Surah. The contextual background of revelation (asbab al-Nuzul), the narratives about this Surah, the style of the verses, and the valid historical events have all been surveyed through the analysis of Tafasir. The innovative results of this study showed that the only worldly extension of “ al-Kawthar” at the time of revelation refers to Hazrat Fatimah al-Azahra who had the quality of both unity and plurality extending the generation of Prophet Muhammad (PBUH) and eradicating the plots of enemies for ceasing Islam.

The Noble Qur’ an as an everlasting miracle has stated the motion of the sun in several verses. Empirical science has also researched about motions of the sun. This study investigates the celestial motions that are mentioned in the Qur’ an; the relationship between the absolute findings of empirical science and the commentators’ views; the apparent disagreement between some Qur’ anic verses such as Surah al-Baqarah: 258, … and the outcomes of the empirical science. The hypothesis of this study holds compatibility between scientific findings and the scientific miracles in the Qur’ an in terms of motions of the sun. The applied method in this article was data collection, library study, and data analysis. The results of the study showed that the verses on motions of the sun are classified into two groups: First, descriptive verses that explain the scientific miracles such as the transient motion of the sun (each running its course for a specified term), rotational and orbital motion (the sun and the moon; all [heavenly bodies] in an orbit are swimming), orbital-longitudinal motion along with the galaxy (and the sun runs [on course] toward its stopping point. That is the determination of the Exalted in Might, the Knowing), and the rotational-orbital motion (and the sun and the moon; all [heavenly bodies] in an orbit are swimming). Second, explanatory verses that are apparently incompatible with exact findings of the empirical science but in terms of figurative speech (Qarine Maqamiah), the best argument (Jidal Ahsan) device and its relative conditions, they actually have no contradiction.

The entitled verses of the Qur’ an are those that have been given special names. Among them, the verse of “ Kanz” or “ Ahbar” is an outstanding economic verse for which the commentators have presented different and sometimes contradictory perceptions of the term “ Kanz” . With regard to the variance of interpretations for the above verse, this study aims to collect various viewpoints in this regard using descriptive analysis, evaluate them by exegetical principles in order to reveal their pros and cons, and finally choose a selective perception among them. The results of the study showed that the first perception advocating the permissibility of wealth accumulation in case of paying Zakat is rejected due to several reasons. Although the second viewpoint supporting the impermissibility of wealth accumulation is acknowledged, it is yet concluded to be inaccurate and not capable of resolving current economic problems in society. However, a third viewpoint is introduced as the most comprehensive and accurate interpretation which encourages wealth to enter currency circulation in society. This method covers many current economic trades and answers financial arguments and challenges in the present society.

The rational-social approach to the exegesis of the Qur’ an has emerged within the recent two centuries in the context of challenges originating from the encounter of Muslim societies with the modern western civilization in the age of recession. Social Tafsir is an exegesis with functional approach aimed at processing a potent image of Islam for the development of society wherever and whenever possible. The encounter with new western civilization as a notable background for the emergence of social Tafsir has a decent place in the attitude of a social Mufassir (commentator) in order to represent an efficient and active image of Islamic knowledge. This approach has had various reflections in al-Manar as a social exegesis and al-Mizan as one of the most significant examples of this trend. The present research study conducted by descriptive analysis aims to explore the approach of the above-mentioned great books to modern western civilization and its effects on the exegetical approach. It is also attempted to explain the reflection of this encounter in the above books based on the ideological views of their great authors and exegetical evidences. Al-Manar attempts to represent an intellectual image of Islam and integrates the Qur’ anic teaching with western civilization so that it is inclined to the empirical and self-sufficient reason and materialistic perception of metaphysical facts. In making a compatibility between Islamic Ahkam and western norms, al-Manar has even left similar Tafsirs behind; however, al-Mizan which relies on genuine reason regards religious cognition as more important than sufficient reason. In its social approach, this exegetical book has a profound insight and considers the foundation of the current western civilization in contrast with Islamic foundation. Furthermore, compared to the defensive and responsive approach of al-Manar, Tafsir al-Mizan criticizes the intellectual outcomes of western civilization to resolve the challenges of Islamic Ahkam. It is concluded that al-Mizan has been more successful in its attempts to process a powerful, efficient, and active image of Islam against modern western civilization.

One of the most controversial arguments on the Cause-Effect correlation is stated in the third verse of Surah an-Nisa’ : “ And if you fear that you will not deal justly with the orphan girls, then marry those that please you of [other] women, two or three or four. But if you fear that you will not be just, then [marry only] one or those your right hand possesses. That is more suitable that you may not incline [to injustice]. ” The commentators have proposed six viewpoints on the relationship between “ And if you fear that you will not deal justly with the orphan girls” and “ then marry those that please you of [other] women” that are briefly listed as follows: 1. Marriage with other women brings justice for the orphan girls; 2. Marriage with the orphan girls brings justice for them; 3. Implementing Justice among the orphans is dependent on limited marriage; 4. Observing justice among wives is as important as justice among the orphans; 5. Piety is as necessary as justice for the orphans; 6. Bringing justice among the orphans is dependent on marriage with their mother. Although some interpreters admit that there should be compatibility between cause and effect in an argument, they do not recognize any causal-effect correlation between the two above statements in the verse and thereby various aspects of their ideas are critically addressed in this article. The results showed that the sixth viewpoint mentioned above might be the best in terms of correlation between cause and effect.

One of the most fundamental issues related to the exegesis of the Qur’ an is investigating the role of traditional sources in Tafsir. The commentators have adopted different methods in the interpretation of the Qur’ an with regard to the extent by which they have used narratives. In the exegetical view on the self-sufficiency of the Qur’ an, contrary to the idea of exclusive reliance on the Qur’ an, although it is not essential it is permissible to use the narratives. However, the idea of correlation between the Qur’ an and Hadith in Tafsir states that it is necessary to use narratives in the interpretation, and contrary to the approach of exclusive reliance on the Hadith, it holds that it is essential to utilize all valid references such as the Qur’ an, Hadith, and reason to achieve an authentic exegesis. Using comparative-analytic approach, this study proved that the idea holding the interrelatedness of the Qur’ an and Hadith in interpretation is preferred to the doctrine of the self-sufficiency of the Qur’ anic exegesis and not relying on traditions. The results of the study showed that the former view is more compatible with the Qur’ anic verses and prophetic traditions because according to some verses and Hadith, the infallibles are in charge of the explanation and exegesis of the Qur’ an so it is essential to use valid narratives in order to achieve an authentic and comprehensive Tafsir of the Qur’ an.

The Noble Qur’ an has introduced itself as “ the clarification for all things” in Surah an-Nahl: 89. The heavenly word of God is recognized among Muslims by various names, one of which is “ Furqan” [the criterion] that means the decisive factor between good and evil representing all jurisprudential, religious, legal, individual, and social rules. Sometimes thoroughly and sometimes briefly, the Holy Qur’ an has declared relative Ahkam (arbitrations) for inheritance, Hudud (certain penalties), Defense, Jihad (war), Zakat and Khums (donation of wealth), marriage, and so on. Islamic researchers with regard to their own interest, expertise, and capabilities in each specialty have delved deep into the endless ocean of physical and metaphysical sciences in the Qur’ an. Using speech-act-theory, many Qur’ anic researchers have conducted valuable interdisciplinary studies in this regard. This article aims to introduce the speech-act-theory and one of its divisions called “ declarative speech act” in the relative chapters and verses about the battles of Prophet Muhammad (PBUH). Using descriptive analysis and library method, the authors of this paper have attempted to collect data from various outstanding resource books such as The History of Islam, The Biography of the Prophet Muhammad (PBUH), Maghazi (Accounts of the Prophet’ s Battles), translations and exegeses of the Qur’ an. The results of the study showed that the function of declarative speech acts with their various frequency in the Holy Qur’ an is to proclaim the divine will of God (Ahkam).

Today the idea of falsification of Jewish and Christian scriptures seems so evident that it might be hard to believe once it was not a commonly held perception among Muslims. Using the research method of “ history of ideas” , this study aims to analyze the history of the genesis and development of the Sunni and Shi’ ite exegetical traditions. This study reveals that Sunni and Shi’ ite traditions had two distinct approaches to the idea of Biblical falsification, however, they have finally reached a commonly held view. The overall process of this paradigm can be displayed by the pattern of “ silence-murmur-new paradigm” ; though the details of this procedure including the genesis history of each procedure, the cause of shift from one procedure to another, and even the number of procedures are not common in Sunni and Shi’ ite exegetical movements. Depicting a detailed and thorough picture of the above procedures, this article attempts to compare the two above perceptions