Comparative Study of the Viewpoints of Allameh Ma’refat and Allameh Tabatabaii on Making Reference to the Quran and Narratives for Exegesis Abdolkarim Behjatpoor  [1] Mohsen Ghamarzadeh [2]   (Received: 18/06/2017; Accepted: 06/09/2017) Abstract One of the important issues raised in exegetic methods is the “sources of exegesis”. These sources either originate from Wahy (revelation) and its redefinition or are extracted from the rational and experimental efforts of humans during centuries. The differences in exegetic methods are related to the commentators’ choice of source. By scrutinizing the viewpoints of Allameh Ma’refat about the exegetic sources of a work, this research paper attempts to find out the distinctions between his and Allameh Tabatabaii’s views in this regard. As the primary source of exegesis, Allemeh Ma’refat is more concerned about narratives and other exegetic books while Allameh Tabatabaii focuses on the Quran. In order to answer the research question, a comparative analysis has been made between the views of Allameh Ma’refat and Allameh Tabatabaii on the Quran and divine and historical narratives including the narrative from Prophet Mohammad and Ahl al-Bayt. By analysis of arguments regarding the validity of each of the above sources, their commonalities, and also advantages, it becomes evident that the disagreement between these two commentators is related to the intermingled state of instrumental and referencing sciences in exegesis, difference in the definitions of exegesis, and also lack of differentiation between the terms exegesis and elucidation of the Quran.  

According to the Quranic teachings, the purpose of creation is worship to God and journey in the righteous path. However, it may seem that the creation of Satan who is never set on the right path and prevents human being from achieving his destination is absolute evil and against wisdom. Allameh Tabatabaii holds that fulfilling the purpose of creation, that is worship of God, relies on perfect universe based on which every creature with whatever potential it has plays its role in a status which is determined for him. Thus, the function of Satan is to prepare a situation for the examination of mankind through his temptation so that true humans can ultimately achieve pillars of perfection and salvation. Therefore, there is no absolute evil in the perfect universe at all. On the other hand, Fakhr al-Razi does not regard the purpose of human creation relying on another cause. In his view, the purpose of human creation is not actually his perfection through worship to God because in this case God would need a medium to give blessing to a creature while He can bless whoever He pleases, needless to any medium and He is not asked in His acts. Hence, it cannot be said that the existence of the perfect universe is essential. By this theory, Fakhr al-Razi sets aside divine wisdom and the righteousness of divine acts.

The Qur'an as a book of heaven consists of many vocabulary that each implies meaning in the direction of a particular understanding of their audience. The purpose of the present study is to compare and adapt the two interpretations of al-Mizan and Kabir's interpretation in the approach to the vocabulary, "typing" and "detailed" Some of the results are: disagreements on the verbal implications of some verses or disagreement over the semantic meanings of some of their vocabulary; and In some cases, the sharing of ideas in the explanation of the meaning of the verses, and in other cases, also witnesses the silence and conjunction of each In explaining the meaning of the words of a verse. The use of the two words in relation to Muslims and believers may also indicate that believers have a high degree of cognitive and cognitive knowledge of Muslim subjects. The mission of this research is to explain the above-mentioned issues by relying on first-hand resources and paying attention to new sources by analytical method.

Verse of Mobahele (Āl ʻImrān: 33), one of the most important evidence of the Quran on virtue and infallibility of the Ahlul Bayt (AS) is considered. Commentators and religious scholars of Ahlul Bayt (AS) and Sunnis throughout history in many ways have a discussion about this verse. One of the aspects that have not been addressed, proportion relationship between the verse of Mobahele with the Emamat, Velayat and the virtues of Ahl al-Bayt (AS) verses. This article by using descriptive-analytic method of dealing with the rules of proportion relations between the above verses, has analyzed the most important proportion relationships between the verse of Mobahele with the Emamat, Velayat and the virtues of Ahl al-Bayt (AS) Verses. After the analysis and evaluation of proportion relations between Mobahele verse with the abovementioned verses, it was concluded that the concept of the Ayah that indicates the infallibility of the Ahl al-Bayt (AS) is in other verses in the form of non-appearance or hidden, which are somehow an integral part of these verses.

Has long been disagreement among commentators that verse 108 of Sura Tawbah, was revealed about which mosque?. Most commentators of Sunnis, according to the traditions and views of some of the "Sahabah" and "Tabeaan" have said that the Mosque, is Quba osque and the meaning of "men" is residents of Quba and meaning of quot;purification" is also washing the private parts. This, in interpreting texts and history, is known. This view,according to the document, is weak and according to the content, can not be argued. The proper view is that this verse was revealed about the Mosque of the Prophet. Authentic hadiths was narrated by some "Sahabah" and the verse of "purification" and other evidences, are the reason of this. The meaning of "men" is the Messenger of Allah and Ahl al-Bayt and the meaning of "purification" is spiritual purity and infallibility. Reports that say the mosque, is Masjid Quba, have been fabricated by the Jews, to prove the superiority of Jews over the Muslim community and then, deprive the society from interpretation of the verse to the Prophet and Ahlul-Bayt. The result is that obviously this verse was revealed concerning the Prophet's Mosque.

Shirk-e Robubi of Mushrikan in the Revelation Age in the Mirror of Comparative Exegesis Relying on Surah Yunus (Verse 31) Ali Khorasani [1] (Received: 12/08/2017; Accepted: 26/12/2017) Abstract The Wahhabis and their predecessors make a reference to a number of verses in the Noble Quran such as Surah Yunus (Verse 31) to emphasize that Mushrikan in early Islam believed in Tawhid (monotheism) in Robubiah (lordship) and the only reason for their idolatry is Shirk in worship and asking idols to intercede with God. By spreading the concept of worship and claiming Tawhid-e Robubi for Mushrikan in the revelation age, Wahhabis concluded that Muslims who ask God’s Companions for intersession, are trapped in polytheism and Shirk-e ‘Ebadi as Mushrikan in early Islam were. With reference to many verses in the Quran such as “And yet they have taken gods, other than Allah, so that they might helped” (Surah Yunus: Verse 74) and also numerous historical reports which represent Mushrikan seeking assistance from idols, Sunni and Shi’ite commentators have emphasized on Shirk-e Robubi of Mushrikan living in revelation age. Shi’ite and Sunni commentators have responded with reference to Surah Yunus (Verse 31). Some have regarded the confession of Mushrikan in the lordship of God as fake and unrealistic. Some have cited that the confession in this verse is conditioned to an omitted condition that is fairness and contemplation. Some commentators argue that this confession is out of desperation and some others stated: Although Mushrikan confessed in God’s lordship, they did not believe in Tawhid in Robubiah and lordship of the Lord of Lords.    

Comparative study of the Islamic texts particularly verses of the Quran is of special importance. Verse 124 in Surah A-Baqarah has significance because of using the terms such as “Kalamat” (commands), “Imam” (leader), and “‘Ahd” (covenant), and commentators have stated different views on those terms. The present study surveys the views of Sunni and Shi’ite commentators in this regard.  The above terms in this verse have decisive roles in its interpretation. Through this research, it is determined that the term “commands”, with regard to the style of the verse and other similar verses, indicates doing some practical acts which had to be done by prophet Abraham to achieve leadership (Imamah). As for the interpretation of the term “leader”, there are some viewpoints such as political leadership, leader, prophecy, …, and some commentators attempt to reject the leadership of prophet Abraham by considering their own exegesis. However, considering the style of the above-mentioned verse and exegesis of the term “covenant” interpreted by most Sunni and Shi’ite commentators as leader, it is evident that prophet Abraham and his offspring achieved the honor of leadership. Relying on Sunni and Shi’ite exegesis and also similar verses and narratives, this paper seeks to analyze the above verse as much as possible.    

Philosophical hermeneutics which means ontology of understanding delves into the ontological foundations of understanding and its existential conditions from philosophical perspective. Gadamer as a representative of this school of thought developed hermeneutics from the realm of methodology into ontology. The present study entitled “A Comparative Study of the Hermeneutics of Mulla Sadra and Gadamer” revealed that many hermeneutic features of Gadamer such as essence of understanding, ontology of text and interpreter, multiplicity of understandings, and the commentator’s presumptions are evident in the perception of Mulla Sadra from the Holy Quran. However, their hermeneutics are basically different in each of the above points. More importantly, Mulla Sadra believes that the Quran is determined by God so he does not believe in relativism which is the outcome of Gadamer’s hermeneutics. In fact, Mulla Sadra believes in the cautious integration of meaning horizon between the commentator and the text in accordance with the author’s will, so he regards accurate understanding of the texts achievable relying on the key role of the commentator on the one hand, and the author’s knowledge on the other hand.  

Synonymy is one of the controversial methods full of multiple expressions used by commentators in order to comprehend and interpret the Quranic terms. This study aims to investigate the application of synonymy method used in Tafsir al-Mizan through the comparative analysis on Allameh Tabatabaii's critique on some commentators' works with the purpose of precise and scrupulous understanding of the terms. The results of the research indicate that the methods applied in synonymy have one aspect in common showing synonyms don't correspond with each other completely. Critiques of Alaameh include verbal and nonverbal contexts because what is neglected by some commentators such as Ragheb, Al-Zamakhshari, Fakhr Al-Razi, and the author of Tafsir al-Manar is in fact negligence to in-text factors such as opposites, collocations, and addressing type of the verses, in addition to out-text factors such as narratives, verbal beliefs, place and time of the revelation of the verses. All of these factors lead the commentator to a definite perception of the terms and understanding the process of synonymy as well as other semantic relations named as semi-synonym (Kalmotaradef). In the section of comparative analysis, some innovative examples of Allameh showing his comprehensive look to the evidences in the application of synonymy compared to other commentators criticized in Tafsir al-Mizan are mentioned.

Intercession is one of exegetic-theological issues raised among Islamic thinkers through the verses of the Quran. Intercessory issues can be divided into two general categories as those who intercede and those who are interceded. ‘Ashari and Mo’tazila theologies regard Prophet Muhammad as an intercessor, yet have not commented anything special about other intercessors. In contrast, Mulla Sadra regards pioneer creatures in the curve of descent (Rational Abstracts) and those in the curve of ascent (Complete Humans) as intercessors and leaders for the rest of humans in their path to God because of being mediators to receive grace. The Prophet of Islam initiates intercession due to his comprehensive features. Mo’tazila holds that intercession would increase the blessing of Muminin in paradise and ‘Asharism holds that it would also decrease the punishment of fasiqin (violators) and cruel people. Criticizing Mo’tazila theology, Mulla Sadra regards intercession as also effective in reducing the punishment of those doomed to hell; of course just in case their vicious acts are not dominant.

The negation of virtues and vices is one of immensely important issues which has been focused in many verses and Hadith. In this regard, different Islamic denominations have raised the issue to discuss its aspects and exchange ideas. In some Quranic verses, there is even a mention of “changing vices to virtues”; for example, Surah Al-Forqan Verse 70 introduces “repentance” as a means to save humans from sin, and regards “belief” and “righteous act” as a precondition to accept repentance. The present study which aims to investigate different views of Sunni and Shi’ite commentators regarding the above verse is conducted through descriptive analysis. The results of this research show that the term transformation in this context basically means “change”; however, there are some disagreements among commentators on how vices would change to virtues. Some interpreters hold that vice act would be changed to virtuous act, some others believe that the idea behind vice and virtue is their reward and punishment, and others interpret it as the transformation of vice consequences to virtue consequences.

Consciously or unconsciously, Shi’ite, Mo’tazila, and ‘Ashari commentators have consistently been affected by their own Kalami presumption during the exegetic history of the Noble Quran.  One of the issues in this regard is the possibility or impossibility of Haram aliment. In order to investigate this exegetic subject, first historical origins on how it entered the Quranic exegesis should be illuminated through historical study. Then, we should achieve a new and valid understanding of this term using linguistic devices such as etymology and semantics. The study of the history of Islam indicates that unlawful withholding of Muslims’ property especially public aliment by Othman ibn Affan is one of the most important causes which led to his killing. In the 2nd century A.H., this issue turned to a serious Kalami argument between Shi’ite and ‘Ash’ari denominations. In that historical period, it has been attempted to justify the unlawful withholding of Muslim’s property by the third Caliph using justification such as justice of Sahabe (companions), determinism, and references to the Quran. The etymological and semantic study of the term “aliment” shows that none of the exegetic and terminological books have surveyed the origin of this term because they were affected by the above mentioned serious argument. The etymology of “aliment” reveals that benevolence and mercy are key concepts in this term. The semantic investigation of “aliment” shows that this term in the Noble Quran means giving gift and it cannot be applied for Haram property. Using this method, represents new and valid evidence from the Noble Quran rejecting the possibility of Haram aliment.