Analysis of the arguments for Bira’at (presumption of innocence) -as one of the most fundamental principles among Shi’ite Usulis (the majority Twelver Shi’ite Muslim group)- is immensely important; and some Usulis have made reference to the verses in the Qur’an to prove this presumption. This article aims to mention the most important Qur'anic verses on the principle of Bira’at such as Surah al-Isra: 15, Surah at-Talaq: 7, Surah al-Anfal: 42; and then to compare the Usulis and Shi’ite and Sunni commentators’ viewpoints in order to determine their commonalities and differences. The Usulis have two perspectives on the given verses. One perspective denotes that those verses imply presumption of innocence and another does not so. Given the first verse (Surah al-Isra: 15), Sunni exegeses mostly point to the difference between religious and rational Bira’at. Moreover, in Twelver exegeses there are perspectives like those of Usulis. Shi’ite and Sunni commentators perceive the second verse (Surah at-Talaq:7) as the negation of unbearable duty from God, and have pointed to some instances of unbearable duties such as Infaq (charity) more than one can afford, insight without having its requirement and so on. These exegeses are compatible with the interpretation of the verse denoting ban on every unbearable duty. Many commentators of both denominations have interpreted the third verse (al-Anfal: 41) with regard to its occasion of revelation (asbab al-Nuzul). Usuli verses have undergone changes and transformations through history. Since Sunni and Shi’ite commentators as well as Usuli scholars in both Islamic jurisprudent denominations have much commonality on the given verses, so comparative analysis of their views can contribute to the convergence and affinity between Fiqh principles and exegesis.

Metonymy is one of the most significant artistic figures of speech in every language which represents the speaker’s skillful and effective discourse. The holy Qur’an as a miracle scripture appropriate for the linguistic requirements of the audience has made use of metonymy figures of speech. Given the importance of Qur’anic metonymy figures and the role of commentators’ rhetorical views on understanding this holy book, it seems necessary to conduct a research in this regard. Comparing two major and valid exegetic books in the Muslim world –At-Tibyan and Kashshaf-, the present study attempts to analyze the effect of rhetorical views of Sheikh Tusi and Zamakhshari on Qur’anic metonymy and allusion and their style in expressing them as well as their effect on the exegesis of Qur’anic verses. The results of this study which is conducted through descriptive analysis revealed that Sheikh Tusi and Zamakhshari have paid attention to the difference between metonymy and allusion, various figures of metonymy, necessity of metonymy, and the role of context in discovering allusive meanings. In some case, Zamakhshari has been under the influence of Sheikh Tusi; however, his discussions are more comprehensive on the exegesis of verses related to divine features in which literal meaning has no place, as well as on arguments related to the purpose of using metonymy and allusion.

The influence of the Qur’anonculture in the age of revelation and changing people’s behavior back then has been one of the important and challenging issues among commentators and Qur’anic scholars. It is even a more serious matter when it comes to some subjects such as Prohibition of usury and usury devouring as some people get enriched by its unfair interest and it is not easy to restore this process. It is essential to study verses of the Noble Qur’an as well as Sunni and Shi’ite viewpoints in order to achieve results in this research. The obtained results reveal that the educational method of the holy Qur’an is based on gradual practice along with conveying behavioral tranquility to the addressees. In this method, the subject is dealt with step by step, and finally it is announced by giving emphatic commands, imperatives and prohibitions to the addressee. Ban on usury and devouring it is also announced this way and various stages are considered for that. Accordingly, the noble Qur’an starts to familiarize people with this subject using the gradual educational method and then it continues the procedure until ultimate prohibition. Undoubtedly, the educational method of the holy Qur’an on imposing a ban on usury, usury devouring, and many other issues has been unique and not commonplace until then.

Language, like any other human phenomena, changes over time. Among various components of language, “vocabularies” are subject to change more than any other linguistic components in terms of semantic implications. In interpretation of the Quranic verses, the commentator’s attention to these changes can provide more accurate meanings and concepts of the Quranic verses for the readers. The present research study which is conducted using descriptive analysis and making a comparison between interpretive views of Sheykh Tusi and Ibn Attiya, aims to analyze the role of various changes in words implication in at-Tebyan and al-Muharrar al-Wajiz exegeses. The results of this research indicate that specification, generalization, and transfer are among important forms of implication change in the Qur’anic terms which have been taken into account by both commentators. Sheikh Tusi has focused more on such issues so that in many cases Ibn Attiaya’s lexical analyses are under his influence. Moreover, Tusi and Ibn Attiya in their analyses of Qur’anic lexicography have paid attention to the role of application style in changing word implications and the historical evolution of such changes up until revelation. Making reference to the Qur’an and Arabic poetry and discourse are among interpretive sources used by both commentators in many lexical analyses.  

 One of the religious commands emphasized in the holy Shari’ah of Islam is Hijab or Islamic dress of men and women so that it can represent modesty and chastity or heartfelt purity in humans. Many Qur’anic verses and traditions point to the importance and obligation of Islamic dress for adults in front of any stranger outside immediate family (Namahram). It should be admitted that obeying or not obeying Islamic dress has a significant effect on the chastity or deviation of people in Islamic society. By advocating this fallacy that Hijab or dress is a quite private and personal issue, some ignore its religious and social influence on social health or the impact of not obeying Hijab and bad Hijab on spreading ethical corruption and social disorder. They believe that government cannot act against not having Hijab by enjoining good and forbidding evil as in their view bad Hijab is not basically considered a crime. Based on the principles of the Qur’an and Hadith, the present study extracts the concept and command of Islamic dress and its relative crimes with regard to the views of Sunni and Shi’ite commentators. Moreover, it confirms and approves the criminality of not having Hijab or bad Hijab using the viewpoints of commentators, Islamic jurists, as well as the decree which states “there is penalty for every guilt”.

The theory of “structural exegesis” in the sense that there is thematic and conceptual integrity and cohesion among verses of every chapter in the Quran relies on “revelatory arrangement of verses” and “thematic cohesion in the Qur’anic chapters”; and like any other theory, it has some supporters and opponents. Allameh Tabatabaii -Shi’ite great commentator- and Seyed Qotb and Sa’iid Hawwa -two Sunni great commentators- believe in this theory and are committed to its principles so that the effects of this belief is noticeable in their exegeses (Tafsir al-Mizan, al-Asas fi at-Tafsir, and fi Zilal al-Qur’an). This article aims to defend this theory based on descriptive analysis, and it compares the structural exegeses conducted by three abovementioned commentators on the holy Surah Shura as well as its central theme. The results of this study indicate that despite trivial methodological differences, the commentators in all three above exegeses introduce the subject of revelation as a central theme of Surah Shura which confirms the aforementioned interpretative theory as a standard and non-subjective method. 

Translators of the words of Wahy (revelation) have considered some vocabularies as synonymous with each other in the translation of the Qur’an. Moreover, sometimes they have applied one single meaning as equivalent for different Arabic words in the Qur’an while paying attention to the accurate meaning of the words is a way to untangle the mystery of some Quranic verses and traditions. Using pictorial translation can provide a more meaningful translation than what Sunni and Shi’ite translators have already stated in their books. The term “Irteqab” in Sunni and Shi’ite exegesis is considered as synonymous with “waiting” so its semantic delicacies are ignored. Comparing Sunni and Shi’ite exegetic theories, it is attempted in this study to delve deep into the ignored points in translation and to analyze the semantics of the term using pictorial interpretative method relying on the Qur’an and the style of the verses in the story of Naqeh Saleh (the miracle camel of Prophet Saleh) in Surah al-Qamar. In addition to maintaining conceptual structure and consistency with the concepts provided by verbal dictionaries, the pictorial interpretative method in this study represents more accurate, tangible, and practical meaning along with the Quranic divine programs for the intended words. Among Sunni and Shi’ite early commentators, Zeyd ibn Ali, Hasan ibn Abi al-Hasan, Abu Sa’iid Khudri, and most importantly Imam Ali (PBUH) have discussed the subject of “Irteqab in Surah Ad-Dukhan” more precisely.

The term “Gavvamoon” (literally maintainers) in Surah An-Nisa (Verse 34) is considered as one of the most challenging Qur’anic terms. Throughout history, various interpretations have been made by commentators on this word. The present article aims to explore the historical evolution of commentators’ opinions and the bases of their emergence since the 1st century A.H. The results of the study show that because during early centuries, man was recognized as the superior gender having special privileges in the public culture, the term “Qavvam” was interpreted as the excellence and supremacy of man over woman in most of exegetic texts up until almost the 12th century A.H. due to the superiority of men over women in terms of wisdom and belief on the one hand, and paying dowry and alimony to women on the other hand. However, since the 12th century A.H. as women started to have more economic, social, and scientific role in society, the term “Qavvamoon” has been interpreted as correspondence, supervision, management, support, guardianship, enjoining good and forbidding wrong in relation to women. Undoubtedly, the scientific and cultural achievements of women have been very effective on the emergence of this interpretative approach.

One of the important verses on the subject of Wilayah is Surah Al-Ma’idah: 55 known as the verse of Wilayah that has caused extensive exegetic arguments between Sunni and Shi’ite denominations. This noble verse is controversial due to different perspectives such as asbab al-Nuzul (occasions of revelation), the meaning of Wilayah, the interpretation of “Allazina Amanu”, the reason of plurality in “Allazina Amanu”, and so on. The interpretation of Ruku is one of the basic aspects of this verse which is influential on the comprehension of the other parts of the verse and about which there are serious controversies between Sunni and Shi’ite denominations. The present article critically and comparatively represents the viewpoints of Sunni and Shi’ite commentators on the meaning of ‘Ruku”. This comparative study explores critical views of the Sunnis and Shi’ites, thematic analysis of “Ruku” in the Qur’an in terms of historical review and sequence of Nuzul, as well as its revelatory interpretation -outward Ruku- and its inward interpretation that is humbleness.   Seyed Mahmood Tayeb Hoseini * Received: 5/3/2018   |   Accepted: 11/17/2018 Abstract One of the important verses on the subject of Wilayah is Surah Al-Ma’idah: 55 known as the verse of Wilayah that has caused extensive exegetic arguments between Sunni and Shi’ite denominations. This noble verse is controversial due to different perspectives such as asbab al-Nuzul (occasions of revelation), the meaning of Wilayah, the interpretation of “Allazina Amanu”, the reason of plurality in “Allazina Amanu”, and so on. The interpretation of Ruku is one of the basic aspects of this verse which is influential on the comprehension of the other parts of the verse and about which there are serious controversies between Sunni and Shi’ite denominations. The present article critically and comparatively represents the viewpoints of Sunni and Shi’ite commentators on the meaning of ‘Ruku”. This comparative study explores critical views of the Sunnis and Shi’ites, thematic analysis of “Ruku” in the Qur’an in terms of historical review and sequence of Nuzul, as well as its revelatory interpretation -outward Ruku- and its inward interpretation that is humbleness. Keywords Ruku in the Qur’an, Verse of Wilayah, Comparative Exegesis, Sequence of Nuzul (Revelation)         بازخوانی معنای «رکوع» در آیة ولایت ازمنظر فریقین سیدمحمود طیب‌حسینی* تاریخ ارسال: 13/02/97   |   تاریخ پذیرش: 26/08/97 چکیده یکی از آیه‌های مهم در موضوع امامت که میان دو فرقة اهل‌تسنن و شیعه بحث‌ها و اختلاف‌های گسترده‌ای در تفسیر آن درگرفته، آیة 55 سورة مائده مشهور به آیة ولایت است. این آیة شریفه از زوایا و بخش‌های مختلف همچون شأن نزول، معنا و مقصود ولایت، مقصود از «الذین آمنوا»، علت جمع آمدن «الذین آمنوا» و... قابل بحث است. یکی از بخش‌های اساسی این آیة شریفه که نقش مهمی در فهم سایر بخش‌های آن دارد و اختلافات جدی‌‌ای میان فرق اسلامی دربارة آن وجود دارد، بیان معنا و مقصود «رکوع» در آن است. در مقاله حاضر، به روش تطبیقی دیدگاه مفسران فریقین دربارة معنای «رکوع» نقل و نقد شده است. نقد دیدگاه مفسران شیعه و اهل‌تسنن، بررسی موضوعی واژة رکوع در قرآن براساس سیر تاریخی و ترتیب نزول آیات، و پیرو آن ادعای اینکه «رکوع» در این آیه یک معنای تنزیلی دارد که همان رکوع ظاهری است و یک معنای باطنی دارد و آن خضوع است، در این مطالعه تطبیقی بررسی می‌شود. کلیدواژگان رکوع در قرآن، آیة ولایت، علی†، تفسیر تطبیقی، ترتیب نزول.    

Abd Allah ibn Abbas is a grand companion of Prophet Muhammad (PBUH) and one of the pioneers in exegesis. With regard to his emphasis on seeking knowledge especially learning exegesis from Imam Ali (PBUH) and also the scholars’ mention on this point when explaining his status in exegesis, this article explores the extent of correspondence between his exegetic traditions and the those of Ahl al-Bayt with emphasis on Jame’ al-Bayan Tabari and Noor ath-Thaqlayn Howayzi using library research method and statistical analysis. The results showed that in 80 percent of the traditions, there is either total correspondence or semi correspondence between their traditions through relations such as general-specific, absolute-bounded, and clear-ambiguous. This correspondence exists in different fields including Kalami, Fiqhi, and literary, as well as in subjects such as non-visibility of God, legitimacy of Nikah Mut’ah (temporary marriage), permissible authorization and so on. Document analysis also revealed that most of this correspondence exists in the method of Sa’iid ibn Jobayr, Ali ibn Abi Talheh, Zahhak ibn Mozahem, Ata’, and Mujahid. It is noteworthy that the traditions of ibn Abbas have the most 

  Philosophical hermeneutics analytically explores the interpretation of texts. The birthplace of this knowledge which is western philosophy is intermingled with the name of philosophers such as Heidegger and Gadamer. Among Muslim thinkers, the investigation of the process of Qur'anic exegesis and the effect analysis of commentator’s preconceptions and tendencies on his interpretation has a long history. Also in contemporary Islamic theological research, some innovative thinkers adapting common Western philosophical hermeneutics and a maximal approach have started to theorize the susceptibility of theological studies from human knowledge. The impact of some presumptions known as “the principles of Qur'anic exegesis” is commonly agreed; however, the effect of philosophical, Kalami, mystical, psychological, and political preconceptions as well as the influence of commentator’s assumptions and interests on Qur'anic exegesis are yet controversial fields which need further research. This article aims to comparatively analyze and explore the philosophical hermeneutic approaches in the Qur'anic exegesis using descriptive analysis, and by classifying the existing approaches to extremist, conservative, and moderate, it attempts to critically analyze the first two approaches. Finally, by approving and confirming the moderate approach, the article introduces wisdom and purification of Nafs (soul) as essential conditions for applying preconceptions and tendencies.

The main objective of this study is to introduce important indicators of scientometrics such as co-citation and co-word and their application in the analysis and visualization of scientific records indexed in citation databases. This research is conducted relying on scientometric approach; and the scientific products related to exegesis in Web of Science database are used as the statistical population in the second part of this research. Using scientometric techniques, experts in information science analyze scientific products and records indexed in different citation databases to find out top authors, countries, institutes, and organizations in every thematic field as well as main topics and core journals in order to visualize the scientific products in every given field for the purpose of scientific mapping using various scientometric techniques such as co-citation and co-word. Showing the frequency of words, co-word analysis displays the most significant research topics in every given field. Moreover, co-citation analysis which has high application in scientific product analysis is used to map the intellectual structure in a research domain.

The Qur’an as a brilliant illumination for human guidance was revealed to Prophet Muhammad (PBUH) through words and it has made use of different communicative styles common among scholars including allegory and symbol to teach high truth to humans. From the perspective of Sunni and Shi’ite commentators, the historical contrast between good and evil has been displayed for humankind through various styles in the Qur’an. Amid this contrast, evil atheists of Mecca perceived the term “Asatir” as “absurd” events. The present article analyzes the terms Ostureh and Asatir (literally myth and myths) through a comparison between the views of Sunni and Shi’ite commentators and discoveries of new sciences. According to the results, the above term in the Qur’an as a shared word matches the scientific fields of myth. The results revealed that the atheists’ intention by this term has been false and hallucinatory stories, and in new sciences, the term myth is perceived as metaphysical facts and beliefs of mankind in the past which has its own special usage.