@article { author = {Askari, Ansiyh and Shaker, mohammad Kazem}, title = {Comparative Commentary: Terminology and Typology}, journal = {Comparative Interpretation Research}, volume = {1}, number = {2}, pages = {9-32}, year = {2015}, publisher = {Qom University}, issn = {2476-4191}, eissn = {2476-4205}, doi = {10.22091/ptt.2015.588}, abstract = {The development and efficiency of the method of comparative studies in the field of human sciences and studies on religions have made this method enter into the field of commentary as well. Using this method in interpreting the Quran is not limited to theorizing about comparative commentary and highlighting its necessity; rather, it has caused designing an academic course with the same title. It is, however, necessary to conduct a critical research on different interpretations of comparative commentary and the future course of this new academic course in order to be able to lead it in a way that would result in its much more efficiency and systemization through eliminating deviations. The present paper addresses two fundamental issues in the field of comparative commentary, i.e., terminology and typology. In the case of the former, this paper seeks to clarify the nature of comparative commentary through analyzing and criticizing its present perceptions. In the case of the latter, it seeks to identify the position of comparative commentary in the system of classification of the Quran's commentaries.  Ensiyyeh 'Asgari[1] Mohammad Kazem Shaker[2]   [1] PhD student of comparative commentary, Qom University, corresponding author,                            asgari.nc@gmail.com [2] Professor at Allameh tabataba'i UniversityDate Received: 2015/8/20, Date of acceptance: 2015/11/16  }, keywords = {comparative commentary,simultaneous interpretation,research on commentary,approximate interpretation,comparative studies,contrastive commentary}, title_fa = {تفسیر تطبیقی:معنایابی و گونه شناسی}, abstract_fa = {گسترش مطالعات تطبیقی و کارآمدی آن در حوزه علوم انسانی و مطالعات ادیان، سبب شده تا این روش مطالعاتی به ساحت دانش تفسیر نیز راه یابد. راه‌یابی این روش به حوزه تفسیر قرآن تنها به نظریه‌پردازی در ‌باره تفسیر تطبیقی و بیان ضرورت انجام آن محدود نشده است، بلکه تا مرز تأسیس رشته‌ای آموزشی و دانشگاهی با همین عنوان پیش رفته است. اما این که چه قرائت‌هایی از تفسیر تطبیقی وجود دارد و این شاخه نوپا از دانش تفسیر چه مسیری را می‌پیماید، امری است که بایسته پژوهش و کاوش با رویکرد انتقادی است، تا با پیرایش آنچه رهزن است، بتوان تفسیر تطبیقی را در مسیری هدایت کرد که به ضابطه‌مندی و کارآمدی هر چه بیشتر آن بینجامد. این پژوهش به دو مسأله بنیادی در حوزه تفسیر تطبیقی پرداخته است؛ یکی معنایابی و دیگری گونه‌شناسی. این مقاله، در مورد نخست، با تحلیل و نقد تلقی‌های موجود از تفسیر تطبیقی در صدد شفاف‌سازی ماهیت تفسیر تطبیقی است و در مورد دوم، در پی تعیین جایگاه این گونه تفسیری در نظام طبقه‌بندی تفاسیر قرآن است.}, keywords_fa = {تفسیر تطبیقی,تفسیر مقارن,تفسیرپژوهی,تفسیر تقریبی,مطالعات تطبیقی,تفسیر مقایسه‌ای}, url = {https://ptt.qom.ac.ir/article_588.html}, eprint = {https://ptt.qom.ac.ir/article_588_a65d1c8f1fae07908c63efe7af347da6.pdf} } @article { author = {Naseh, Ali Ahmmad and اسفندیاری, فرزاد}, title = {A Comparative Study of Comprehensiveness of the Quran According to the "Tafsir al-Mizan fi Tafsir al-Quran" and "Rooh al-Ma'ani fi Tafsir al-Quran al-'Adhim"}, journal = {Comparative Interpretation Research}, volume = {1}, number = {2}, pages = {33-54}, year = {2015}, publisher = {Qom University}, issn = {2476-4191}, eissn = {2476-4205}, doi = {10.22091/ptt.2015.587}, abstract = {Comprehensiveness of the Quran is one of the important foundations for its comprehension and interpretation, which has been noticed and considered by old and new commentators. Among the commentators who have seriously raised the issue in their commentaries, we can refer to Allamah Tabatabaii and Alusi Baghdadi. The studies show that although Alusi devotes a special chapter to this issue, he is in a kind of astonishment and fails to free himself from the questions and doubts which come to his mind. That is why we see him moving towards a minimal view in some parts of his commentary and towards a moderate or maximal one in other parts. The review of Allamah's remarks, however, shows that the only acceptable view for the comprehensiveness of Quran is moderate comprehensiveness in his view; he rejects and criticizes the other viewpoints. The present paper comparatively studies the view of these great commentators in this regard.  Ali Ahmad Naseh[1] Farzad Esfandiyari[2]   [1] Associate professor of department of sciences of the Quran and hadith, Qom University [2] PhD student of comparative commentary, Qom University Date Received: 2015/8/19, Date of acceptance: 2016/1/6}, keywords = {Comprehensiveness of the Quran,comparative commentary,foundations,Al-Mizan,Rooh al-Ma'ani}, title_fa = {بررسی تطبیقی نظریه جامعیت قرآن از منظر تفسیر المیزان}, abstract_fa = {مساله جامعیت قرآن، یکی از مبانی مهم فهم و تفسیر قرآن است که مورد توجه و اهتمام مفسران قدیم وجدید بوده است. از جمله مفسرانی که به صورت جدی این موضوع را در تفاسیر خود طرح کرده اند، می توان به علامه طباطبایی و آلوسی بغدادی اشاره کرد. آنچه بررسی ها نشان می دهد این است که هرچند آلوسی فصل خاصی به این موضوع اختصاص می دهد، اما ذهن او از سوالات رهایی نمی بابد، به همین خاطر ما می بینیم او در قسمتی از تفسیرش به سمت دیدگاه حداقلی می رود؛ در بخشی دیگر از تفسیرش به سمت دیدگاه اعتدالی یا حداکثری کشش پیدا می کند. اما بررسی سخنان علامه نشان می دهد که علامه، تنها دیدگاه مورد قبول برای جامعیت قرآن را،  جامعیت اعتدالی می داند و سایر دیدگاه ها را نقد و رد می کند. در این مقاله  به بررسی تطبیقی دیدگاه این دو مفسر بزرگ، در این زمینه می پردازیم .        }, keywords_fa = {جامعیت قرآن,تفسیر تطبیقی,مبانی,المیزان,روح المعانی}, url = {https://ptt.qom.ac.ir/article_587.html}, eprint = {https://ptt.qom.ac.ir/article_587_06fcf85305d86d7eda2d63d4cf4dfa3d.pdf} } @article { author = {movahedi asl, mohsen and Ala bedashti, Ali}, title = {The Position of Reason and Tradition in Interpreting the Quran from the View of Ibn Taymiyyah and Allamah Tabatabaii}, journal = {Comparative Interpretation Research}, volume = {1}, number = {2}, pages = {55-80}, year = {2015}, publisher = {Qom University}, issn = {2476-4191}, eissn = {2476-4205}, doi = {10.22091/ptt.2015.620}, abstract = {The present paper studies the position of "reason" and "tradition" in interpreting the Quran from the view of Ibn Taymiyyah and Allamah Tabatabaii. The elements of "reason" and "tradition" are emphasized in interpreting the Quran because they are emphasized in the text of Quran in order to achieve the aim of the Quran. According to Allamah Tabatabaii, reason is not only "the key" of religion, but also the "lantern" for the true reality of religion, because the Quran is in harmony with genesis and common sense. Therefore, it is said that the Quran is closely associated with reasoning. Allamah believes that hadiths are of great importance in interpreting the Quran because the true reality of the Quran belongs to Holy Prophet's household, but the hadiths must be evaluated in terms of their chain of transmission and indication in order to avoid traditionalism in understanding the Quran during occultation. Ibn Taymiyyah, however, believes that reason is at most the "key" of religious knowledge. Beyond this, we should appeal to tradition, like traditionalists. The views of these two scholars about the method of interpreting the Quran are compared and criticized in this paper and the better one is proved.   Ali Allahbedashti[1] Mohsen Movahhedi Asl[2]   [1]  Associate professor of department of philosophy and theology, Qom University,                       Alibedashti@gmail.com  [2] MA of Islamic philosophy, Qom University,                                                                                       Movahedi114@yahoo.com  Date Received: 2015/11/2, Date of acceptance: 2016/3/5}, keywords = {Reason,tradition,interpretation of the Quran,Allamah Tabatabaii,Ibn Taymiyyah}, title_fa = {جایگاه عقل ونقل در روش تفسیر قرآن از دیدگاه علامه طباطبایی (ره) و ابن تیمیه}, abstract_fa = {در این نوشتار، جایگاه «عقل» و «نقل» در تفسیر قرآن، از دیدگاه  ابن تیمیه وعلامه طباطبایی(ره) بررسی می شود . اگر در تفسیر قرآن، بر عناصری همچون «عقل» و «نقل» تأکید می­شود، به خاطر تأکیدی است که در متن قرآن، به این دو مؤلفه، در وصول به مقصود قرآن شده است. از دیدگاه علامه، عقل علاوه بر«مفتاح» بودن دین، نسبت به اصل حقیقت دین«مصباح» نیز هست واین به خاطر هماهنگ بودن قرآن با فطرت وعقل سلیم است؛ از این رو عنوان می شود، قرآن وبرهان جدایی ندارند. از نگاه وی جایگاه روایات در تفسیر قرآن، حائز اهمیت است؛ زیرا مس حقیقت قرآن از آن اهل بیت عصمت وطهارت است؛ ولی باید در عصر غیبت، روایات از جهت سند ودلالت بررسی شوند تا دچار تفکر اخباریگری در فهم قرآن نشویم. اما از نگاه  ابن تیمیه، نهایت جایگاه عقل در معرفت دینی مفتاح بودن آن است. بعد از آن همچون اهل حدیث باید تمسک به نقل کرد. در این مقاله این دو دیدگاه در روش تفسیر قرآن، مقایسه ونقادی می شود وقول احسن مستدل می گردد.}, keywords_fa = {عقل,نقل,تفسیر قرآن,علامه طباطبائی,ابن تیمیه}, url = {https://ptt.qom.ac.ir/article_620.html}, eprint = {https://ptt.qom.ac.ir/article_620_6e6ee28e8fa4a55f44297cf76595823d.pdf} } @article { author = {Hajialihkani, Tahirh and Ebrahimi, Ebrahim}, title = {Review of Esoteric Commentary in the View of Ibn Arabi and Ayatollah Ma'refat}, journal = {Comparative Interpretation Research}, volume = {1}, number = {2}, pages = {81-98}, year = {2015}, publisher = {Qom University}, issn = {2476-4191}, eissn = {2476-4205}, doi = {10.22091/ptt.2015.617}, abstract = {The present paper studies and compares the views of Ibn Arabi and Ayatollah Ma'refat about esoteric commentary. There are different views about esoteric commentary and its meaning, so it seems necessary to study the views of Ibn Arabi and Ayatollah Ma'refat in this regard, due to different esoteric commentaries. The term "esoteric commentary" is used seventeen times in the Quran, some of which refer to the esoteric commentary of Quranic verses. The usage has made some scholars to propose a course entitled "esoteric commentary" of Quranic verses and elaborate on its differences with commentary. Generally speaking, Ibn Arabi and Ayatollah Ma'refat believe that there is a difference between esoteric commentary and commentary and Quranic verses have not only commentary but also esoteric commentary. There are, however, some differences and similarities between their views on how to provide esoteric commentary of the Quran. The main similarity is that both regard esoteric commentary as the hidden meaning of God's speech, not its instances. Their differences, however, have made their practical instance in esoteric commentary very different.  Ibrahim Ibrahimi[1] Tahereh Haji Alikhani[2]   [1] Associate professor of department of theology, Arak University,                                                         e-ebrahimi@araku.ac.ir [2] MA student of Arak University Date Received: 2016/1/3, Date of acceptance: 2016/2/21}, keywords = {esoteric commentary,Ayatollah Ma'refat,Ibn Arabi,inner dimension,The Quran}, title_fa = {بررسی تأویل از دیدگاه آیت الله معرفت و ابن عربی}, abstract_fa = {موضوع این مقاله بررسی ومقایسه تأویل از دیدگاه ابن عربی و آیت الله معرفت است. در رابطه با تأویل و معنای آن دیدگاه های مختلفی وجود دارد که با توجه به گوناگونی آن لازم دیدیم نظر ابن عربی و آیت الله معرفت را در این باره مورد مطالعه قرار دهیم. واژه تأویل هفده بار در قرآن بکار رفته است که در برخی موارد، به تأویل آیات قرآن اشاره دارد. این استفاده قرآن از تأویل سبب شد که بابی با عنوان تأویل آیات قرآن و تفاوت آن با تفسیر در میان علما گشوده شود. به طور کلی ابن عربی و آیت الله معرفت هردو بر این عقیده اند که تأویل با تفسیر متفاوت است و آیات قرآن علاوه بر تفسیر، تآویل پذیر نیز هستند اما در چگونگی تأویل قرآن، شباهت ها و تفاوت هایی با یکدیگر دارند. اصلی ترین شباهت آنها در این است که هردو تأویل را باطن کلام خدا می دانند نه مصداق آن،با این وجود تفاوت های آنها سبب شده که مصداق عملی آ نها در تأویل بسیار متفاوت با یکدیگر باشد که مهمترین آن ها این است که ابن عربی تأویل را علمی موهبتی می داند که از جانب خداوند به افراد خاصی الهام می شود اما آیت الله معرفت برای آن ملاک ها و ضوابطی را مشخص می کند که با رعایت آنها می توان به تأویل دست یافت واحتیاجی به الهام نیست.}, keywords_fa = {تأویل,آیت الله معرفت,ابن عربی,بطن,قرآن}, url = {https://ptt.qom.ac.ir/article_617.html}, eprint = {https://ptt.qom.ac.ir/article_617_d805ecf7edb7e9ecee91c024a734ac35.pdf} } @article { author = {yousefi, sahar and مفتح, محمدهادی}, title = {Women's Social Activities in the View of Shia and Sunny Commentators, According to the Verse 33 of Chapter 33 and the Verse 24 of Chapter 4}, journal = {Comparative Interpretation Research}, volume = {1}, number = {2}, pages = {99-118}, year = {2015}, publisher = {Qom University}, issn = {2476-4191}, eissn = {2476-4205}, doi = {10.22091/ptt.2015.641}, abstract = {Achieving the view of the Quran about women's social activities is of such a great importance that obeying God's commands can solve a lot of social problems, although the verse 33 of chapter 33 and the verse 34 of chapter 4 apparently contradict with women's social activities. Reviewing the views of Shia and Sunny commentators about the abovementioned verses and explaining the views of these two schools, the present paper clearly depicts the Quran's approach to the issue. Although Shia and Sunny commentators have different views about these verses, the research findings show that the verses do not contradict with women's social presence; rather, they clearly and with a moderate view explain how women should be present in society and support women's presence in society if it is based on a defined framework.  Mohammad Hadi Mofatteh[1] Sahar Yusefi[2] [1] Assistant professor of department of sciences of the Quran and hadith, Qom University [2] MA student of sciences of the Quran and hadith, Qom University Date Received: 2011/1/3, Date of acceptance: 2016/3/7}, keywords = {women's social activity,adornment for others,men's authority and supportiveness,The Quran,Shia and Sunny}, title_fa = {فعالیت اجتماعی زنان در آرای مفسرین فریقین}, abstract_fa = {چکیدهفعالیت اجتماعی زنان ازجمله مسائلی است که دست یابی به دیدگاه قرآن درباره آن بسیار حائز اهمیت است. به طوری که عمل به فرامین الهی می تواند راه گشای بسیاری از مسائل و مشکلات اجتماعی گردد؛ هرچند آیات 33 احزاب و 34 نسا در ظاهر با فعالیت اجتماعی زنان منافات دارد؛ در این پژوهش با بررسی آرای فریقین ذیل این آیات و بیان دیدگاه هرکدام از این مکاتب، خط مشی قرآن راجع به این آشکارا ترسیم می-شود. هر چند در این بین مفسرین شیعه و سنی با هم اختلاف نظرهایی دارند اما در نهایت معلوم می گردد که آیات فوق نه تنها با حضور اجتماعی زنان منافات نداشته است، بلکه با یک دیدگاه متعادل و به دور از افراط و تفریط کیفیت حضور زن در اجتماع را به روشنی بیان می دارد و حضور زنان در جامعه را در صورتی که بر طبق چارچوب مشخص شده باشد، تایید می کند.}, keywords_fa = {فعالیت اجتماعی زنان,تبرج,قوامیت مردان,قرآن,فریقین}, url = {https://ptt.qom.ac.ir/article_641.html}, eprint = {https://ptt.qom.ac.ir/article_641_d15bfe48b4bbf0bdb3e1862cdf18b2f6.pdf} } @article { author = {khosravi, faeze Sadat and رحیمی, سیده وحیده}, title = {The Isra'iliyyat (of the Israelites) of the Story of Mary and Jesus (p.b.u.t) in Shia and Sunny Commentaries, with Emphasis on Behar al- Anwar (Seas of Lights)}, journal = {Comparative Interpretation Research}, volume = {1}, number = {2}, pages = {109-132}, year = {2015}, publisher = {Qom University}, issn = {2476-4191}, eissn = {2476-4205}, doi = {10.22091/ptt.2015.589}, abstract = {    The present research entitled "the Isra'iliyyat of the story of Mary and Jesus (p.b.u.t) in Shia and Sunny commentaries, with emphasis on Behar al-Anwar" was conducted with the aim of extracting the Isra'iliyyat of Behar al-Anwar in narrating the stories of Mary and Jesus. It is mainly aimed at extracting the Isra'iliyyat of these stories and elaborating on how Allamah Majlesi  addressed these narratives and their narrators by studying the text of the Behar al-Anwar, reviewing  Allamah's other works and comparing and contrasting them with Shia and Sunny commentaries. Some scholars, including Allamah Tabatabaii and Allamah Askari, believe that Majlesi had not tried to select valid narratives and differentiate them from weak ones and had only gathered all valid and invalid hadiths in Behar al-Anwar without considering their validity or invalidity in relation to infallible Imams, while the analysis of his "remarks" and  explanations under the aforementioned narratives and comparing them with other commentaries show that general public's conception contradicts with how Majlesi had really addressed these narratives. In other words, it should be said that only few Isra'iliyyat can be found among many related narratives, which are explicitly rejected by Majlesi or can be invalidated on the basis of Majlesi's other criteria for other narratives, because there are many instances of his explicit and clear rejection of Isra'iliyyat and their narrators in all parts of Behar al-Anwar. Therefore, it should be said that Allamah Majlesi had carefully selected the narrations on the basis of his specific criteria and had thus prevented the entrance of many Isra'iliyyat into Behar al-Anwar as a complete collection of hadiths. So, it can be concluded that attention to Isra'iliyyat, their narrators and explicit and clear rejection of such narratives is one of the Majlesi's important criteria for selecting narratives for Behar al-Anwar.      Seyyedeh Vahideh Rahimi[1] Faezeh Sadat Khosravi[2] [1] Assistant professor of Qom University [2] MA of sciences of the Quran and hadith Date Received: 2015/10/26, Date of acceptance: 2016/1/6}, keywords = {Isra'iliyyat,thematic commentary,critique of hadith,Behar al-Anwar,Allamah Mohammad Baqir Majlesi,Lady Mary,Jesus}, title_fa = {اسرائیلیات داستان حضرت مریم وعیسی (ع) در تفاسیر فریقین با تاکید بر بحارالانوار}, abstract_fa = {پژوهش حاضر، تحت عنوان "اسرائیلیات داستان حضرت مریم وعیسی(ع)در تفاسیر فریقین، با تاکید بر بحارالانوار"، با هدف استخراج روایات اسرائیلی بحارالانوار در نقل قصص مربوط به آنان نگارش یافته است. هدف عمده این بوده که با بررسی متن بحار در این بخش ها، و سایر آثار علامه مجلسی و تطبیق آن با تفاسیر فریقین، احادیث اسرائیلی داستان آن دو بزرگوار ونحوه برخورد علامه با این روایات و راویان آن ها استخراج شود. برخی بزرگان (از جمله علامه طباطبایی و علامه عسکری) معتقدند، علامه در انتخاب روایات معتبر و بازشناسی آنها از احادیث ضعیف، تلاشی نداشته و هر غث و سمینی را در بحارالانوار کنار هم گردآورده و به صحت و سقم محتوایی و درستی یا نادرستی نسبت آنها به معصومین، توجهی نداشته است؛ حال آن که بر اساس تامل صورت گرفته در "بیان"ها و توضیحات علامه، ذیل روایات این بخش های بحار، و تطبیق آن با تفاسیر دیگر می توان به تطابق نداشتن پندار عمومی با واقعیت درباره چگونگی مواجهه مولف بحارالانوار با روایات پی برد. به عبارت دیگر باید گفت از میان انبوه احادیث این بخش های بحار، تعداد بسیار اندکی روایت اسرائیلی را می توان یافت؛ در این موارد هم علامه یا صریحا رأی به نادرستی آن ها داده، و یا با توجه به دیگر ملاک های ایشان در سایر موارد می توان بی اعتباری آن را در نظر علامه به اثبات رساند، چرا که اظهار نظر صریح و قاطع علامه در بطلان اسرائیلیات و راویان آن ها در سراسر بحار به چشم می خورد. بنابراین، باید گفت علامه مجلسی، در انتخاب روایات بحار دقت لازم را داشته و آن ها را بر اساس ملاک ها و معیارهای خاص خود گزینش کرده است و بدین ترتیب از نفوذ شمار زیادی روایت اسرائیلی به جامع حدیثی بحارالانوار، جلوگیری نموده اند. پس توجه به اسرائیلیات و راویان آن ها و اظهار نظر صریح و قاطع در بطلان آن ها، از موضع گیری های مهم علامه مجلسی در گزینش روایات بحاراست.  }, keywords_fa = {اسرائیلیات,تفسیر موضوعی,نقد حدیث,بحارالانوار,علامه محمد باقر مجلسی,حضرت مریمI,حضرت عیسی(ع)}, url = {https://ptt.qom.ac.ir/article_589.html}, eprint = {https://ptt.qom.ac.ir/article_589_aa68020164212fb5956c9cfcc03317fe.pdf} } @article { author = {nikpay, m and nory, A}, title = {Worship in the View of Fakhr Razi and Allamah Tabatabaii}, journal = {Comparative Interpretation Research}, volume = {1}, number = {2}, pages = {133-155}, year = {2015}, publisher = {Qom University}, issn = {2476-4191}, eissn = {2476-4205}, doi = {10.22091/ptt.2015.619}, abstract = {The reason for creating man by God is to worship Him. Accordingly, different commentators, including Imam Fakhr Razi, as one of the great Sunny commentators, and Allamah Tabatabaii, as one of the great Shia commentators, have explained and elaborated on the term "worship". Their views about worship will definitely remove many ambiguities about worship and lead us to right path on the one hand, and will show the proximity and similarity of the views of Muslim scholars from different Islamic schools about the principles and foundations of religion on the other hand. Conducting research on the views of different Muslim scholars can prevent the enemies of Islam and Muslims from making division and schism among Muslims. Using a library method and a comparative outlook, the present paper seeks to compare the views of Imam Fakhr Razi and Allamah Tabatabaii through taking into consideration their commentaries. Generally, the research findings show that these two scholars regard worship as the most important aim of man's creation, with different stages. Contemplating on their words, we can depict and prove the limit of the essence of worship in their views, which shows the claims and fallacies of those who provide wrong and common interpretations of worship are unjustified. The similarity of their views about worship emphasizes the fact that Wahhabis claims about worship contradict with reason and tradition.   Ibrahim Noori[1] Mansour Nikpanah[2] [1] Assistant professor of University of Sistan and Baluchistan,                                                                  enoori@theo.usb.ac.ir  [2] Assistant professor of higher education complex of Saravan,                                                 Mansour.nikpanah@yahoo.com  Date Received: 2015/11/26, Date of acceptance: 2016/3/2}, keywords = {worship,servitude,Tafsir Kabir (Great Commentary),Fakhr Razi,al-Mizan Commentary,Tabatabaii}, title_fa = {عبادت از دیدگاه فخررازی و علامه طباطبایی}, abstract_fa = {چکیده عبادت خداوند، دلیل آفرینش انسان از سوی خداوند است. بر این اساس، مفسران مختلف چون به این اصطلاح رسیده اند به توضیح و تبین مطلب پرداخته‌اند. امام فخر رازی و علامه طباطبایی، از بزرگترین مفسران اهل سنت و تشیع می‌باشند؛ مسلما نوع نگاه این دو به موضوع عبادت، راهنما و راهگشای بسیاری از ابهامات در باب عبادت است و از طرف دیگر میزان نزدیکی و قرابت علمای اسلام از مذاهب مختلف را در خصوص مبانی دین نشان می دهد. این چنین پزوهش هایی می تواند، مانع از شکاف افکنی و تفرقه سازی معاندان و مخالفان اسلام و مسلمین می گردد. در این پژوهشی که از نوع کتابخانه‌یی و با نگاه تطبیقی است، برآنیم تا با لحاظ قرار دادن تفاسیر هر دو نویسنده، دیدگاه های آنها را با یکدیگر مقایسه‌ نماییم. در کل با بررسی انجام گرفته، این نتایج حاصل می گردد که، عبادت را دارای مراتب و مهمترین هدف آفرینش انسان می دانند. با تأمل در کلام علامه و رازی، می توان مرز گوهر و صدف عبادت را از دیدگاه ایشان ترسیم نمود و اثبات این امر، ناموجه بودن مدعا و مغالطات کسانی را که از عبادت تفسیرهای عوامانه و غلط ارائه می کنند، روشن می‌نماید. شباهت دیدگاه و نگاه دو مفسّر مذکور به مسأله مورد بحث مؤید این نکته است که مدعای وهابیون در مسئله عبادت، با فضای نقل و عقل مغایر است.                   }, keywords_fa = {عبادت,عبودیت,تفسیر کبیر,فخررازی,تفسیر المیزان,طباطبایی}, url = {https://ptt.qom.ac.ir/article_619.html}, eprint = {https://ptt.qom.ac.ir/article_619_0cee54cd53a9b3f0144588e928038c8f.pdf} } @article { author = {}, title = {aaaa}, journal = {Comparative Interpretation Research}, volume = {1}, number = {2}, pages = {1-200}, year = {2015}, publisher = {Qom University}, issn = {2476-4191}, eissn = {2476-4205}, doi = {10.22091/ptt.2015.648}, abstract = {  A Comparative Study of Comprehensiveness of the Quran According to the "Tafsir al-Mizan fi Tafsir al-Quran" and "Rooh al-Ma'ani fi Tafsir al-Quran al-'Adhim" Ali Ahmad Naseh[1] Farzad Esfandiyari[2] Abstract Comprehensiveness of the Quran is one of the important foundations for its comprehension and interpretation, which has been noticed and considered by old and new commentators. Among the commentators who have seriously raised the issue in their commentaries, we can refer to Allamah Tabatabaii and Alusi Baghdadi. The studies show that although Alusi devotes a special chapter to this issue, he is in a kind of astonishment and fails to free himself from the questions and doubts which come to his mind. That is why we see him moving towards a minimal view in some parts of his commentary and towards a moderate or maximal one in other parts. The review of Allamah's remarks, however, shows that the only acceptable view for the comprehensiveness of Quran is moderate comprehensiveness in his view; he rejects and criticizes the other viewpoints. The present paper comparatively studies the view of these great commentators in this regard.   Key words: comprehensiveness of the Quran, comparative commentary, foundations, al-Mizan, Rooh al-Ma'ani.                       The Isra'iliyyat (of the Israelites) of the Story of Mary and Jesus (p.b.u.t) in Shia and Sunny Commentaries, with Emphasis on Behar al- Anwar (Seas of Lights) Seyyedeh Vahideh Rahimi[3] Faezeh Sadat Khosravi[4] Abstract The present research entitled "the Isra'iliyyat of the story of Mary and Jesus (p.b.u.t) in Shia and Sunny commentaries, with emphasis on Behar al-Anwar" was conducted with the aim of extracting the Isra'iliyyat of Behar al-Anwar in narrating the stories of Mary and Jesus. It is mainly aimed at extracting the Isra'iliyyat of these stories and elaborating on how Allamah Majlesi  addressed these narratives and their narrators by studying the text of the Behar al-Anwar, reviewing  Allamah's other works and comparing and contrasting them with Shia and Sunny commentaries. Some scholars, including Allamah Tabatabaii and Allamah Askari, believe that Majlesi had not tried to select valid narratives and differentiate them from weak ones and had only gathered all valid and invalid hadiths in Behar al-Anwar without considering their validity or invalidity in relation to infallible Imams, while the analysis of his "remarks" and  explanations under the aforementioned narratives and comparing them with other commentaries show that general public's conception contradicts with how Majlesi had really addressed these narratives. In other words, it should be said that only few Isra'iliyyat can be found among many related narratives, which are explicitly rejected by Majlesi or can be invalidated on the basis of Majlesi's other criteria for other narratives, because there are many instances of his explicit and clear rejection of Isra'iliyyat and their narrators in all parts of Behar al-Anwar. Therefore, it should be said that Allamah Majlesi had carefully selected the narrations on the basis of his specific criteria and had thus prevented the entrance of many Isra'iliyyat into Behar al-Anwar as a complete collection of hadiths. So, it can be concluded that attention to Isra'iliyyat, their narrators and explicit and clear rejection of such narratives is one of the Majlesi's important criteria for selecting narratives for Behar al-Anwar.       Key words: Isra'iliyyat, thematic commentary, critique of hadith, Behar al-Anwar, Allamah Mohammad Baqir Majlesi, Lady Mary, Jesus.     Review of Esoteric Commentary in the View of Ibn Arabi and Ayatollah Ma'refat Ibrahim Ibrahimi[5] Tahereh Haji Alikhani[6] Abstract The present paper studies and compares the views of Ibn Arabi and Ayatollah Ma'refat about esoteric commentary. There are different views about esoteric commentary and its meaning, so it seems necessary to study the views of Ibn Arabi and Ayatollah Ma'refat in this regard, due to different esoteric commentaries. The term "esoteric commentary" is used seventeen times in the Quran, some of which refer to the esoteric commentary of Quranic verses. The usage has made some scholars to propose a course entitled "esoteric commentary" of Quranic verses and elaborate on its differences with commentary. Generally speaking, Ibn Arabi and Ayatollah Ma'refat believe that there is a difference between esoteric commentary and commentary and Quranic verses have not only commentary but also esoteric commentary. There are, however, some differences and similarities between their views on how to provide esoteric commentary of the Quran. The main similarity is that both regard esoteric commentary as the hidden meaning of God's speech, not its instances. Their differences, however, have made their practical instance in esoteric commentary very different.   Key words: esoteric commentary, Ayatollah Ma'refat, Ibn Arabi, inner dimension, the Quran.     Worship in the View of Fakhr Razi and Allamah Tabatabaii Ibrahim Noori[7] Mansour Nikpanah[8] Abstract The reason for creating man by God is to worship Him. Accordingly, different commentators, including Imam Fakhr Razi, as one of the great Sunny commentators, and Allamah Tabatabaii, as one of the great Shia commentators, have explained and elaborated on the term "worship". Their views about worship will definitely remove many ambiguities about worship and lead us to right path on the one hand, and will show the proximity and similarity of the views of Muslim scholars from different Islamic schools about the principles and foundations of religion on the other hand. Conducting research on the views of different Muslim scholars can prevent the enemies of Islam and Muslims from making division and schism among Muslims. Using a library method and a comparative outlook, the present paper seeks to compare the views of Imam Fakhr Razi and Allamah Tabatabaii through taking into consideration their commentaries. Generally, the research findings show that these two scholars regard worship as the most important aim of man's creation, with different stages. Contemplating on their words, we can depict and prove the limit of the essence of worship in their views, which shows the claims and fallacies of those who provide wrong and common interpretations of worship are unjustified. The similarity of their views about worship emphasizes the fact that Wahhabis claims about worship contradict with reason and tradition.   Key words: worship, servitude, Tafsir Kabir (Great Commentary), Fakhr Razi, al-Mizan Commentary, Tabatabaii.     The Position of Reason and Tradition in Interpreting the Quran from the View of Ibn Taymiyyah and Allamah Tabatabaii Ali Allahbedashti[9] Mohsen Movahhedi Asl[10] Abstract The present paper studies the position of "reason" and "tradition" in interpreting the Quran from the view of Ibn Taymiyyah and Allamah Tabatabaii. The elements of "reason" and "tradition" are emphasized in interpreting the Quran because they are emphasized in the text of Quran in order to achieve the aim of the Quran. According to Allamah Tabatabaii, reason is not only "the key" of religion, but also the "lantern" for the true reality of religion, because the Quran is in harmony with genesis and common sense. Therefore, it is said that the Quran is closely associated with reasoning. Allamah believes that hadiths are of great importance in interpreting the Quran because the true reality of the Quran belongs to Holy Prophet's household, but the hadiths must be evaluated in terms of their chain of transmission and indication in order to avoid traditionalism in understanding the Quran during occultation. Ibn Taymiyyah, however, believes that reason is at most the "key" of religious knowledge. Beyond this, we should appeal to tradition, like traditionalists. The views of these two scholars about the method of interpreting the Quran are compared and criticized in this paper and the better one is proved.   Key words: reason, tradition, interpretation of the Quran, Allamah Tabatabaii, Ibn Taymiyyah.     [1] Associate professor of department of sciences of the Quran and hadith, Qom University [2] PhD student of comparative commentary, Qom University Date Received: 2015/8/19, Date of acceptance: 2016/1/6 [3] Assistant professor of Qom University [4] MA of sciences of the Quran and hadith Date Received: 2015/10/26, Date of acceptance: 2016/1/6 [5] Associate professor of department of theology, Arak University,                                                         e-ebrahimi@araku.ac.ir [6] MA student of Arak University Date Received: 2016/1/3, Date of acceptance: 2016/2/21 [7] Assistant professor of University of Sistan and Baluchistan,                                                                  enoori@theo.usb.ac.ir  [8] Assistant professor of higher education complex of Saravan,                                                 Mansour.nikpanah@yahoo.com  Date Received: 2015/11/26, Date of acceptance: 2016/3/2 [9]  Associate professor of department of philosophy and theology, Qom University,                       Alibedashti@gmail.com  [10] MA of Islamic philosophy, Qom University,                                                                                      Movahedi114@yahoo.com  Date Received: 2015/11/2, Date of acceptance: 2016/3/5}, keywords = {}, title_fa = {فایل کامل مقالات شماره 2 مجله پژوهش های تفسیر تطبیقی}, abstract_fa = {}, keywords_fa = {}, url = {https://ptt.qom.ac.ir/article_648.html}, eprint = {https://ptt.qom.ac.ir/article_648_9e6455f5165f6e20a672b93f885f25f9.pdf} }