Qom University Comparative Interpretation Research 2476-4191 12 1 2026 06 22 A Comparative Analysis of Sunni and Shi‘i Exegetes’ Disagreements Regarding the Faith of the Disciples of Jesus (PBUH) in Verses 111–112 of Sūrah al-Mā’idah A Comparative Analysis of Sunni and Shi‘i Exegetes’ Disagreements Regarding the Faith of the Disciples of Jesus (PBUH) in Verses 111–112 of Sūrah al-Mā’idah 52 76 4316 10.22091/ptt.2026.14150.2542 FA MARZIEH Jadidalislam Ph.D. Candidate, Department of Qur’anic Sciences and Hadith, Faculty of Theology and Islamic Studies, University of Qom, Qom, Iran 0009-0009-3100-7778 Sayed Wahide Rahimi Assistant Professor, Department of Qur’anic Sciences and Hadith, Faculty of Theology and Islamic Studies, University of Qom, Qom, Iran. 0009-0008-0112-2356 Journal Article 2025 10 31 This study employs a descriptive-analytical approach within the framework of comparative exegesis to examine the differences between Sunni and Shi‘i exegetes regarding the status of the faith of the disciples of Jesus (PBUH). The central issue addressed is the divergent interpretations of the disciples’ faith in the Qur’anic verses concerning them, particularly whether their faith reflects initial doubt or steadfast certainty, as portrayed in Sūrahs Āl ʿImrān (Qur’an 3), al-Mā’idah (Qur’an 5), and al-Ṣaff (Qur’an 38). The significance of this study lies in its attempt to reconcile these interpretive differences and to bring exegetical perspectives into closer alignment through contextual analysis and comparative evaluation of exegetical views. The findings reveal that the roots of these disagreements may be traced to factors such as insufficient attention to textual context and linguistic convention, failure to distinguish between literal and figurative expression, historical inconsistencies, and the influence of exegetical reasoning. Based on this analysis, the study proposes the theory of the evolution of faith as an alternative to earlier one-dimensional interpretations. According to this theory, the disciples’ faith developed gradually from its initial stages to the attainment of firm and unwavering certainty. Consequently, the temporary shortcomings reflected in certain Qur’anic accounts should not be understood as negating their ultimate spiritual perfection. The study ultimately contributes to reducing exegetical tensions and fostering greater convergence in Qur’anic understanding. Extended Abstract Introduction Exegetical discussions within the Sunni and Shi‘i traditions concerning the nature of the faith of the disciples of Jesus (PBUH) in the Holy Qur’an have long been characterized by divergent interpretations. In verse 52 of Sūrah Āl ʿImrān (Qur’an 3), verses 111–113 of Surah al-Mā’idah (Qur’an 5), and verse 14 of Surah al-Ṣaff (Qur’an 38), the disciples, as the chosen companions of Jesus, constitute the focal point of an exegetical debate surrounding their request for the “Heavenly Table Spread” (al-Mā’idah). While some exegetes interpret this request as evidence of an initial deficiency in faith and lingering doubt, others regard it as an expression of the desire to attain a higher degree of certainty and a deeper level of inward conviction. Employing an analytical-comparative approach, this study seeks to re-examine the relevant Qur’anic concepts through a systematic contextual analysis while clarifying the stages of faith and the role of divine testing in strengthening religious belief. Moving beyond purely formal dichotomies, it aims to develop a coherent understanding of the disciples’ spiritual trajectory. At the national level, the significance of this study lies in its potential to reduce exegetical fragmentation and promote methodological convergence among Islamic schools of thought. At the international level, it contributes to clarifying the status of these figures, who occupy a shared place within the Abrahamic religious traditions, and to examining the relationship between miracle, certainty, and human agency. Despite a number of scattered studies on the subject, a systematic and critical investigation of the underlying causes of these divergent interpretations remains lacking. Accordingly, the principal research question of this study is as follows: What epistemological foundations and exegetical indicators have shaped the divergent interpretations advanced by Sunni and Shi‘i exegetes concerning the nature of the disciples’ faith? The originality of this study lies in its formulation of the “Theory of the Perfection of Faith,” a model that views the disciples’ faith not as a binary opposition between doubt and certainty, but rather as a gradual developmental process in which temporary weaknesses do not negate their ultimate spiritual perfection. To achieve this objective, the views of Sunni and Shi‘i exegetes were collected through descriptive-analytical and contextual-exegetical methods. Following their classification and a critical examination of their theological and linguistic foundations, these views were subjected to comparative analysis in order to clarify the points of convergence and divergence between the two exegetical traditions and to propose an effective framework for reducing exegetical disagreements. Research Findings The findings of this study may be organized under three principal axes, encompassing the analysis of exegetical interpretations and the formulation of a comprehensive explanatory framework. Examining the Foundations of Exegetical Divergence: The present study demonstrates that the two opposing interpretations of the disciples’ faith are grounded in distinct interpretive premises: a) The Deficiency Reading: This interpretation is based on literalist and syntactic considerations, including the linguistic context of the disciples’ request for the Heavenly Table Spread and the apparent reproach expressed by Jesus (PBUH), as well as on narrative chronology, which situates the event at the initial stage of their faith. Within this framework, faith is conceived as a binary category defined by either doubt or certainty. b) The Perfection Reading: This interpretation is grounded in the thematic context of the Qur’an, particularly the characterization of the disciples as Anṣār Allāh (“Helpers of God”), as well as in mystical and theological principles. According to this reading, the request for the Heavenly Table Spread does not originate in doubt; rather, it reflects the dynamic nature of faith and its progression from transmitted certainty to inward spiritual witnessing, culminating in the attainment of the station of the shāhidīn (“witnesses”). Fundamental Factors Underlying the Divergence: A critical analysis of the exegetical views indicates that these conflicting interpretations stem from several factors, including the conflation of literal and figurative language, inconsistency with the contextual coherence of the Qur’anic discourse, insufficient attention to the linguistic conventions of the period of revelation, historical inconsistencies, and interpretive judgments concerning the referents of pronouns. Collectively, these factors have contributed to the emergence of a dichotomy between portrayals of the disciples’ faith as either deficient or firm and exemplary. Conclusion Through a comparative analysis of Sunni and Shi‘i exegetical perspectives on verses 111–113 of Sūrah al-Mā’idah (Qur’an 5), this study demonstrates that the exegetical dispute concerning the faith of the disciples originates from two contrasting interpretive approaches: the Deficiency Reading, grounded in the apparent linguistic features of the text and the assumption of initial doubt, and the Perfection Reading, grounded in thematic context and the aspiration for a higher degree of certainty. The roots of this divergence lie in methodological differences among exegetes regarding the interpretation of linguistic convention, the identification of pronominal referents, and the maintenance of contextual coherence. Moving beyond formal dichotomies, this study advances the “Theory of the Perfection of Faith” as a more comprehensive explanatory model for understanding the status of the disciples. According to this theory, the disciples’ spiritual development constitutes a gradual and multi-layered process in which temporary weaknesses not only fail to obstruct perfection but also function as divine tests that enhance cognitive and spiritual capacities. Consequently, such temporary deficiencies do not negate the ultimate perfection of their faith. By integrating exegetical evidence from both Sunni and Shi‘i traditions while preserving contextual coherence, this theory presents an eschatological understanding of the disciples’ faith, affirming their exalted spiritual status as exemplars of sincerity and firmly established certainty. References Baḥrānī, Hāshim. (1415 AH). Al-Burhān fī Tafsīr al-Qurʾān. Bunyād-i Biʿthat Publications. [In Arabic]. Ibn Abī Ḥātim, ʿAbd al-Raḥmān. (1419 AH). Tafsīr al-Qurʾān al-ʿAẓīm Musnadan ʿan al-Rasūl. Maktabat Nizār Muṣṭafā al-Bāz. [In Arabic]. Ibn Shahrāshūb Māzandarānī, Muḥammad ʿAli. (1410 AH). Mutashābih al-Qurʾān wa Mukhtalifuh. Bidār [In Arabic]. Javadi Amoli, ʿAbdullah. (1390 SH). Tasnīm: Tafsīr-i Qurʾān-i Karīm. Isrāʾ Publications. [In Persian]. Rashīd Riḍā, Muḥammad. (1424 AH). Tafsīr al-Manār. Dār al-Maʿrifah. [In Arabic]. Ṭabarī, Muḥammad ibn Jarīr. (1412 AH). Jāmiʿ al-Bayān fī Tafsīr al-Qurʾān (Tafsīr al-Ṭabarī). Dār al-Maʿrifah. [In Arabic]. Ṭabāṭabāʾī, Muḥammad Ḥusayn. (1374 SH). Al-Mīzān fī Tafsīr al-Qurʾān. Daftar-i Intishārāt-i Islāmī. [In Arabic]. Ṭabrisī, Faḍl ibn al-Ḥasan. (1372 SH). Majmaʿ al-Bayān fī Tafsīr al-Qurʾān. Nāṣir Khusro [In Arabic]. Ṭūsī, Muḥammad ibn al-Ḥasan. (n.d.). Al-Tibyān fī Tafsīr al-Qurʾān. Dār Iḥyāʾ al-Turāth al-ʿArabī. [In Arabic]. Zamakhsharī, Maḥmūd ibn ʿUmar. (1407 AH). Al-Kashshāf ʿan Ḥaqāʾiq Ghawāmiḍ al-Tanzīl. Dār al-Kutub al-ʿArabiyyah. [In Arabic]. This study employs a descriptive-analytical approach within the framework of comparative exegesis to examine the differences between Sunni and Shi‘i exegetes regarding the status of the faith of the disciples of Jesus (PBUH). The central issue addressed is the divergent interpretations of the disciples’ faith in the Qur’anic verses concerning them, particularly whether their faith reflects initial doubt or steadfast certainty, as portrayed in Sūrahs Āl ʿImrān (Qur’an 3), al-Mā’idah (Qur’an 5), and al-Ṣaff (Qur’an 38). The significance of this study lies in its attempt to reconcile these interpretive differences and to bring exegetical perspectives into closer alignment through contextual analysis and comparative evaluation of exegetical views. The findings reveal that the roots of these disagreements may be traced to factors such as insufficient attention to textual context and linguistic convention, failure to distinguish between literal and figurative expression, historical inconsistencies, and the influence of exegetical reasoning. Based on this analysis, the study proposes the theory of the evolution of faith as an alternative to earlier one-dimensional interpretations. According to this theory, the disciples’ faith developed gradually from its initial stages to the attainment of firm and unwavering certainty. Consequently, the temporary shortcomings reflected in certain Qur’anic accounts should not be understood as negating their ultimate spiritual perfection. The study ultimately contributes to reducing exegetical tensions and fostering greater convergence in Qur’anic understanding. Extended Abstract Introduction Exegetical discussions within the Sunni and Shi‘i traditions concerning the nature of the faith of the disciples of Jesus (PBUH) in the Holy Qur’an have long been characterized by divergent interpretations. In verse 52 of Sūrah Āl ʿImrān (Qur’an 3), verses 111–113 of Surah al-Mā’idah (Qur’an 5), and verse 14 of Surah al-Ṣaff (Qur’an 38), the disciples, as the chosen companions of Jesus, constitute the focal point of an exegetical debate surrounding their request for the “Heavenly Table Spread” (al-Mā’idah). While some exegetes interpret this request as evidence of an initial deficiency in faith and lingering doubt, others regard it as an expression of the desire to attain a higher degree of certainty and a deeper level of inward conviction. Employing an analytical-comparative approach, this study seeks to re-examine the relevant Qur’anic concepts through a systematic contextual analysis while clarifying the stages of faith and the role of divine testing in strengthening religious belief. Moving beyond purely formal dichotomies, it aims to develop a coherent understanding of the disciples’ spiritual trajectory. At the national level, the significance of this study lies in its potential to reduce exegetical fragmentation and promote methodological convergence among Islamic schools of thought. At the international level, it contributes to clarifying the status of these figures, who occupy a shared place within the Abrahamic religious traditions, and to examining the relationship between miracle, certainty, and human agency. Despite a number of scattered studies on the subject, a systematic and critical investigation of the underlying causes of these divergent interpretations remains lacking. Accordingly, the principal research question of this study is as follows: What epistemological foundations and exegetical indicators have shaped the divergent interpretations advanced by Sunni and Shi‘i exegetes concerning the nature of the disciples’ faith? The originality of this study lies in its formulation of the “Theory of the Perfection of Faith,” a model that views the disciples’ faith not as a binary opposition between doubt and certainty, but rather as a gradual developmental process in which temporary weaknesses do not negate their ultimate spiritual perfection. To achieve this objective, the views of Sunni and Shi‘i exegetes were collected through descriptive-analytical and contextual-exegetical methods. Following their classification and a critical examination of their theological and linguistic foundations, these views were subjected to comparative analysis in order to clarify the points of convergence and divergence between the two exegetical traditions and to propose an effective framework for reducing exegetical disagreements. Research Findings The findings of this study may be organized under three principal axes, encompassing the analysis of exegetical interpretations and the formulation of a comprehensive explanatory framework. Examining the Foundations of Exegetical Divergence: The present study demonstrates that the two opposing interpretations of the disciples’ faith are grounded in distinct interpretive premises: a) The Deficiency Reading: This interpretation is based on literalist and syntactic considerations, including the linguistic context of the disciples’ request for the Heavenly Table Spread and the apparent reproach expressed by Jesus (PBUH), as well as on narrative chronology, which situates the event at the initial stage of their faith. Within this framework, faith is conceived as a binary category defined by either doubt or certainty. b) The Perfection Reading: This interpretation is grounded in the thematic context of the Qur’an, particularly the characterization of the disciples as Anṣār Allāh (“Helpers of God”), as well as in mystical and theological principles. According to this reading, the request for the Heavenly Table Spread does not originate in doubt; rather, it reflects the dynamic nature of faith and its progression from transmitted certainty to inward spiritual witnessing, culminating in the attainment of the station of the shāhidīn (“witnesses”). Fundamental Factors Underlying the Divergence: A critical analysis of the exegetical views indicates that these conflicting interpretations stem from several factors, including the conflation of literal and figurative language, inconsistency with the contextual coherence of the Qur’anic discourse, insufficient attention to the linguistic conventions of the period of revelation, historical inconsistencies, and interpretive judgments concerning the referents of pronouns. Collectively, these factors have contributed to the emergence of a dichotomy between portrayals of the disciples’ faith as either deficient or firm and exemplary. Conclusion Through a comparative analysis of Sunni and Shi‘i exegetical perspectives on verses 111–113 of Sūrah al-Mā’idah (Qur’an 5), this study demonstrates that the exegetical dispute concerning the faith of the disciples originates from two contrasting interpretive approaches: the Deficiency Reading, grounded in the apparent linguistic features of the text and the assumption of initial doubt, and the Perfection Reading, grounded in thematic context and the aspiration for a higher degree of certainty. The roots of this divergence lie in methodological differences among exegetes regarding the interpretation of linguistic convention, the identification of pronominal referents, and the maintenance of contextual coherence. Moving beyond formal dichotomies, this study advances the “Theory of the Perfection of Faith” as a more comprehensive explanatory model for understanding the status of the disciples. According to this theory, the disciples’ spiritual development constitutes a gradual and multi-layered process in which temporary weaknesses not only fail to obstruct perfection but also function as divine tests that enhance cognitive and spiritual capacities. Consequently, such temporary deficiencies do not negate the ultimate perfection of their faith. By integrating exegetical evidence from both Sunni and Shi‘i traditions while preserving contextual coherence, this theory presents an eschatological understanding of the disciples’ faith, affirming their exalted spiritual status as exemplars of sincerity and firmly established certainty. References Baḥrānī, Hāshim. (1415 AH). Al-Burhān fī Tafsīr al-Qurʾān. Bunyād-i Biʿthat Publications. [In Arabic]. Ibn Abī Ḥātim, ʿAbd al-Raḥmān. (1419 AH). Tafsīr al-Qurʾān al-ʿAẓīm Musnadan ʿan al-Rasūl. Maktabat Nizār Muṣṭafā al-Bāz. [In Arabic]. Ibn Shahrāshūb Māzandarānī, Muḥammad ʿAli. (1410 AH). Mutashābih al-Qurʾān wa Mukhtalifuh. Bidār [In Arabic]. Javadi Amoli, ʿAbdullah. (1390 SH). Tasnīm: Tafsīr-i Qurʾān-i Karīm. Isrāʾ Publications. [In Persian]. Rashīd Riḍā, Muḥammad. (1424 AH). Tafsīr al-Manār. Dār al-Maʿrifah. [In Arabic]. Ṭabarī, Muḥammad ibn Jarīr. (1412 AH). Jāmiʿ al-Bayān fī Tafsīr al-Qurʾān (Tafsīr al-Ṭabarī). Dār al-Maʿrifah. [In Arabic]. Ṭabāṭabāʾī, Muḥammad Ḥusayn. (1374 SH). Al-Mīzān fī Tafsīr al-Qurʾān. Daftar-i Intishārāt-i Islāmī. [In Arabic]. Ṭabrisī, Faḍl ibn al-Ḥasan. (1372 SH). Majmaʿ al-Bayān fī Tafsīr al-Qurʾān. Nāṣir Khusro [In Arabic]. Ṭūsī, Muḥammad ibn al-Ḥasan. (n.d.). Al-Tibyān fī Tafsīr al-Qurʾān. Dār Iḥyāʾ al-Turāth al-ʿArabī. [In Arabic]. Zamakhsharī, Maḥmūd ibn ʿUmar. (1407 AH). Al-Kashshāf ʿan Ḥaqāʾiq Ghawāmiḍ al-Tanzīl. Dār al-Kutub al-ʿArabiyyah. [In Arabic].

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