Qom University Comparative Interpretation Research 2476-4191 9 2 2023 10 23 Evaluating the Exegetic Foundation of the Miraculousness of the Quran according to Allamah Tabatabai and Ayatollah Javadi Amoli Evaluating the Exegetic Foundation of the Miraculousness of the Quran according to Allamah Tabatabai and Ayatollah Javadi Amoli 4 34 2546 10.22091/ptt.2023.9093.2210 FA Reza Moaddab 1 Professor of the Department of Quran and Hadith Sciences, Faculty of Theology and Islamic Teachings, University of Qom, Qom, Iran 0000-0001-5845-2307 Muhammad Taqi Diari Bidgoli Professor of the Department of Quran and Hadith Sciences, Faculty of Theology and Islamic Teachings, University of Qom, Qom, Iran 0000-0003-4341-8874 Javad Jamshidi Hasanabadi Ph.D. Candidate, Comparative Exegesis, Department of Quran and Hadith Sciences, Faculty of Theology and Islamic Teachings, University of Qom, Qom Journal Article 2023 02 08 The miraculousness of the Quran is one of the most important exegetic foundations of Allamah Tabatabai and Ayatollah Javadi Amoli. Allamah Tabatabai considers the miraculousness of the Quran to be based on two principles: miraculousness certainly exists and the Quran is one of the instances of miracles. In contrast, Javadi Amoli derives the miraculousness of the Quran through syllogism. Similarly, Javadi Amoli believes that no language can translate the Quran and translation ruins and reduces its subtleties. Thus, he has replaced the translation of the verses with selected exegesis. The other difference between the two exegetes is that Allamah Tabatabai does not consider eloquence to be limited merely to words; rather, it includes both words and meanings. However, Javadi Amoli in a way emphasizes only the meaning and acknowledges that the Arabs had words but the words did not have these exalted meanings. Comparing the foundations of these two exegetes shows that they share a common view regarding the miraculous nature of the Quran; however, there is a difference in the explanation and details of these exegetic foundations between the student and teacher. The most important goal of this article is to probe and analyze the source of this difference in opinion. In this paper, the views of the abovementioned exegetes regarding the basis of the miraculousness of the Quran have been studied using a comparative method. The miraculousness of the Quran is one of the most important exegetic foundations of Allamah Tabatabai and Ayatollah Javadi Amoli. Allamah Tabatabai considers the miraculousness of the Quran to be based on two principles: miraculousness certainly exists and the Quran is one of the instances of miracles. In contrast, Javadi Amoli derives the miraculousness of the Quran through syllogism. Similarly, Javadi Amoli believes that no language can translate the Quran and translation ruins and reduces its subtleties. Thus, he has replaced the translation of the verses with selected exegesis. The other difference between the two exegetes is that Allamah Tabatabai does not consider eloquence to be limited merely to words; rather, it includes both words and meanings. However, Javadi Amoli in a way emphasizes only the meaning and acknowledges that the Arabs had words but the words did not have these exalted meanings. Comparing the foundations of these two exegetes shows that they share a common view regarding the miraculous nature of the Quran; however, there is a difference in the explanation and details of these exegetic foundations between the student and teacher. The most important goal of this article is to probe and analyze the source of this difference in opinion. In this paper, the views of the abovementioned exegetes regarding the basis of the miraculousness of the Quran have been studied using a comparative method.

https://ptt.qom.ac.ir/article_2546_bc3ef1cf62a945ceec8035bd64bf7212.pdf

Qom University Comparative Interpretation Research 2476-4191 9 2 2023 10 23 The flow of commentators' opinions in explaining the verses confirming the system of causality in the social field (Case study of verse 32 of Surah Zukhruf) The flow of commentators' opinions in explaining the verses confirming the system of causality in the social field (Case study of verse 32 of Surah Zukhruf) 33 54 2351 10.22091/ptt.2022.8624.2159 FA Seyedeh Hanieh Momen Ph.D. Candidate, Quran and Hadith Sciences, Department of Quranic Sciences and Jurisprudence, Faculty of Theology and Islamic Teachings, University of Shiraz, Shiraz, Iran 0000-0002-8435-6033 Zahra Ghasemnezhad 2 Associate Professor, Department of Quranic Sciences and Jurisprudence, Faculty of Theology and Islamic Teachings, University of Shiraz, Shiraz, Iran 0000-0003-4655-8707 Journal Article 2022 09 27 One of the laws mentioned in the Holy Quran which has been indicated in many ethical, legal, social, natural, etc. verses directly or indirectly, is the law of causality. The different types of this law such as efficient and final causes, and material and formal causes can be studied and recognized in verses of the Quran. One of these verses in the social sphere that explains the law of causality and which mentions the final cause is verse 32 of the al-Zukhruf Chapter. In this verse, the reason for the “elevation of rank” of some compared to others has been identified as taskhīr. Studying the course of the exegeses of the Holy Quran regarding this phrase in the verses under discussion shows that the understanding of commetators from this phrase has been very different in different time periods, especially in the recent period. Exegetes and Quran researchers have pinpointed various factors in explaining the reason for these exegetic differences; however, among these factors, less attention has been given to the role of “movements” as an external factor that unconsciously influences the understanding of the exegete of the verses of the Quran. The present paper will identify the movement or movements that have played a role in the interpretation of the sentence “… and raised some of them above others in rank, so that some may take others into service…” in the verse under discussion. The findings of this study show that the “master-subject” and “socialism” systems can be recognized as two movements that influence the thoughts of exegetes in the interpretation of the verse under discussion. One of the laws mentioned in the Holy Quran which has been indicated in many ethical, legal, social, natural, etc. verses directly or indirectly, is the law of causality. The different types of this law such as efficient and final causes, and material and formal causes can be studied and recognized in verses of the Quran. One of these verses in the social sphere that explains the law of causality and which mentions the final cause is verse 32 of the al-Zukhruf Chapter. In this verse, the reason for the “elevation of rank” of some compared to others has been identified as taskhīr. Studying the course of the exegeses of the Holy Quran regarding this phrase in the verses under discussion shows that the understanding of commetators from this phrase has been very different in different time periods, especially in the recent period. Exegetes and Quran researchers have pinpointed various factors in explaining the reason for these exegetic differences; however, among these factors, less attention has been given to the role of “movements” as an external factor that unconsciously influences the understanding of the exegete of the verses of the Quran. The present paper will identify the movement or movements that have played a role in the interpretation of the sentence “… and raised some of them above others in rank, so that some may take others into service…” in the verse under discussion. The findings of this study show that the “master-subject” and “socialism” systems can be recognized as two movements that influence the thoughts of exegetes in the interpretation of the verse under discussion.

https://ptt.qom.ac.ir/article_2351_f0c334b24e748772e7a04cd159f0dbeb.pdf

Qom University Comparative Interpretation Research 2476-4191 9 2 2023 10 23 A Comparative Exegesis regarding “Nūr” in Verse 158 of the al-Aʿraaf Chapter according to Abul Futuh Razi and Other Exegetes A Comparative Exegesis regarding “Nūr” in Verse 158 of the al-Aʿraaf Chapter according to Abul Futuh Razi and Other Exegetes 55 78 2484 10.22091/ptt.2023.8537.2145 FA Ali Hasanbeigi Associate Professor, Faculty of Humanities, University of Arak, Arak, Iran. Email 0000-0002-9375-8317 Journal Article 2022 08 26 Verse 158 of the al-Aʿraaf Chapter speaks of a light that has been revealed with the Holy Prophet (peace be upon him and his household). Many exegetes believe that al-nūr refers to the Holy Quran in this verse and some exegetes have suggested other views that are as follows: the talking Quran; the Holy Quran; Imam Ali (peace be upon him) and other Imams, and wilayah (mastership). These views each have their own issues and moreover, none of them can provide a suitable answer to the question of why the word maʿah (with/in addition to) has come with the word inzāl (bringing down). However, the interpretation that Abul Futuh Razi has presented for this part of the verse is different from other interpretations. He considers this light to be Imam Ali (peace be upon him). in this paper, the views of the exegetes will be presented, evaluated, and critiqued and it will be shown that Abul Futuh Razi’s exegesis of the mentioned verse does not require justification and interpretation in contrast to that of other exegetes. Verse 158 of the al-Aʿraaf Chapter speaks of a light that has been revealed with the Holy Prophet (peace be upon him and his household). Many exegetes believe that al-nūr refers to the Holy Quran in this verse and some exegetes have suggested other views that are as follows: the talking Quran; the Holy Quran; Imam Ali (peace be upon him) and other Imams, and wilayah (mastership). These views each have their own issues and moreover, none of them can provide a suitable answer to the question of why the word maʿah (with/in addition to) has come with the word inzāl (bringing down). However, the interpretation that Abul Futuh Razi has presented for this part of the verse is different from other interpretations. He considers this light to be Imam Ali (peace be upon him). in this paper, the views of the exegetes will be presented, evaluated, and critiqued and it will be shown that Abul Futuh Razi’s exegesis of the mentioned verse does not require justification and interpretation in contrast to that of other exegetes.

https://ptt.qom.ac.ir/article_2484_e1d5dd174d02015000a14e1f75d46426.pdf

Qom University Comparative Interpretation Research 2476-4191 9 2 2023 10 23 A comparative study of revenge in the Qur'an from the point of view of commentators: (Allameh Tabatabai "Ra" and Seyyed Qutb) A comparative study of revenge in the Qur'an from the point of view of commentators: (Allameh Tabatabai "Ra" and Seyyed Qutb) 79 100 2700 10.22091/ptt.2024.9747.2264 FA Ali Ahmad Naseh Professor, Department of Quran and Hadith Sciences, Faculty of Islamic Theology and Teachings, University of Qom, Qom, Iran 0009-0006-9623-1314 Golam Hosein Arabi Associate Professor, Department of Quran and Hadith Sciences, Faculty of Islamic Theology and Teachings, University of Qom, Qom, Iran. 0009-0009-9686-3946 Seyed Sadruddin Shawl Chest Ph.D. Candidate, Department of Quran and Hadith Sciences, Faculty of Islamic Theology and Teachings, University of Qom, Qom, Iran 1111-1111-1111-1111 Journal Article 2023 08 06 Retaliation is innately present in human beings and instinctively in some animals. Retaliation has various types including divine and non-divine retribution. In this paper, a comparative study of this topic has been conducted in the commentaries of al-Mīzān and Fī Ẓilāl al-Qurʾan and the common and different points between them have been extracted. This study has provided some conclusions that are as follows: 1) Both exegetes consider retaliation as part of divine customs and believe it to be divided into two categories, individual and social. 2) Social retaliation is considered part of the rights of society. 3) Forgiveness and pardon in instances of personal retaliation are good; however, it has been censured regarding social rights. 4) God takes retribution from guilty and sinful human beings when they have been reminded of divine signs and manifestations and proof has been completed over them. 5) Allamah Tabatabai considers qiṣāṣ (equal retribution) as a type of retaliation; however, Syed Qutb does not. 6) Neither of the two exegetes has indicated who the retaliator is when it has a social aspect and is among social rights. 7) Syed Qutb’s discussions regarding retaliation overlap and are sometimes inconsistent; whereas it is not so in the discussions of Allamah Tabatabai. Retaliation is innately present in human beings and instinctively in some animals. Retaliation has various types including divine and non-divine retribution. In this paper, a comparative study of this topic has been conducted in the commentaries of al-Mīzān and Fī Ẓilāl al-Qurʾan and the common and different points between them have been extracted. This study has provided some conclusions that are as follows: 1) Both exegetes consider retaliation as part of divine customs and believe it to be divided into two categories, individual and social. 2) Social retaliation is considered part of the rights of society. 3) Forgiveness and pardon in instances of personal retaliation are good; however, it has been censured regarding social rights. 4) God takes retribution from guilty and sinful human beings when they have been reminded of divine signs and manifestations and proof has been completed over them. 5) Allamah Tabatabai considers qiṣāṣ (equal retribution) as a type of retaliation; however, Syed Qutb does not. 6) Neither of the two exegetes has indicated who the retaliator is when it has a social aspect and is among social rights. 7) Syed Qutb’s discussions regarding retaliation overlap and are sometimes inconsistent; whereas it is not so in the discussions of Allamah Tabatabai.

https://ptt.qom.ac.ir/article_2700_16ba11acbe0cf7e5023a756f38d690fc.pdf

Qom University Comparative Interpretation Research 2476-4191 9 2 2023 10 23 The Comparative Exegesis of Javadi Amoli and Alusi regarding Maraj al-Baḥrain and al-Luʾluʾ wa-l Marjān The Comparative Exegesis of Javadi Amoli and Alusi regarding Maraj al-Baḥrain and al-Luʾluʾ wa-l Marjān 101 124 2547 10.22091/ptt.2023.9244.2223 FA Reza Baniasadi Assistant Professor, Department of Islamic Knowledge, Faculty of Medicine, Yazd Shahid Sadoughi University of Medical Sciences , Yazd, Iran 0000-0002-1709-8070 Fatemeh Barghun Level 3 student, Field of interpretation and sciences of the Qur'an, Imam Hussein Sisters Seminary yazd, Yazd, Iran 0009-0004-1228-8694 Asma Barghoun Level 4 student, Field of Comparative interpretation of the Qur'an, Imam Hussein Sisters Seminary yazd, Yazd, Iran 0009-0004-5302-8055 Journal Article 2023 03 13 One of the very important topics in understanding the Quran is the discussion of the apparent and inner aspects of the Quran. Some narrations have enumerated seven depths for the Quran. Understanding the apparent aspect of the verses of the Quran is possible for many people; however, not everyone can understand the depths of the Quran and the depth of its depth. Some of the verses of the Holy Quran regarding which the understanding and true intent of the speaker has become controversial among Muslim scholars are verses 19-22 of the al-Rahman Chapter. In these verses, two seas have been mentioned that do not mix despite converging together and from these two seas, pearls and coral are obtained. This paper does a comparative study of the views of two prominent Shiite and Sunni exegetes, that is, Javadi Amoli and Alusi. The findings of this study show that, despite differences, these two exegetes share a common view regarding the apparent interpretation of maraj al-baḥrain (He merged the two seas) and al-luʾluʾ wa-l marjān (the pearl and the coral) in the abovementioned verse; however, they are completely different in their esoteric exegesis of the verses. One of the very important topics in understanding the Quran is the discussion of the apparent and inner aspects of the Quran. Some narrations have enumerated seven depths for the Quran. Understanding the apparent aspect of the verses of the Quran is possible for many people; however, not everyone can understand the depths of the Quran and the depth of its depth. Some of the verses of the Holy Quran regarding which the understanding and true intent of the speaker has become controversial among Muslim scholars are verses 19-22 of the al-Rahman Chapter. In these verses, two seas have been mentioned that do not mix despite converging together and from these two seas, pearls and coral are obtained. This paper does a comparative study of the views of two prominent Shiite and Sunni exegetes, that is, Javadi Amoli and Alusi. The findings of this study show that, despite differences, these two exegetes share a common view regarding the apparent interpretation of maraj al-baḥrain (He merged the two seas) and al-luʾluʾ wa-l marjān (the pearl and the coral) in the abovementioned verse; however, they are completely different in their esoteric exegesis of the verses.

https://ptt.qom.ac.ir/article_2547_c78eae370bd3ef70762e58b27aa32e14.pdf

Qom University Comparative Interpretation Research 2476-4191 9 2 2023 10 23 Comparative Exegesis of Allamah Tabatabai and alHibri’s Views regarding Nushūz in verse 34 of the alNisa Chapter Comparative Exegesis of Allamah Tabatabai and alHibri’s Views regarding Nushūz in verse 34 of the alNisa Chapter 125 149 2548 10.22091/ptt.2023.9027.2196 FA Negar Karimpour Ph.D. Candidate, Women’s Studies, Faculty of Women and Family, University of Religions and Denominations, Qom, Iran 0000-0003-0867-5435 Mohsen Badreh Assistant Professor, Department of Women and Family Studies, Faculty of Social Sciences and Economics, Alzahra University, Tehran, Journal Article 2023 01 21 The concept of nushūz (disobedience) in verse 34 of the al-Nisa Chapter is one of the most frequent issues of women’s rights in the Quran. One of the neo-thinkers who pay special attention to this verse is Azizah al-Hibri. Allamah Tabatabai’s al-Mizan, one of the most important books of Shiite exegeses, also includes an interpretation of this verse. This paper, using a comparative exegesis method, delves into Allamah Tabatabai and al-Hibri’s interpretations of nushūz in the abovementioned verse and what similarities and differences these interpretations have with each other. Allamah Tabatabai considers the identity of a woman to be equal to that of a man and believes that one cannot have a biased view toward women. Thus, common assumptions regarding the hitting of women have no place in his view. Al-Hibri addresses nushūz mostly with emphasis on a narration of the Holy Prophet (peace be upon him and his household) in which he interprets it as an evident disgrace, that is, adultery and, as a result, she makes the meaning of nushūz much narrower. The concept of nushūz (disobedience) in verse 34 of the al-Nisa Chapter is one of the most frequent issues of women’s rights in the Quran. One of the neo-thinkers who pay special attention to this verse is Azizah al-Hibri. Allamah Tabatabai’s al-Mizan, one of the most important books of Shiite exegeses, also includes an interpretation of this verse. This paper, using a comparative exegesis method, delves into Allamah Tabatabai and al-Hibri’s interpretations of nushūz in the abovementioned verse and what similarities and differences these interpretations have with each other. Allamah Tabatabai considers the identity of a woman to be equal to that of a man and believes that one cannot have a biased view toward women. Thus, common assumptions regarding the hitting of women have no place in his view. Al-Hibri addresses nushūz mostly with emphasis on a narration of the Holy Prophet (peace be upon him and his household) in which he interprets it as an evident disgrace, that is, adultery and, as a result, she makes the meaning of nushūz much narrower.

https://ptt.qom.ac.ir/article_2548_c1def1ddcb618a9547d0ae9a0435a3c5.pdf

Qom University Comparative Interpretation Research 2476-4191 9 2 2023 10 23 The Study and Critique of the Approach of Exegetes regarding Abraham’s Argument in Verse 74 of the Chapter of Hud The Study and Critique of the Approach of Exegetes regarding Abraham’s Argument in Verse 74 of the Chapter of Hud 150 172 2537 10.22091/ptt.2023.9058.2199 FA Meysam Kohantorabi Assistant Professor, Department of Islamic Jurisprudence and Law, Faculty of Humanities, Buzurgmehr Qainat University, South Khorasan, Iran 0000-0002-0439-1737 Fariba Chedani 2 Master’s Student of Quran and Hadith Sciences, Department of Quran and Hadith Sciences, Faculty of Humanities, Tarbiat Modarres University, Tehran 0000-0002-0558-6122 Journal Article 2023 01 29 Verse 74 of the Chapter of Hud reports Abraham’s argument with God regarding the People of Lot. There are detailed dialogues among Sunni and Shiite exegetes and even their theologians relating to this topic and questions have also been raised in this regard; questions that have challenged the infallibility of Abraham (peace be upon him) specifically and prophets in general. Some have considered the subject of argument to be the person of Lot (peace be upon him) and others the People of Lot. A group believes that Abraham’s argument was an inquiry and probe and some believe that it was an argument meant to be an intercession. After enumerating the different views regarding Abraham’s argument with God, the present paper describes and critiques the views of Shiite and Sunni exegetes regarding this subject through a critical analytic method based on Quranic teachings. Considering the compassionate character of Abraham reflected in the Quran, it seems that the concept of argument is precatory and supplicatory out of compassion and with the intent of finding a way to guide a people who were on the threshold of divine punishment. However, because, based on divine knowledge, this return was not possible, Abraham’s request was denied. Since this argument was before the announcement of God’s final decision, it does not negate infallibility. Verse 74 of the Chapter of Hud reports Abraham’s argument with God regarding the People of Lot. There are detailed dialogues among Sunni and Shiite exegetes and even their theologians relating to this topic and questions have also been raised in this regard; questions that have challenged the infallibility of Abraham (peace be upon him) specifically and prophets in general. Some have considered the subject of argument to be the person of Lot (peace be upon him) and others the People of Lot. A group believes that Abraham’s argument was an inquiry and probe and some believe that it was an argument meant to be an intercession. After enumerating the different views regarding Abraham’s argument with God, the present paper describes and critiques the views of Shiite and Sunni exegetes regarding this subject through a critical analytic method based on Quranic teachings. Considering the compassionate character of Abraham reflected in the Quran, it seems that the concept of argument is precatory and supplicatory out of compassion and with the intent of finding a way to guide a people who were on the threshold of divine punishment. However, because, based on divine knowledge, this return was not possible, Abraham’s request was denied. Since this argument was before the announcement of God’s final decision, it does not negate infallibility.

https://ptt.qom.ac.ir/article_2537_b8773cd18e45214826bf57f917caa151.pdf

Qom University Comparative Interpretation Research 2476-4191 9 2 2023 10 23 Criteria for Applying the Interpretive Rule “Authenticity of the Contents of the Independent Sentences of the Qurʾan” in al-Mizan and al-Tahrir wa-l Tanwir Criteria for Applying the Interpretive Rule “Authenticity of the Contents of the Independent Sentences of the Qurʾan” in al-Mizan and al-Tahrir wa-l Tanwir 173 202 2532 10.22091/ptt.2023.6426.1899 FA Ali Rad 1 Associate Professor, Department of Quran and Hadith Sciences, Faculty of Theology, Farabi School, University of Tehran, Qom, Iran . Email: ali.rad@ut.ac.ir 00000000000000000000 Roohollah Shahidi 2 Assistant Professor, Department of Quran and Hadith Sciences, Faculty of Theology, Farabi School, University of Tehran, Qom, Iran. Email: shahidi@ut.ac.ir Atefeh Mohammadzadeh 3 Ph.D. Student, Quran and Hadith Sciences, Department of Quran and Hadith Sciences, Faculty of Theology, Farabi School, University of Tehran, Qom, Iran. Email: at.mohammadzadeh@ut.ac.ir Journal Article 2020 12 30 The rule of “authenticity of the contents of the independent sentences of the Qurʾan” is one of the rules that has been considered in contemporary exegeses. Allamah Tabatabai and Ibn Ashour have applied this rule in their interpretive discussions. However, they have not explained the criteria and conditions of its application in the framework of a coherent theory so that others can methodically apply this rule in interpretive studies and assess the scope and accuracy of the use of this rule by these two commentators. The result of collecting and analyzing the views of Allameh Tabatabai and Ibn Ashur is that both of them have relied on common criteria in applying the mentioned rule such as referring the sentences to divine traditions, the implication of sentences on belief and moral standards, the existence of reasoning in sentences, and matching the sentences with proverbs. Among the criteria, Allamah Tabatabai has paid special attention to the narrations of the Infallibles (peace be upon them) and the law “The example is taken from the generality of the words not the specificity of the cause”. Therefore, it can be said that although both commentators are somewhat in agreement with each other; however, in general, Allamah Tabatabai has surpassed in the systematic application of this rule due to due to the use of narrations and the interpretive teachings of the AhlulBayt (peace be upon them). The rule of “authenticity of the contents of the independent sentences of the Qurʾan” is one of the rules that has been considered in contemporary exegeses. Allamah Tabatabai and Ibn Ashour have applied this rule in their interpretive discussions. However, they have not explained the criteria and conditions of its application in the framework of a coherent theory so that others can methodically apply this rule in interpretive studies and assess the scope and accuracy of the use of this rule by these two commentators. The result of collecting and analyzing the views of Allameh Tabatabai and Ibn Ashur is that both of them have relied on common criteria in applying the mentioned rule such as referring the sentences to divine traditions, the implication of sentences on belief and moral standards, the existence of reasoning in sentences, and matching the sentences with proverbs. Among the criteria, Allamah Tabatabai has paid special attention to the narrations of the Infallibles (peace be upon them) and the law “The example is taken from the generality of the words not the specificity of the cause”. Therefore, it can be said that although both commentators are somewhat in agreement with each other; however, in general, Allamah Tabatabai has surpassed in the systematic application of this rule due to due to the use of narrations and the interpretive teachings of the AhlulBayt (peace be upon them).

https://ptt.qom.ac.ir/article_2532_1cf9dbc6c242e8caa19ad7df472437d3.pdf

Qom University Comparative Interpretation Research 2476-4191 9 2 2023 10 23 Analyzing the Origins of the Temporal Aspect of the Theory of Impeccability in the Commentaries of Fakr al-Razi and Ibn Sharaf Shah Analyzing the Origins of the Temporal Aspect of the Theory of Impeccability in the Commentaries of Fakr al-Razi and Ibn Sharaf Shah 203 229 2533 10.22091/ptt.2023.8792.2176 FA Mohammad Haadi Safari 1 Ph.D. student, Quran and Hadith, Quran and Hadith University, Qom, Iran .Email: haadi.safari@chmail.ir 0009-0004-2213-9190 Ahmad Karimi Associate Professor of Religious Studies and Islamic Theology, Quran and Hadith University, Qom, Iran. Email: ahmad.karimi@gmail.com 0000-0002-5525-2024 Journal Article 2022 11 21 The temporal aspect of the doctrine of impeccability has been a point of contention between absolutists and opponents. By comparing the views of two commentators, Fakhr al-Razi (606 AH), who considers impeccability to be timeless, and Ibn Sharaf Shah al-Hosseini (810 AH), who considers the scope of impeccability to be unquestionable, this study has tried to examine their point of view about the temporal aspect of impeccability in connection with related Quranic words: “dhanb” [al-Fatḥ: 2], “wezr” [al-Sharḥ: 2] and “ḍalāl” [al-Ḍuha: 7]. The findings showed that both commentators do not consider these words to be in conflict with impeccability, and, as a result, it is not possible to conclude from them the temporality of impeccability. However, Fakhr al-Razi emphasized the concept of impeccability’s temporality, which is based on Ashʿaari biases and incorruptible news. He tries not to deviate from his theological thought in this regard with different interpretations, and therefore, his methodological and semantic positions in this regard are not in harmony with his theological point of view. The temporal aspect of the doctrine of impeccability has been a point of contention between absolutists and opponents. By comparing the views of two commentators, Fakhr al-Razi (606 AH), who considers impeccability to be timeless, and Ibn Sharaf Shah al-Hosseini (810 AH), who considers the scope of impeccability to be unquestionable, this study has tried to examine their point of view about the temporal aspect of impeccability in connection with related Quranic words: “dhanb” [al-Fatḥ: 2], “wezr” [al-Sharḥ: 2] and “ḍalāl” [al-Ḍuha: 7]. The findings showed that both commentators do not consider these words to be in conflict with impeccability, and, as a result, it is not possible to conclude from them the temporality of impeccability. However, Fakhr al-Razi emphasized the concept of impeccability’s temporality, which is based on Ashʿaari biases and incorruptible news. He tries not to deviate from his theological thought in this regard with different interpretations, and therefore, his methodological and semantic positions in this regard are not in harmony with his theological point of view.

https://ptt.qom.ac.ir/article_2533_01b061c9b3e6d0018d85d8963706d193.pdf

Qom University Comparative Interpretation Research 2476-4191 9 2 2023 10 23 The Exegetic Method of Majd al-Bayān and Comparing it to the Exegetic Method of al-Ṣāfī The Exegetic Method of Majd al-Bayān and Comparing it to the Exegetic Method of al-Ṣāfī 230 261 2535 10.22091/ptt.2023.8696.2164 FA Zeinab Roostaei Assistant Professor, Shiraz Faculty of Quranic Sciences, Uloom va Maaref-i Quran-i Karim University, Qom, Iran .Email: zeinabroostaee@yahoo.com 0000-0001-6971-4915 Zahra Mahmoodhaghighi Masters in the Exegesis of the Holy Quran, Shiraz Faculty of Quranic Sciences, Uloom va Maaref-i Quran-i Karim University, Qom, Iran. Email: haghighi75z@gmail.com Journal Article 2022 10 22 Majd al-Bayān fī Tafsīr al-Qurʾan, written by Muhammad Husayn Isfahani, is one of the contemporary exegeses that is similar to Fayz Kashani’s Tafsīr al- Ṣāfī in terms of the early structure of the book, exegetic sources, scientific personality, and inclinations of the exegete. On the other hand, in some instances, Isfahani has been influenced by the views of Fayz. Nevertheless, no study has been performed yet regarding the method of Isfahani in Majd al-Bayān and comparing it to the method of Fayz Kashani in Tafsir Ṣāfī. What methods did Isfahani use and what are the similarities and differences between his work and that of Fayz Kashani? These are questions that this study seeks to answer. This study shows that the narrative, rational-jurisprudential, and literary methods are the three prominent methods used by Isfahani in Majd al-Bayān. Isfahani’s plentiful analyses along with the use of narrations remove this exegesis from among the narrative exegeses. Among the manifestations of the rational-jurisprudential method in Isfahani’s exegesis are the following: considering rationalization to be correct, using the argument method in analyzing issues, considering the types of contexts, conceptual development, and eliminating the particularity of verses. Isfahani’s method is not fixed in literary discussions and he has different methods according to the intent. He believes in the Theory of the Spirit of Meaning in analyzing terms even though his view has some differences in some of the details of this theory with other experts. He has also paid less attention to the topics of the morphology, syntax, and rhetoric of the verses. Majd al-Bayān fī Tafsīr al-Qurʾan, written by Muhammad Husayn Isfahani, is one of the contemporary exegeses that is similar to Fayz Kashani’s Tafsīr al- Ṣāfī in terms of the early structure of the book, exegetic sources, scientific personality, and inclinations of the exegete. On the other hand, in some instances, Isfahani has been influenced by the views of Fayz. Nevertheless, no study has been performed yet regarding the method of Isfahani in Majd al-Bayān and comparing it to the method of Fayz Kashani in Tafsir Ṣāfī. What methods did Isfahani use and what are the similarities and differences between his work and that of Fayz Kashani? These are questions that this study seeks to answer. This study shows that the narrative, rational-jurisprudential, and literary methods are the three prominent methods used by Isfahani in Majd al-Bayān. Isfahani’s plentiful analyses along with the use of narrations remove this exegesis from among the narrative exegeses. Among the manifestations of the rational-jurisprudential method in Isfahani’s exegesis are the following: considering rationalization to be correct, using the argument method in analyzing issues, considering the types of contexts, conceptual development, and eliminating the particularity of verses. Isfahani’s method is not fixed in literary discussions and he has different methods according to the intent. He believes in the Theory of the Spirit of Meaning in analyzing terms even though his view has some differences in some of the details of this theory with other experts. He has also paid less attention to the topics of the morphology, syntax, and rhetoric of the verses.

https://ptt.qom.ac.ir/article_2535_00aa026dcd935f9df84384ec48d3bfce.pdf

Qom University Comparative Interpretation Research 2476-4191 9 2 2023 10 23 Discourse Analysis of Verse Twenty-five of the al-Anfal Chapter in the Exegeses of Sunni and Shia Denominations Discourse Analysis of Verse Twenty-five of the al-Anfal Chapter in the Exegeses of Sunni and Shia Denominations 262 292 2701 10.22091/ptt.2023.9227.2221 FA Fatemeh Dastranj Associate Professor, Department of Quran and Hadith Sciences, Faculty of Humanities, University of Arak, Arak, Iran Email: f-dastranj@araku.ac.ir 0000-0001-8663-7114 Naval Hazbavi Ph.D. Candidate, Quran and Hadith Sciences, Quran and Hadith Sciences, Faculty of Humanities, University of Arak, Arak, Iran. Email: h.naval@ymail.com 0000-0003-2767-9749 Journal Article 2023 03 10 Discourse analysis is one of the new methods that discover the meaning of a text and its underlying layers. Verse twenty-five of the al-Anfal Chapter is one of the verses under discussion between Muslim scholars in which different exegetic views regarding the term fitnah (corruption) and its concept in the verse have been addressed. Focusing on the discourse in the verse is a way to methodically understand the intended meaning in the verse. The present paper seeks to answer the issue of what is the main essence of the discourse in verse twenty-five of the al-Anfal Chapter. Thus, efforts have been made to achieve new findings from the discourse in the verse under discussion considering the social, cultural, and valuative structures in whose context the verse has emerged. In the present study, which has been done using a discourse analysis method, considering the conceptology of the term fitnah, the verbal structure of the verse, and with regards to the relationships of association and succession, it was concluded that the central denotable of the discourse under discussion is the concept of wilayah (mastership). Considering the context of the verses and internal and external evidence, it is clear that the mission of the Holy Prophet (peace be upon him and his household) and the religion of Islam is a wilayah-focused movement and the way to confront corruptions is to hold onto the Book of God and the conduct of the Prophet and similarly, wilayah. The discourse in verse twenty-five of the al-Anfal Chapter is a cautionary and conscious discourse that formulates social relationships between different groups. Thus, in the conceptual system of the Quran, fitnah holds a special position, and the value and anti-value structures form around the central denotable of this discourse which is wilayah. Discourse analysis is one of the new methods that discover the meaning of a text and its underlying layers. Verse twenty-five of the al-Anfal Chapter is one of the verses under discussion between Muslim scholars in which different exegetic views regarding the term fitnah (corruption) and its concept in the verse have been addressed. Focusing on the discourse in the verse is a way to methodically understand the intended meaning in the verse. The present paper seeks to answer the issue of what is the main essence of the discourse in verse twenty-five of the al-Anfal Chapter. Thus, efforts have been made to achieve new findings from the discourse in the verse under discussion considering the social, cultural, and valuative structures in whose context the verse has emerged. In the present study, which has been done using a discourse analysis method, considering the conceptology of the term fitnah, the verbal structure of the verse, and with regards to the relationships of association and succession, it was concluded that the central denotable of the discourse under discussion is the concept of wilayah (mastership). Considering the context of the verses and internal and external evidence, it is clear that the mission of the Holy Prophet (peace be upon him and his household) and the religion of Islam is a wilayah-focused movement and the way to confront corruptions is to hold onto the Book of God and the conduct of the Prophet and similarly, wilayah. The discourse in verse twenty-five of the al-Anfal Chapter is a cautionary and conscious discourse that formulates social relationships between different groups. Thus, in the conceptual system of the Quran, fitnah holds a special position, and the value and anti-value structures form around the central denotable of this discourse which is wilayah.

https://ptt.qom.ac.ir/article_2701_bba2a53623dd9094d14bcfde94daac1e.pdf

Qom University Comparative Interpretation Research 2476-4191 9 2 2023 10 23 The Instances of the Promised Nation in the Vicegerency Verse with a Critical Approach to Fakhr Razi The Instances of the Promised Nation in the Vicegerency Verse with a Critical Approach to Fakhr Razi 293 323 2534 10.22091/ptt.2023.8530.2150 FA Hasanali Noruzi Azaraki Assistant Professor, Faculty of Quranic Sciences of Malayer, Ulum-i Quran va Maaref-i Quran-i Karim University, Qom, Iran. Email: h.noruzi@quran.ac.ir 0000-0002-5370-3936 Journal Article 2022 09 06 The religion of Islam, as the last and most complete heavenly religion, has described the future of human beings very clearly in the form of the Mahdism thought. Based on the teachings of the Quran, the final and global governance belongs to the righteous and oppressed and a person from the progeny of the Holy Prophet (peace be upon him and his household) will establish security, servitude to God, and extensive universal justice at the head of the promised people and with divine help and efficient management. Even though belief in the vicegerency of the promised people is accepted in all Islamic denominations and sects; however, there are differences in opinion regarding the instances, place and time, and how the promises in the verse will be realized. The main issue of this study is comparatively studying the Shiite and Sunni views regarding the promised people with emphasis on the views of Fakhr Razi. Fakhr Razi, like many Sunni scholars, believes that the content of the verse was realized in the time of the companions of the Prophet and the verse denotes the caliphate and imamate of the four imams – Abu Bakr, Umar, Uthman, and Ali (peace be upon him) – and the promised people refers to the companions of the Prophet; however, considering the chaotic political and social situation of the time of Imam Ali, he denies that the verse denotes the Imam. Based on the semantic denotation of keywords, the cause of revelation, the contents of verses and narrations, and the definitive history of the Shiites and Sunnis, it is clear that the vicegerency verse refers to the time of the reappearance and governance of Imam Mahdi (may Allah hasten his reappearance).. The religion of Islam, as the last and most complete heavenly religion, has described the future of human beings very clearly in the form of the Mahdism thought. Based on the teachings of the Quran, the final and global governance belongs to the righteous and oppressed and a person from the progeny of the Holy Prophet (peace be upon him and his household) will establish security, servitude to God, and extensive universal justice at the head of the promised people and with divine help and efficient management. Even though belief in the vicegerency of the promised people is accepted in all Islamic denominations and sects; however, there are differences in opinion regarding the instances, place and time, and how the promises in the verse will be realized. The main issue of this study is comparatively studying the Shiite and Sunni views regarding the promised people with emphasis on the views of Fakhr Razi. Fakhr Razi, like many Sunni scholars, believes that the content of the verse was realized in the time of the companions of the Prophet and the verse denotes the caliphate and imamate of the four imams – Abu Bakr, Umar, Uthman, and Ali (peace be upon him) – and the promised people refers to the companions of the Prophet; however, considering the chaotic political and social situation of the time of Imam Ali, he denies that the verse denotes the Imam. Based on the semantic denotation of keywords, the cause of revelation, the contents of verses and narrations, and the definitive history of the Shiites and Sunnis, it is clear that the vicegerency verse refers to the time of the reappearance and governance of Imam Mahdi (may Allah hasten his reappearance)..

https://ptt.qom.ac.ir/article_2534_369741318bc087859ae51e6065d92c33.pdf