Qom University Comparative Interpretation Research 2476-4191 10 2 2025 02 19 The Disobedience of Adam: An Comparative Interpretation of Verse 121 of the al-Ṭāhā Chapter The Disobedience of Adam: An Comparative Interpretation of Verse 121 of the al-Ṭāhā Chapter 1 24 2655 10.22091/ptt.2024.9347.2232 FA Ashkan Javanmard Ph.D. Candidate, Quran and Hadith Sciences Department, Faculty of Islamic Theology and Teachings, University of Qom, 0009-0005-0665-3808 Seyyed Reza Moaddab Professor, Quran and Hadith Sciences Department, Faculty of Islamic Theology and Teachings, University of Qom 0000-0001-5361-3124 Mustaffa Bin Abdullah Professor, Department of Al-Quran and Al-Hadith, Academy of Islamic StudiesAcademy of Islamic Studies, Universiti Malaya, Kuala Lumpur, Malaysia Journal Article 2023 04 24 The verses related to instantial denigration or attribution of specific sins and wrongdoings to the great Divine Prophets have always been a subject of discussion and dispute among Quranic exegetes. Verse 121 of the al-Ṭāhā Chapter is one of these controversial verses, in which the two verbs, “disobedience” (ʿiṣyān) and “misguidance” (ghiwāyat) are attributed to Prophet Adam (peace be upon him). The main question of this study is whether it is possible to conceive the verbs “disobedience” and “misguidance” in relation to Adam (peace be upon him)–despite the belief in the infallibility of the prophets–in their literal meanings, or must one, like other commentators, resort to complex interpretations that are sometimes inconsistent with the apparent meaning of the verse? This research, conducted through an analytical-comparative method, concludes that in the verse under discussion, not only is there no accurate and justified metaphorical context (i.e., qarīna-yi ṣārifah: a context that takes a word from its real meaning to its metaphorical one) for interpreting the apparent meanings of disobedience and misguidance in relation to Adam (P.B.U.H.) in the manner suggested by some exegetes, but there are numerous corroborators that can be derived for determining the literal meanings of these verbs as the primary intended meaning of the Divine speech. Introduction The verses related to specific denigration or attribution of specific sins and wrongdoings to the great Divine Prophets have always been a subject of discussion and dispute among Quranic exegetes. A brief review of the views of exegetes on similar subjects suggests that there are fundamentally two major groups of exegetes who have serious disagreements regarding such verses: The first group, invoking the general principles of the infallibility of the Prophets in the Quran and narrations, and relying on theological assumptions, rejects the literal meanings of such verses and inevitably resorts to their interpretation. In contrast, the second group considers the literal aspect of such verses as the intended meaning of the speaker by maintaining the authority of the literal meanings of the verses and the lack of accurate and justified metaphorical contexts. Verse 121 of the al- Ṭāhā Chapter is one of these controversial verses, in which the verbs disobedience and misguidance are attributed to Adam (A.S.). The main question of this study is whether it is possible to conceive “disobedience” and “misguidance” in relation to Adam (A.S.), despite belief in the infallibility of the Prophets, in their literal meanings, or must one, like other exegetes, resort to complex interpretations that are sometimes inconsistent with the literal meaning of the verse? The assumption of this study is that the human dimensions of the Divine Prophets (A.S.) are similar to other human beings in terms of commitment and inclusion in divine obligations and trials throughout their blessed lives. The result of this research is a correct understanding of the meanings of such verses and a more realistic recognition–free from exaggeration and diminution–of the status of the Divine Prophets as pillars of guidance in order to properly emulate them. A Comparative Analysis of the Verse in the Exegeses of the Two Sects A review of the opinions of commentators–within their historical context–shows that in the early centuries, the main approach of commentators, especially those of the Sunni tradition, was simplicity, reliance on the apparent meanings of the verses, and avoidance of complex interpretations regarding the verses under discussion. From the fifth century onward, with the expansion of jurisprudential and theological schools and the debates among their followers, along with the coherence and spread of the theological beliefs of the Shiite school, the emphasis on the infallibility of the Prophets and the effort to reinterpret and harmonize the meanings of the verses with this belief became the dominant approach among many Shiite exegeted. This approach was also followed and strengthened by other commentators of this sect in later centuries, such as Tabarsi and Abu al-Futuh al-Razi. The stance of Shiite exegetes on the views of Sunni scholars—such as Muhyiddin Ibn Arabi, al-Qurtubi, al-Alusi, and others—was also influential, leading to an interpretation of Adam’s (A.S.) disobedience as an instantial and relative deficiency. Allamah Tabatabai and his students in the contemporary centuries, under the influence of the narrations of the Ahlulbayt (A.S.), especially the narration of Imam Reza (A.S.) and the justifications of the Hadith (Akhbārī: those who accept only narrations and reject reasoning) scholars, have adopted the guidance-oriented nature of God’s prohibition in this regard as their preferred opinion. Critics such as Fakhr al-Din al-Razi, Fazlullah, Qaraati, and Sadeqi Tehrani in various centuries have worked to critique and clarify the incorrect consequences of some prevalent opinions among exegetes and to correct them. In the author's view, Imam Khomeini's (R.A.) perspective is a comprehensive one, harmonizing both the apparent and deeper meanings of God’s words, while simultaneously embodying free thought and profound insight. Conclusion A general summary of the linguistic, literary, comparative, narrative, rational, and mystical discussions in the interpretation of the verse in question reveals that not only is there no solid and justified metaphorical context to reinterpret the apparent meaning of this verse into the suggested interpretations, but on the contrary, there is numerous supporting evidence for affirming the apparent meaning of the verse and the actions used within it as the primary denotations of the speaker’s words. Of course, the sin of the prophets should be considered in light of their high status and the severity of their trials, and to attribute it to the sins and faults of ordinary and imperfect human beings is a highly erroneous judgment. References Abul Futuh Razi, H. (1987). Rowd al-jinan war ruh al-jinan fi tafsir al-Qurʾan. Bunyad-i Pazhouhesh-hayi Islami-yi Astan Qods Razavi. [In Arabic]. Alusi, M. (1994). Ruh al-maʿani fi tafsir al-Qurʾan al-ʿAzim wa al-sabʿ al-mathani. Dar al-Kutub al-Ilmiyyah. [In Arabic]. Fadlullah, M. H. (1998). Min wahy al-Qurʾan. Dar al-Malak li-l Tabaah wa al-nashr. [In Arabic]. Khomeini, R. (2009). Aadab al-salat. Muassasa-yi Tanzim va Nashr-i Aathar-i Imam Khomeini. [In Persian]. Qaraati, M. (2004). Tafsir-i Nur. Markaz-i Farhangi-yi Dars-hayi az Quran. [In Persian]. Sadeqi Tehrani, M. (1986). Al-Furqan fi tafsir al-Qurʾan bi-l Qurʾan wa al-Sunnah. Farhang-i Islami Publications. [In Arabic]. Sobhani Tabrizi, J. (2009). Manshour-i Javeed. Muassasa-yi Imam Sadeq. [In Persian]. Tabatabai, M. H. (1996). Al-Mizan fi tafsir al-Qurʾan. Muassasat al-Aalami li-l Matbuaat. [In Arabic]. Tusi, M. (n.d.). Al-Tibyan fi tafsir al-Qurʾan. Dar Ihya al-Turath al-Arabi. [In Arabic]. Zamakhshari, M. (1986). Al-Kashshaf ʿan haqaʾiq ghawamid al-tanzil wa ʿuyun al-aqawil fi wujuh al-taʾwil. Dar al-Kitab al-Arabi. [In Arabic]. * Received 1 March 2024; Received in revised from14 April 2024; Accepted 17 April 2024; Published online 20 November 2024 Cite this article: Javanmard, A., & Moaddab, R. (2024). The Disobedience of Adam: An Comparative Interpretation of Verse 121 of the al-Ṭāhā Chapter. Comparative Interpretation Research, 10(2), 1‑24. https://doi.org/10.22091/ptt.2024.9347.2232 Publisher: University of Qom © The Author(s) The verses related to instantial denigration or attribution of specific sins and wrongdoings to the great Divine Prophets have always been a subject of discussion and dispute among Quranic exegetes. Verse 121 of the al-Ṭāhā Chapter is one of these controversial verses, in which the two verbs, “disobedience” (ʿiṣyān) and “misguidance” (ghiwāyat) are attributed to Prophet Adam (peace be upon him). The main question of this study is whether it is possible to conceive the verbs “disobedience” and “misguidance” in relation to Adam (peace be upon him)–despite the belief in the infallibility of the prophets–in their literal meanings, or must one, like other commentators, resort to complex interpretations that are sometimes inconsistent with the apparent meaning of the verse? This research, conducted through an analytical-comparative method, concludes that in the verse under discussion, not only is there no accurate and justified metaphorical context (i.e., qarīna-yi ṣārifah: a context that takes a word from its real meaning to its metaphorical one) for interpreting the apparent meanings of disobedience and misguidance in relation to Adam (P.B.U.H.) in the manner suggested by some exegetes, but there are numerous corroborators that can be derived for determining the literal meanings of these verbs as the primary intended meaning of the Divine speech. Introduction The verses related to specific denigration or attribution of specific sins and wrongdoings to the great Divine Prophets have always been a subject of discussion and dispute among Quranic exegetes. A brief review of the views of exegetes on similar subjects suggests that there are fundamentally two major groups of exegetes who have serious disagreements regarding such verses: The first group, invoking the general principles of the infallibility of the Prophets in the Quran and narrations, and relying on theological assumptions, rejects the literal meanings of such verses and inevitably resorts to their interpretation. In contrast, the second group considers the literal aspect of such verses as the intended meaning of the speaker by maintaining the authority of the literal meanings of the verses and the lack of accurate and justified metaphorical contexts. Verse 121 of the al- Ṭāhā Chapter is one of these controversial verses, in which the verbs disobedience and misguidance are attributed to Adam (A.S.). The main question of this study is whether it is possible to conceive “disobedience” and “misguidance” in relation to Adam (A.S.), despite belief in the infallibility of the Prophets, in their literal meanings, or must one, like other exegetes, resort to complex interpretations that are sometimes inconsistent with the literal meaning of the verse? The assumption of this study is that the human dimensions of the Divine Prophets (A.S.) are similar to other human beings in terms of commitment and inclusion in divine obligations and trials throughout their blessed lives. The result of this research is a correct understanding of the meanings of such verses and a more realistic recognition–free from exaggeration and diminution–of the status of the Divine Prophets as pillars of guidance in order to properly emulate them. A Comparative Analysis of the Verse in the Exegeses of the Two Sects A review of the opinions of commentators–within their historical context–shows that in the early centuries, the main approach of commentators, especially those of the Sunni tradition, was simplicity, reliance on the apparent meanings of the verses, and avoidance of complex interpretations regarding the verses under discussion. From the fifth century onward, with the expansion of jurisprudential and theological schools and the debates among their followers, along with the coherence and spread of the theological beliefs of the Shiite school, the emphasis on the infallibility of the Prophets and the effort to reinterpret and harmonize the meanings of the verses with this belief became the dominant approach among many Shiite exegeted. This approach was also followed and strengthened by other commentators of this sect in later centuries, such as Tabarsi and Abu al-Futuh al-Razi. The stance of Shiite exegetes on the views of Sunni scholars—such as Muhyiddin Ibn Arabi, al-Qurtubi, al-Alusi, and others—was also influential, leading to an interpretation of Adam’s (A.S.) disobedience as an instantial and relative deficiency. Allamah Tabatabai and his students in the contemporary centuries, under the influence of the narrations of the Ahlulbayt (A.S.), especially the narration of Imam Reza (A.S.) and the justifications of the Hadith (Akhbārī: those who accept only narrations and reject reasoning) scholars, have adopted the guidance-oriented nature of God’s prohibition in this regard as their preferred opinion. Critics such as Fakhr al-Din al-Razi, Fazlullah, Qaraati, and Sadeqi Tehrani in various centuries have worked to critique and clarify the incorrect consequences of some prevalent opinions among exegetes and to correct them. In the author's view, Imam Khomeini's (R.A.) perspective is a comprehensive one, harmonizing both the apparent and deeper meanings of God’s words, while simultaneously embodying free thought and profound insight. Conclusion A general summary of the linguistic, literary, comparative, narrative, rational, and mystical discussions in the interpretation of the verse in question reveals that not only is there no solid and justified metaphorical context to reinterpret the apparent meaning of this verse into the suggested interpretations, but on the contrary, there is numerous supporting evidence for affirming the apparent meaning of the verse and the actions used within it as the primary denotations of the speaker’s words. Of course, the sin of the prophets should be considered in light of their high status and the severity of their trials, and to attribute it to the sins and faults of ordinary and imperfect human beings is a highly erroneous judgment. References Abul Futuh Razi, H. (1987). Rowd al-jinan war ruh al-jinan fi tafsir al-Qurʾan. Bunyad-i Pazhouhesh-hayi Islami-yi Astan Qods Razavi. [In Arabic]. Alusi, M. (1994). Ruh al-maʿani fi tafsir al-Qurʾan al-ʿAzim wa al-sabʿ al-mathani. Dar al-Kutub al-Ilmiyyah. [In Arabic]. Fadlullah, M. H. (1998). Min wahy al-Qurʾan. Dar al-Malak li-l Tabaah wa al-nashr. [In Arabic]. Khomeini, R. (2009). Aadab al-salat. Muassasa-yi Tanzim va Nashr-i Aathar-i Imam Khomeini. [In Persian]. Qaraati, M. (2004). Tafsir-i Nur. Markaz-i Farhangi-yi Dars-hayi az Quran. [In Persian]. Sadeqi Tehrani, M. (1986). Al-Furqan fi tafsir al-Qurʾan bi-l Qurʾan wa al-Sunnah. Farhang-i Islami Publications. [In Arabic]. Sobhani Tabrizi, J. (2009). Manshour-i Javeed. Muassasa-yi Imam Sadeq. [In Persian]. Tabatabai, M. H. (1996). Al-Mizan fi tafsir al-Qurʾan. Muassasat al-Aalami li-l Matbuaat. [In Arabic]. Tusi, M. (n.d.). Al-Tibyan fi tafsir al-Qurʾan. Dar Ihya al-Turath al-Arabi. [In Arabic]. Zamakhshari, M. (1986). Al-Kashshaf ʿan haqaʾiq ghawamid al-tanzil wa ʿuyun al-aqawil fi wujuh al-taʾwil. Dar al-Kitab al-Arabi. [In Arabic]. * Received 1 March 2024; Received in revised from14 April 2024; Accepted 17 April 2024; Published online 20 November 2024 Cite this article: Javanmard, A., & Moaddab, R. (2024). The Disobedience of Adam: An Comparative Interpretation of Verse 121 of the al-Ṭāhā Chapter. Comparative Interpretation Research, 10(2), 1‑24. https://doi.org/10.22091/ptt.2024.9347.2232 Publisher: University of Qom © The Author(s)

https://ptt.qom.ac.ir/article_2655_e873082593c59967ce18af092d5b1ee2.pdf

Qom University Comparative Interpretation Research 2476-4191 10 2 2025 02 19 A Comparative Study of the Additional Payment of Blood Money in the Retribution of a Man Versus a Woman from the Perspective of Selected Shiite and Sunni Exegeses A Comparative Study of the Additional Payment of Blood Money in the Retribution of a Man Versus a Woman from the Perspective of Selected Shiite and Sunni Exegeses 25 44 2657 10.22091/ptt.2024.9874.2272 FA Abbas Elahi 1 Assistant Professor, Department of Comparative Quran Studies, Quran and Hadith Higher Education Institute, al-Mustafa International University, Qom 0000-0002-4568-4907 Syed Easar Hussain Shah Researcher, Department of Comparative Quran Studies, Quran and Hadith Higher Education Institute, al-Mustafa International University, Karachi, Pakistan. 0000-0000-0000-0000 Journal Article 2023 09 15 The condition or lack thereof regarding the permissibility of retribution or equal punishment (qiṣāṣ) of a man versus a woman for the additional payment of blood money (fāzil al-dīyah) is one of the contentious topics in the jurisprudence of both Sunni and Shiite schools, which has also found its way into Quranic exegesis. This study aims to examine this issue from the perspective of two Shiite exegeses, Kanz al-ʿIrfān fī Fiqh al-Qurʾān and Zubdat al-Bayān fī Aḥkām al-Qurʾān, in comparison with two Sunni exegeses, Aḥkām al-Qurʾān and al-Jāmiʿ li-Aḥkām al-Qurʾān. A shared point among these exegeses is the acceptance of the principle of allowing the retribution of a man versus a woman. The condition of permissibility of the aforementioned retribution being tied to the additional payment of blood money in the Shiite interpretation, and its being unconditional in the Sunni interpretation, is one of the points of disagreement between these two schools of exegesis. The two Sunni exegetes, particularly the author of Aḥkām al-Qurʾān, emphasize the general application of the verses on qiṣāṣ, whereas the Shiite exegetes insist that these verses do not indicate such rulings. The lack of generality and absoluteness in the verses of retribution is a valid and important argument by the Shiite exegetes against the aforementioned Sunni interpretation. Moreover, the theory of conditional retribution, which necessitates the payment of the additional blood money, is supported by authentic narrations and narrative preferences. Keywords: addition of blood money, the retribution of a man versus a woman, retribution in Islam Introduction One of the contentious issues between Shiites and Sunnis is the conditionality of requiring the additional payment of blood money (fāḍil al-diyah) for the retribution (qiṣāṣ) of a man versus a woman. Shiite jurists maintain the conditionality of the return of this payment in such cases, arguing that it can be substantiated by the four well-known sources of Islamic jurisprudence (Quran, Sunnah, consensus, and reason). In contrast, Sunni jurists, including those from all four major Sunni schools of jurisprudence, believe in the non-condition of returning the additional blood money in the retribution of a man. The aforementioned jurisprudential disagreement between the two sects has had a wide-ranging reflection in their jurisprudential exegeses. Among the numerous jurisprudential interpretations of the two sects, in the present work, the aforementioned topic will be examined comparatively in four of their jurisprudential commentaries. These are the following: Kanz al-ʿIrfān fī Fiqh al-Qurʾān by Fadil Miqdad Zubdat al-Bayān fī Aḥkām al-Qurʾān by Muqaddas Ardabili Aḥkām al-Qur’ān by al-Jassas Al-Jāmiʿ li-Aḥkām al-Qurʾān by al-Qurtubi Qutb al-Rawandi and Fadil Miqdad, as Shiite jurisprudential exegetes, seek to establish the conditionality of requiring the excess payment of retribution for the retribution of a man versus a woman, based on the four jurisprudential proofs (Quran, Sunnah, consensus, and reason). On the other hand, al-Jassas (a Hanafi) and al-Qurtubi (a Maliki), in their respective commentaries, align with the consensus view of Sunni jurisprudence, arguing for the non-conditionality of such payment based on the four proofs, especially the Quran. Similarities and Differences between the Two Categories of Exegesis on the Discussed Topic From the examination of the issue of the additional payment of blood money in the retribution of a man versus a woman in the two Shiite interpretations—Kanz al-ʿIrfān fī Fiqh al-Qurʾān and Zubdat al-Bayān fī Aḥkām al-Qurʾān—compared to the two Sunni interpretations—Aḥkām al-Qurʾān and al-Jāmiʿ li-Aḥkām al-Qurʾān—the following results can be concluded: The only similarity between both groups of exegeses is the consensus on the permissibility of the principle of retribution of a man versus a woman. One of the differences between the commentators concerns the Quranic evidence for the additional payment of blood money in the retribution of a man versus a woman. The two Shiite exegetes believe that the retribution verses only refer to the general obligation of retribution and the maintenance of justice and equality in it, not to the explanation of specific rulings and details of retribution. Therefore, expecting the Quran to provide detailed rulings is an unreasonable expectation. However, the two Sunni exegetes, especially Jassas, insist that the absolute permissibility of retribution of a man versus a woman can be proven from the generality and absoluteness of the verses. A review of the verses of retribution reveals that the generality and absoluteness of the verses do not pertain to the conditions and specific details of retribution, meaning that the inference of the absolute permissibility of retribution of a man versus a woman from the generality of these verses is incorrect. The second difference between these two categories of exegesis concerns the argument for the ruling on the additional payment of blood money (fāḍil al-diyah) in the retribution of a man versus a woman. The two Shiite commentators believe that the aforementioned ruling cannot be proven from the retribution verses, neither in the negative nor in the affirmative, because the retribution verses are not meant to elaborate on the detailed rulings of retribution, including the condition of additionally paying the blood money in the retribution. However, the two Sunni exegetes believe that the generality and absoluteness of the retribution verses, as well as the absence of any mention of blood money alongside retribution in the case of intentional murder in the verses, are evidence for negating the payment of additional blood money in retribution. However, their argument is flawed because the generality and absoluteness of the verses do not pertain to the detailed rulings of retribution. Consequently, the absence of any mention of blood money in the verses of retribution cannot serve as evidence for negating the combination of retribution and blood money, especially given that authentic and even mutāwatir (a narration that has been transmitted by a large number of people through multiple, independent chains of transmission) narrations indicate the permissibility of combining retribution and blood money in the retribution of a man versus a woman. The final difference between the two groups of commentators on the discussed topic is that the two Shiite exegetes have presented the exegetical and jurisprudential discussions separately, and their exegeses do not impose juristic theories on the verses. In contrast, the two Sunni commentators have incorporated unnecessary jurisprudential discussions into their interpretation of the verses. Conclusion All three arguments for the Sunni perspective on the retribution of a man versus a woman (the generality of the retribution verses, narrations, and the rule prohibiting the combination of retribution and blood money) have multiple weaknesses because, on one hand, the retribution verses do not aim to explain the details of retribution, such as the additional condition of blood money, so the absence of such a condition in the verses cannot serve as proof for its non-existence. On the other hand, even if one were to accept that the retribution verses are meant to elaborate on details, authentic narrations from both Shiite and Sunni sources specify exceptions to the generality of these verses. The Shiite narrations also have numerous advantages over the Sunni ones, including their lack of contradiction, reliable chains of transmission, and mutāwatir (widely transmitted) status. The rule prohibiting the combination of retribution and blood money is unacceptable due to the lack of valid evidence supporting it. References Fadil Miqdad, M. (1994). Kanz al-ʿirfan fi fiqh al-Qurʾan. Murtadawi. [In Arabic]. Hakim, M. T. (1997). Al-Usul al-ʿaamah li-l fiqh al-muqarin. Ahl Al-Bayt (A.S.) World Assembly. [In Arabic]. Jassas, A. (1985). Ahkam al-Qurʾan. Dar Ihya al-Turath al-Arabi. [In Arabic]. Khoei, A. Q. (2009). Al-Bayan fi tafsir al-Qurʾan. Muassasat Ihya al-Aathar al-Imam Khoei. [In Arabic]. Muqaddas Ardabili. (n.d.). Zubdat al-bayan fi ahkam al-Qurʾan. Maktabat al-Murtadawiyya. [In Arabic]. Qurtubi, M. (1945). Al-Jamiʿ li-ahkam al-Qurʾan. Naser Khosro. [In Arabic]. Qutb Ravandi, S. (1985). Fiqh al-Qurʾan. Ayatollah Marashi Najafi Library. [In Arabic]. Tabari, M. (1991). Jamiʿ al-bayan fi tafsir al-Qurʾan. Dar al-Marifah. [In Arabic]. Tabarsi, F. (1992). Al-Muʾtalaf min al-mukhtalif. Majma al-Buhuth al-Islamiyyah. [In Arabic]. Yazdi, M. (1994). Fiqh al-Qurʾan. Ismailian. [In Arabic]. * Received 30 April 2024; Received in revised from 5 July 2024; Accepted 11 August 2024; Published online 20 November 2024 Cite this article: Elahi, A., & Hossein Shah, E. (2024). A Comparative Study of the Additional Payment of Blood Money in the Retribution of a Man Versus a Woman from the Perspective of Selected Shiite and Sunni Exegeses. Comparative Interpretation Research, 10(2), 25‑44. https://doi.org/10.22091/ptt.2024.9874.2272 Publisher: University of Qom © The Author(s) The condition or lack thereof regarding the permissibility of retribution or equal punishment (qiṣāṣ) of a man versus a woman for the additional payment of blood money (fāzil al-dīyah) is one of the contentious topics in the jurisprudence of both Sunni and Shiite schools, which has also found its way into Quranic exegesis. This study aims to examine this issue from the perspective of two Shiite exegeses, Kanz al-ʿIrfān fī Fiqh al-Qurʾān and Zubdat al-Bayān fī Aḥkām al-Qurʾān, in comparison with two Sunni exegeses, Aḥkām al-Qurʾān and al-Jāmiʿ li-Aḥkām al-Qurʾān. A shared point among these exegeses is the acceptance of the principle of allowing the retribution of a man versus a woman. The condition of permissibility of the aforementioned retribution being tied to the additional payment of blood money in the Shiite interpretation, and its being unconditional in the Sunni interpretation, is one of the points of disagreement between these two schools of exegesis. The two Sunni exegetes, particularly the author of Aḥkām al-Qurʾān, emphasize the general application of the verses on qiṣāṣ, whereas the Shiite exegetes insist that these verses do not indicate such rulings. The lack of generality and absoluteness in the verses of retribution is a valid and important argument by the Shiite exegetes against the aforementioned Sunni interpretation. Moreover, the theory of conditional retribution, which necessitates the payment of the additional blood money, is supported by authentic narrations and narrative preferences. Keywords: addition of blood money, the retribution of a man versus a woman, retribution in Islam Introduction One of the contentious issues between Shiites and Sunnis is the conditionality of requiring the additional payment of blood money (fāḍil al-diyah) for the retribution (qiṣāṣ) of a man versus a woman. Shiite jurists maintain the conditionality of the return of this payment in such cases, arguing that it can be substantiated by the four well-known sources of Islamic jurisprudence (Quran, Sunnah, consensus, and reason). In contrast, Sunni jurists, including those from all four major Sunni schools of jurisprudence, believe in the non-condition of returning the additional blood money in the retribution of a man. The aforementioned jurisprudential disagreement between the two sects has had a wide-ranging reflection in their jurisprudential exegeses. Among the numerous jurisprudential interpretations of the two sects, in the present work, the aforementioned topic will be examined comparatively in four of their jurisprudential commentaries. These are the following: Kanz al-ʿIrfān fī Fiqh al-Qurʾān by Fadil Miqdad Zubdat al-Bayān fī Aḥkām al-Qurʾān by Muqaddas Ardabili Aḥkām al-Qur’ān by al-Jassas Al-Jāmiʿ li-Aḥkām al-Qurʾān by al-Qurtubi Qutb al-Rawandi and Fadil Miqdad, as Shiite jurisprudential exegetes, seek to establish the conditionality of requiring the excess payment of retribution for the retribution of a man versus a woman, based on the four jurisprudential proofs (Quran, Sunnah, consensus, and reason). On the other hand, al-Jassas (a Hanafi) and al-Qurtubi (a Maliki), in their respective commentaries, align with the consensus view of Sunni jurisprudence, arguing for the non-conditionality of such payment based on the four proofs, especially the Quran. Similarities and Differences between the Two Categories of Exegesis on the Discussed Topic From the examination of the issue of the additional payment of blood money in the retribution of a man versus a woman in the two Shiite interpretations—Kanz al-ʿIrfān fī Fiqh al-Qurʾān and Zubdat al-Bayān fī Aḥkām al-Qurʾān—compared to the two Sunni interpretations—Aḥkām al-Qurʾān and al-Jāmiʿ li-Aḥkām al-Qurʾān—the following results can be concluded: The only similarity between both groups of exegeses is the consensus on the permissibility of the principle of retribution of a man versus a woman. One of the differences between the commentators concerns the Quranic evidence for the additional payment of blood money in the retribution of a man versus a woman. The two Shiite exegetes believe that the retribution verses only refer to the general obligation of retribution and the maintenance of justice and equality in it, not to the explanation of specific rulings and details of retribution. Therefore, expecting the Quran to provide detailed rulings is an unreasonable expectation. However, the two Sunni exegetes, especially Jassas, insist that the absolute permissibility of retribution of a man versus a woman can be proven from the generality and absoluteness of the verses. A review of the verses of retribution reveals that the generality and absoluteness of the verses do not pertain to the conditions and specific details of retribution, meaning that the inference of the absolute permissibility of retribution of a man versus a woman from the generality of these verses is incorrect. The second difference between these two categories of exegesis concerns the argument for the ruling on the additional payment of blood money (fāḍil al-diyah) in the retribution of a man versus a woman. The two Shiite commentators believe that the aforementioned ruling cannot be proven from the retribution verses, neither in the negative nor in the affirmative, because the retribution verses are not meant to elaborate on the detailed rulings of retribution, including the condition of additionally paying the blood money in the retribution. However, the two Sunni exegetes believe that the generality and absoluteness of the retribution verses, as well as the absence of any mention of blood money alongside retribution in the case of intentional murder in the verses, are evidence for negating the payment of additional blood money in retribution. However, their argument is flawed because the generality and absoluteness of the verses do not pertain to the detailed rulings of retribution. Consequently, the absence of any mention of blood money in the verses of retribution cannot serve as evidence for negating the combination of retribution and blood money, especially given that authentic and even mutāwatir (a narration that has been transmitted by a large number of people through multiple, independent chains of transmission) narrations indicate the permissibility of combining retribution and blood money in the retribution of a man versus a woman. The final difference between the two groups of commentators on the discussed topic is that the two Shiite exegetes have presented the exegetical and jurisprudential discussions separately, and their exegeses do not impose juristic theories on the verses. In contrast, the two Sunni commentators have incorporated unnecessary jurisprudential discussions into their interpretation of the verses. Conclusion All three arguments for the Sunni perspective on the retribution of a man versus a woman (the generality of the retribution verses, narrations, and the rule prohibiting the combination of retribution and blood money) have multiple weaknesses because, on one hand, the retribution verses do not aim to explain the details of retribution, such as the additional condition of blood money, so the absence of such a condition in the verses cannot serve as proof for its non-existence. On the other hand, even if one were to accept that the retribution verses are meant to elaborate on details, authentic narrations from both Shiite and Sunni sources specify exceptions to the generality of these verses. The Shiite narrations also have numerous advantages over the Sunni ones, including their lack of contradiction, reliable chains of transmission, and mutāwatir (widely transmitted) status. The rule prohibiting the combination of retribution and blood money is unacceptable due to the lack of valid evidence supporting it. References Fadil Miqdad, M. (1994). Kanz al-ʿirfan fi fiqh al-Qurʾan. Murtadawi. [In Arabic]. Hakim, M. T. (1997). Al-Usul al-ʿaamah li-l fiqh al-muqarin. Ahl Al-Bayt (A.S.) World Assembly. [In Arabic]. Jassas, A. (1985). Ahkam al-Qurʾan. Dar Ihya al-Turath al-Arabi. [In Arabic]. Khoei, A. Q. (2009). Al-Bayan fi tafsir al-Qurʾan. Muassasat Ihya al-Aathar al-Imam Khoei. [In Arabic]. Muqaddas Ardabili. (n.d.). Zubdat al-bayan fi ahkam al-Qurʾan. Maktabat al-Murtadawiyya. [In Arabic]. Qurtubi, M. (1945). Al-Jamiʿ li-ahkam al-Qurʾan. Naser Khosro. [In Arabic]. Qutb Ravandi, S. (1985). Fiqh al-Qurʾan. Ayatollah Marashi Najafi Library. [In Arabic]. Tabari, M. (1991). Jamiʿ al-bayan fi tafsir al-Qurʾan. Dar al-Marifah. [In Arabic]. Tabarsi, F. (1992). Al-Muʾtalaf min al-mukhtalif. Majma al-Buhuth al-Islamiyyah. [In Arabic]. Yazdi, M. (1994). Fiqh al-Qurʾan. Ismailian. [In Arabic]. * Received 30 April 2024; Received in revised from 5 July 2024; Accepted 11 August 2024; Published online 20 November 2024 Cite this article: Elahi, A., & Hossein Shah, E. (2024). A Comparative Study of the Additional Payment of Blood Money in the Retribution of a Man Versus a Woman from the Perspective of Selected Shiite and Sunni Exegeses. Comparative Interpretation Research, 10(2), 25‑44. https://doi.org/10.22091/ptt.2024.9874.2272 Publisher: University of Qom © The Author(s)

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Qom University Comparative Interpretation Research 2476-4191 10 2 2025 02 19 Human Vicegerency in Verse 30 of the al-Baqarah Chapter: A Comparative Analysis of the Perspectives of Tabatabai and Sadeqi Tehrani Human Vicegerency in Verse 30 of the al-Baqarah Chapter: A Comparative Analysis of the Perspectives of Tabatabai and Sadeqi Tehrani 45 66 3032 10.22091/ptt.2024.10740.2337 FA Seyedhosein Mosavi Kani Imam Khomeini Educational and Research Institute, Qom, Iran 0000-0002-2261-7701 Hamid Aryan Associate Professor of Interpretation Department of Imam Khomeini Educational and Research Institute, Qom, Iran 0000-0001-6102-3650 Journal Article 2024 05 12 Abstract According to verse 30 of the al-Baqarah Chapter, God placed a vicegerent on Earth, but commentators differ on the identity of the vicegerent and the entity for who they act as a representative. This article, using the method of comparative interpretation, examines the views and exegetic evidence of Allamah Tabatabai and Sadeqi Tehrani on this matter and adjudicates between them. The research findings indicate that both commentators agree on the identity of the vicegerent, considering it to be humanity as a whole. They reference Quranic verses (Aʿrāf: 69, Yūnus: 14, Naml: 62) to support the universality of the vicegerency, though this stance does not seem to be defendable. However, the appreciative context of verse 29 of the al-Baqarah Chapter, accompanied by the contrast between “who cause corruption” and “we celebrate your praise,” as well as verse 11 of the al-Aʿrāf Chapter regarding the angels prostrating, denotes the human species’ vicegerency of God. Tabatabai, providing two reasons, identifies the represented entity in the verse as Almighty God. In contrast, Sadeqi Tehrani interprets the verse as indicating humanity’s vicegerency of other than God, presenting five reasons for this view, which, unlike Tabatabai’s convincing arguments, are flawed. Ultimately, Tabatabai’s perspective on the subject is convincing, with most of his arguments being well-founded. Keywords: verse 30 of the al-Baqarah Chapter, interpretation of the vicegerency verse, vicegerency in the Quran, vicegerent in the Quran Introduction The vicegerency of humanity is one of the important topics discussed in anthropology, and Quranic commentators have presented various interpretative perspectives on the related verses. Among the verses related to this topic, verse 30 of the al-Baqarah Chapter is the most central, and most debates among commentators regarding human vicegerency are centered on this verse. Based on the apparent proofs of this verse, there is no doubt about the act of appointing and establishing a vicegerent by God on Earth. However, there is disagreement among commentators about who this vicegerent is, on whose behalf they act, as well as the matters of vicegerency and the scope of their vicegerency in terms of individuals, time, and place. This article focuses on answering the first two questions. Some commentators have derived the concept of the vicegerency of the human species on behalf of Almighty God from this verse, while others believe it refers to the succession of human generations over one another. Among contemporary commentators, two prominent figures who have addressed these two questions with supporting arguments are Allamah Tabatabai and Muhammad Sadeqi Tehrani. Using the comparative interpretation method, this article examines the views of these two commentators, evaluates the validity of their interpretations, and ultimately judges the superiority of their interpretative opinions. 1. Allameh Tabatabai’s Perspective on the Identity of the Vicegerent and the Represented Entity Allameh Tabatabai believes that verse 30 of the al-Baqarah Chapter indicates humanity’s vicegerency on behalf of God. Two reasons can be derived from his commentary: 1) The implication of the angels’ words regarding their own suitability for divine vicegerency. 2) The incompatibility of teaching Adam the Divine Names as a criterion for vicegerency for representing other beings. He argues that, since God did not refute the angels’ statement about the corruption and bloodshed of the vicegerent, and given the universality of vicegerency mentioned in verses 69 of the al-Aʿrāf Chapter, 14 of the al-Yūnus Chapter, and 62 of the an-Naml Chapter, vicegerency is not limited to Prophet Adam. Instead, the vicegerent referred to in this verse is the human species as a whole. Sadeqi Tehrani’s Perspective on the Identity of the Vicegerent and the Represented Entity According to Sadeqi Tehrani, verse 30 of the al-Baqarah Chapter does not indicate humanity’s vicegerency on behalf of God. His primary argument against this interpretation is that representing God would imply His absence from managing the universe or His inability to do so—an invalid conclusion based on Quranic principles. Moreover, vicegerency requires a similarity or congruence between the vicegerent and the represented entity, which is impossible, as stated in verses like “Nothing is like Him” (Laysa kamithlihi shayʾ). He identifies the vicegerent mentioned in the verse as humankind. Although he does not explicitly provide a clear reason for the vicegerency of the human species, his reliance on the same verses cited by Allamah Tabatabai regarding the universality of vicegerency can be considered as his reasoning. Evaluation and Adjudication between the Two Perspectives Sadeqi Tehrani’s arguments for non-divine vicegerency are inadequate, while Allamah Tabatabai’s arguments for divine vicegerency are solid. Additional evidence supporting divine vicegerency can also be derived from analysis of this verse, such as the meaning of the statement “Indeed I am going to set a viceroy on the earth” and the role of vicegerency as a prelude to God’s command for the angels to prostrate to humanity. Allamah Tabatabai’s first argument for humankind’s vicegerency is well-founded. However, regarding his second argument and his citation of verses 69 of al-Aʿrāf Chapter, 14 of the al-Yūnus Chapter, and 62 of the an-Naml Chapter to assert the universality of vicegerency—and consequently the vicegerency of humanity as a species, which can also be understood implicitly from the words of Sadeqi Tehrani—it must be said that the basis for this interpretation in his commentary is unclear. The apparent meaning of these verses suggests the succession of humans from one another, with no evidence to the contrary. It appears that Allamah Tabatabai does not mean that, because the mentioned verses imply vicegerency on behalf of God and because this vicegerency is expressed with the pronoun “you” (kum: you plural), it is not exclusive to Prophet Adam. Instead, he argues that, just as these verses use the pronoun “you” to refer to humankind and do not intend specific individuals, the term “vicegerent” in verse 30 of the Al-Baqarah Chapter also refers to humanity as a species, with Adam being its initial referent. Therefore, if Allamah Tabatabai cited these verses to support divine vicegerency, it is not acceptable. However, if he cited them to support the vicegerency of humankind with the above clarification, it is valid but insufficient. Sadeqi Tehrani may have intended, by referencing verses 69 of the al-Aʿrāf Chapter, 14 of the al-Yūnus Chapter, and 62 of the an-Naml Chapter regarding the identity of the vicegerent, to present these verses as contextual evidence for understanding the meaning of vicegerent (khalīfah) in verse 30 of the al-Baqarah Chapter. If so, it must be said that the thematic connection between verses is an important condition for using them as contextual evidence in interpretation. However, the thematic connection between these verses and verse 30 of the al-Baqarah Chapter is debatable. Moreover, while similarity and congruence between the vicegerent and the represented entity are necessary, this does not imply similarity in divinity; congruence is only required concerning the matters entrusted to the vicegerent. Conclusion This study revealed that both commentators agree on the identity of the vicegerent, considering it to be the human species, but they disagree on the identity of the represented entity. Based on the evaluation conducted, Allamah Tabatabai’s perspective on the identity of the vicegerent and the represented entity is well-founded, with most of his arguments being complete. References Bahrani, H. (1994). Al-Burhan fi tafsir al-Qurʾan. (Bethat Foundation, Islamic Research section, Ed.). Muassasat al-Bethat, al-Dirasat al-Islamiyyah Section. [In Arabic]. Dirbaz, A., & Motallebi Korbekandi, H. (2017). An Investigation into the Views about the Identity of God's Viceroy and the Succeeded One in the Phrase “I am about to place a viceroy in the Earth.” Comparative Interpretation Research, 3(2), 73-92. https://doi.org/10.22091/ptt.2018.2721.1281. [In Persian]. Farahidi, K. (1988). Kitab al-ʿayn. Hejrat Publications. [In Arabic]. Ibn Faris, A. (1984). Muʿjam maqayis al-lughah. (A. M. Harun, Ed.). Maktab al-Alam al-Islami. [In Arabic]. Javadi Amoli, A. (2010). Tafsir Tasnim, vol. 3. (A. Qudsi, Ed.). Esra Publications. [In Persian]. Mesbah Yazdi, M. T. (2014). Maʿarif-i Qurʾan 3 (Insan Shenasi). Imam Khomeini Educational and Research Institute Publications. [In Persian]. Mustafawi, H. (2009). Al-Tahqiq fi kalimat al-Qurʾan al-Karim. Dar al-Kutub al-Ilmiyyah – Markaz-i Nashr-i Aathar-i Allameh. [In Arabic]. Sadeqi Tehrani, M. (1985). Al-Furqan fi tafsir al-Qurʾan bi-l Qurʾan wa al-Sunnah. Farhang-i Islami. [In Arabic]. Sadeqi Tehrani, M. (2009). Tarjuman-i furqan: Tafsir-i mukhtasar-i Qurʾan-i Karim. Shukraneh. [In Persian]. Tabatabai, M. H. (1970). Al-Mizan fi tafsir al-Qurʾan. Muassasat al-Alami li-l Matbuaat. [In Arabic]. Abstract According to verse 30 of the al-Baqarah Chapter, God placed a vicegerent on Earth, but commentators differ on the identity of the vicegerent and the entity for who they act as a representative. This article, using the method of comparative interpretation, examines the views and exegetic evidence of Allamah Tabatabai and Sadeqi Tehrani on this matter and adjudicates between them. The research findings indicate that both commentators agree on the identity of the vicegerent, considering it to be humanity as a whole. They reference Quranic verses (Aʿrāf: 69, Yūnus: 14, Naml: 62) to support the universality of the vicegerency, though this stance does not seem to be defendable. However, the appreciative context of verse 29 of the al-Baqarah Chapter, accompanied by the contrast between “who cause corruption” and “we celebrate your praise,” as well as verse 11 of the al-Aʿrāf Chapter regarding the angels prostrating, denotes the human species’ vicegerency of God. Tabatabai, providing two reasons, identifies the represented entity in the verse as Almighty God. In contrast, Sadeqi Tehrani interprets the verse as indicating humanity’s vicegerency of other than God, presenting five reasons for this view, which, unlike Tabatabai’s convincing arguments, are flawed. Ultimately, Tabatabai’s perspective on the subject is convincing, with most of his arguments being well-founded. Keywords: verse 30 of the al-Baqarah Chapter, interpretation of the vicegerency verse, vicegerency in the Quran, vicegerent in the Quran Introduction The vicegerency of humanity is one of the important topics discussed in anthropology, and Quranic commentators have presented various interpretative perspectives on the related verses. Among the verses related to this topic, verse 30 of the al-Baqarah Chapter is the most central, and most debates among commentators regarding human vicegerency are centered on this verse. Based on the apparent proofs of this verse, there is no doubt about the act of appointing and establishing a vicegerent by God on Earth. However, there is disagreement among commentators about who this vicegerent is, on whose behalf they act, as well as the matters of vicegerency and the scope of their vicegerency in terms of individuals, time, and place. This article focuses on answering the first two questions. Some commentators have derived the concept of the vicegerency of the human species on behalf of Almighty God from this verse, while others believe it refers to the succession of human generations over one another. Among contemporary commentators, two prominent figures who have addressed these two questions with supporting arguments are Allamah Tabatabai and Muhammad Sadeqi Tehrani. Using the comparative interpretation method, this article examines the views of these two commentators, evaluates the validity of their interpretations, and ultimately judges the superiority of their interpretative opinions. 1. Allameh Tabatabai’s Perspective on the Identity of the Vicegerent and the Represented Entity Allameh Tabatabai believes that verse 30 of the al-Baqarah Chapter indicates humanity’s vicegerency on behalf of God. Two reasons can be derived from his commentary: 1) The implication of the angels’ words regarding their own suitability for divine vicegerency. 2) The incompatibility of teaching Adam the Divine Names as a criterion for vicegerency for representing other beings. He argues that, since God did not refute the angels’ statement about the corruption and bloodshed of the vicegerent, and given the universality of vicegerency mentioned in verses 69 of the al-Aʿrāf Chapter, 14 of the al-Yūnus Chapter, and 62 of the an-Naml Chapter, vicegerency is not limited to Prophet Adam. Instead, the vicegerent referred to in this verse is the human species as a whole. Sadeqi Tehrani’s Perspective on the Identity of the Vicegerent and the Represented Entity According to Sadeqi Tehrani, verse 30 of the al-Baqarah Chapter does not indicate humanity’s vicegerency on behalf of God. His primary argument against this interpretation is that representing God would imply His absence from managing the universe or His inability to do so—an invalid conclusion based on Quranic principles. Moreover, vicegerency requires a similarity or congruence between the vicegerent and the represented entity, which is impossible, as stated in verses like “Nothing is like Him” (Laysa kamithlihi shayʾ). He identifies the vicegerent mentioned in the verse as humankind. Although he does not explicitly provide a clear reason for the vicegerency of the human species, his reliance on the same verses cited by Allamah Tabatabai regarding the universality of vicegerency can be considered as his reasoning. Evaluation and Adjudication between the Two Perspectives Sadeqi Tehrani’s arguments for non-divine vicegerency are inadequate, while Allamah Tabatabai’s arguments for divine vicegerency are solid. Additional evidence supporting divine vicegerency can also be derived from analysis of this verse, such as the meaning of the statement “Indeed I am going to set a viceroy on the earth” and the role of vicegerency as a prelude to God’s command for the angels to prostrate to humanity. Allamah Tabatabai’s first argument for humankind’s vicegerency is well-founded. However, regarding his second argument and his citation of verses 69 of al-Aʿrāf Chapter, 14 of the al-Yūnus Chapter, and 62 of the an-Naml Chapter to assert the universality of vicegerency—and consequently the vicegerency of humanity as a species, which can also be understood implicitly from the words of Sadeqi Tehrani—it must be said that the basis for this interpretation in his commentary is unclear. The apparent meaning of these verses suggests the succession of humans from one another, with no evidence to the contrary. It appears that Allamah Tabatabai does not mean that, because the mentioned verses imply vicegerency on behalf of God and because this vicegerency is expressed with the pronoun “you” (kum: you plural), it is not exclusive to Prophet Adam. Instead, he argues that, just as these verses use the pronoun “you” to refer to humankind and do not intend specific individuals, the term “vicegerent” in verse 30 of the Al-Baqarah Chapter also refers to humanity as a species, with Adam being its initial referent. Therefore, if Allamah Tabatabai cited these verses to support divine vicegerency, it is not acceptable. However, if he cited them to support the vicegerency of humankind with the above clarification, it is valid but insufficient. Sadeqi Tehrani may have intended, by referencing verses 69 of the al-Aʿrāf Chapter, 14 of the al-Yūnus Chapter, and 62 of the an-Naml Chapter regarding the identity of the vicegerent, to present these verses as contextual evidence for understanding the meaning of vicegerent (khalīfah) in verse 30 of the al-Baqarah Chapter. If so, it must be said that the thematic connection between verses is an important condition for using them as contextual evidence in interpretation. However, the thematic connection between these verses and verse 30 of the al-Baqarah Chapter is debatable. Moreover, while similarity and congruence between the vicegerent and the represented entity are necessary, this does not imply similarity in divinity; congruence is only required concerning the matters entrusted to the vicegerent. Conclusion This study revealed that both commentators agree on the identity of the vicegerent, considering it to be the human species, but they disagree on the identity of the represented entity. Based on the evaluation conducted, Allamah Tabatabai’s perspective on the identity of the vicegerent and the represented entity is well-founded, with most of his arguments being complete. References Bahrani, H. (1994). Al-Burhan fi tafsir al-Qurʾan. (Bethat Foundation, Islamic Research section, Ed.). Muassasat al-Bethat, al-Dirasat al-Islamiyyah Section. [In Arabic]. Dirbaz, A., & Motallebi Korbekandi, H. (2017). An Investigation into the Views about the Identity of God's Viceroy and the Succeeded One in the Phrase “I am about to place a viceroy in the Earth.” Comparative Interpretation Research, 3(2), 73-92. https://doi.org/10.22091/ptt.2018.2721.1281. [In Persian]. Farahidi, K. (1988). Kitab al-ʿayn. Hejrat Publications. [In Arabic]. Ibn Faris, A. (1984). Muʿjam maqayis al-lughah. (A. M. Harun, Ed.). Maktab al-Alam al-Islami. [In Arabic]. Javadi Amoli, A. (2010). Tafsir Tasnim, vol. 3. (A. Qudsi, Ed.). Esra Publications. [In Persian]. Mesbah Yazdi, M. T. (2014). Maʿarif-i Qurʾan 3 (Insan Shenasi). Imam Khomeini Educational and Research Institute Publications. [In Persian]. Mustafawi, H. (2009). Al-Tahqiq fi kalimat al-Qurʾan al-Karim. Dar al-Kutub al-Ilmiyyah – Markaz-i Nashr-i Aathar-i Allameh. [In Arabic]. Sadeqi Tehrani, M. (1985). Al-Furqan fi tafsir al-Qurʾan bi-l Qurʾan wa al-Sunnah. Farhang-i Islami. [In Arabic]. Sadeqi Tehrani, M. (2009). Tarjuman-i furqan: Tafsir-i mukhtasar-i Qurʾan-i Karim. Shukraneh. [In Persian]. Tabatabai, M. H. (1970). Al-Mizan fi tafsir al-Qurʾan. Muassasat al-Alami li-l Matbuaat. [In Arabic].

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Qom University Comparative Interpretation Research 2476-4191 10 2 2025 02 19 A Novel Approach to the Comparative Study of the End Times in the Quran and Modern Cosmology A Novel Approach to the Comparative Study of the End Times in the Quran and Modern Cosmology 67 92 2978 10.22091/ptt.2024.10219.2298 FA Ali Ayatollah Rafsanjani Institute for Science and Technology Studies (ISTS), Shahid Beheshti University, Department of Physics, Sharif University of Technology, 0000-0002-3717-718X Journal Article 2023 12 21 The word “samāʾ” (sky) and its derivatives are used 310 times in the Quran across 301 verses (about 5% of all verses). A significant number of these verses relate to the final processes of the world and the changes and transformations in the current cosmic order. On the other hand, modern cosmology presents several possible scenarios for the end times, with no consensus among them. Assuming that Quranic concepts are fixed and certain truths, aligning Quranic propositions with the ever-evolving scientific concepts is a challenging issue. In this paper, we introduce a novel approach that not only allows for a comparative study between scientific and religious propositions but also provides a tool for extracting novel propositions and theorizing based on the fixed truths of the Quran. Within the framework of this approach, we demonstrate that the challenge of comparative studies between Quranic truths and scientific propositions is solvable. As an example, we show that assuming the occurrence of the Day of Judgment within the framework of the physical laws governing the material world, its transformations can be explained based on modern physics and Quranic descriptions through three general states. Keywords: end times, Day of Judgment, cosmology in the Quran, relationship between science and religion Introduction One of the greatest challenges in comparative studies between Quranic realities and scientific theories is that Quranic propositions represent fixed and certain truths, whereas scientific propositions are always subject to change and uncertainty. In this paper, we introduce a novel approach for comparative analysis between the Quran and empirical sciences. This approach provides a suitable framework for scientific theorization and comparative studies and facilitates a deeper understanding of Quranic truths through scientific findings. As an example of applying this approach, we examine the end of the world in both the Quran and modern cosmology. Functional Approach to Quranic Concepts In the functional approach, Quranic concepts are not limited to a single instance but can manifest in any natural system that has a similar structure and function. In this approach, no definitive correspondence is established, and the instances of Quranic concepts in each natural system are defined based on the relationships and functions between the objects in that system. For example, the concept of samāʾ in the Quran is defined as an element of any natural system that possesses a relative position of elevation and supremacy over other components and serves as the location for the descent of water. The End Times in the Quran and Modern Cosmology within the Framework of the Functional Approach Based on which natural system the concept of samāʾ is applied, the comparative study of the final transformations of the world can be conducted at that level. The closest system in terms of time to its final events is the solar system. The next system involves the heavy celestial bodies and intergalactic structures. Finally, at the highest level, intergalactic systems and higher dimensions are considered. The Solar System In this conceptual system, samāʾ is considered to correspond to the Earth’s atmospheric layers. Given the predicted increase in the sun’s radius, its transformation into a red giant, and its eventual engulfment of the Earth and the Moon, many of the verses related to the end of the world can be matched with this process because, in this process, the Earth’s temperature gradually increases, leading to the melting, severe fluctuations, collapsing, combining, splitting, and ultimately the disintegration of the Earth’s atmospheric layers. All of these functions align with the final functions described for the concept of samāʾ in the Quran. Additionally, during the process of the Earth’s warming, recurring earthquakes and the subsequent release of its internal materials, along with the collapse of mountains and the leveling of Earth’s uneven terrain can be anticipated. These phenomena could be considered as potential correspondences to the events mentioned in the Quran. Intergalactic and Cosmic Systems In this system, the entire universe is considered as an instance of samāʾ. Among the various cosmological scenarios about the universe’s end, the most probable are the Heat Death and the Big Rip, which could occur simultaneously. In these scenarios, the “darkening of the stars” (inkidār al-nujūm) in the verse “And when the stars darken” [81:2] can be interpreted as the actual extinction of the stars. Additionally, the dispersion of celestial bodies due to accelerated expansion and the anthropic death of the universe could correspond to “Mawr al- samāʾ” (movement of the sky) in the verse “On the day when the heaven shall move from side to side” [52:9]. If the accelerated expansion exceeds its current rate, in the Big Rip scenario, we would face the splitting of the space-time structure, which could correspond to “Inshiqāq” (splitting) and Infiṭār (cleaving) of al- samāʾ” in the verses “When the sky is split open” [84:1] and “When the sky is rent apart” [82:1] . With continued accelerated expansion, the entire universe might be viewed as particles of dust or smoke. Inter-dimensional and Higher Dimensions In this system, higher dimensions, such as the parallel branes in the Steinhardt-Turok theory, are considered as the instance of the concept of samāʾ. In this level of comparison, when two branes collide, both will begin to expand with an intense explosion, becoming initially extremely hot and molten. Here, the splitting of the sky could signify the separation of these two branes. Similarly, after the collision, the two branes will experience strong distortion-like waves, which could align with the function of “tamūr” in verse nine of the al-Ṭūr Chapter. Conclusion Rational and textual reasons indicate that Quranic truths have interpretations that are suitable for each era. While interpretation is solely the responsibility of the Infallibles, in the context of theorization, we can also utilize Quranic truths to gain a deeper understanding of creation. This paper has shown that, in extracting dynamic theories from Quranic truths, one should not seek definitive and unique correspondence. Instead, Quranic concepts should be viewed as fixed truths that can have multiple instances in different natural systems. The criterion we have provided for discovering these instances is the functional correspondence of the instances in a natural system with Quranic truths in the conceptual system of the Quran. In this regard, we have demonstrated that when studying the end of the world, we can search for instances and similar functions in at least three natural systems. References Dyson, F. (1979). Time without end: physics and biology in an open universe. Reviews of Modern Physics, 51(3), 447–460. https://doi.org/10.1103/RevModPhys.51.447 Ellis, G. F., & Maartens, R. (2012). Relativistic Cosmology. Cambridge University Press. Adams, F. C., & Laughlin, G. (1997). A dying universe: the long-term fate and evolution of astrophysical objects. Reviews of Modern Physics, 69(2), 337–372. https://doi.org/10.1103/RevModPhys.69.337 Hawking, S., & Moss, I. (1982). Supercooled phase transitions in the very early universe. Phys. Lett. B, B110(1), 35–38. https://doi.org/10.1016/0370-2693(82)90946-7 Steinhardt, P. J., & Turok, N. (2005). The cyclic model simplified. New Astronomy Reviews, 49(2-6), 43-57. https://doi.org/10.1016/j.newar.2005.01.003 Battefeld, D., & Peter, P. (2015). A critical review of classical bouncing cosmologies. Physics Reports, 571, 1-66. https://doi.org/10.1016/j.physrep.2014.12.004 Fontaine, G., Brassard, P., & Bergeron, P. (2001). The potential of white dwarf cosmochronology. Publications of the Astronomical Society of the Pacific, 113(782) 409–435. https://doi.org/10.1086/319535 Gamow, G. (1970). My world line: An informal autobiography. Viking Press. Glanz, J. (1998). Breakthrough of the year 1998: Astronomy: Cosmic Motion Revealed. Science. 282(5397), 2156–2157. https://doi.org/10.1126/science.282.5397.2156a Schröder, K. P., & Connon Smith, R. (2008). Distant future of the Sun and Earth revisited. Monthly Notices of the Royal Astronomical Society, 386(1), 155-163. https://doi.org/10.1111/j.1365-2966.2008.13022.x * Received 4 July 2023; Received in revised from 25 October 2023; Accepted 13 November 2023; Published online 20 November 2024 Cite this article: Ayatollah Rafsanjani, A. (2024). A Novel Approach to the Comparative Study of the End Times in the Quran and Modern Cosmology. Comparative Interpretation Research, 10(2), 67‑92. https://doi.org/10.22091/ptt.2024.10219.2298 Publisher: University of Qom © The Author(s) The word “samāʾ” (sky) and its derivatives are used 310 times in the Quran across 301 verses (about 5% of all verses). A significant number of these verses relate to the final processes of the world and the changes and transformations in the current cosmic order. On the other hand, modern cosmology presents several possible scenarios for the end times, with no consensus among them. Assuming that Quranic concepts are fixed and certain truths, aligning Quranic propositions with the ever-evolving scientific concepts is a challenging issue. In this paper, we introduce a novel approach that not only allows for a comparative study between scientific and religious propositions but also provides a tool for extracting novel propositions and theorizing based on the fixed truths of the Quran. Within the framework of this approach, we demonstrate that the challenge of comparative studies between Quranic truths and scientific propositions is solvable. As an example, we show that assuming the occurrence of the Day of Judgment within the framework of the physical laws governing the material world, its transformations can be explained based on modern physics and Quranic descriptions through three general states. Keywords: end times, Day of Judgment, cosmology in the Quran, relationship between science and religion Introduction One of the greatest challenges in comparative studies between Quranic realities and scientific theories is that Quranic propositions represent fixed and certain truths, whereas scientific propositions are always subject to change and uncertainty. In this paper, we introduce a novel approach for comparative analysis between the Quran and empirical sciences. This approach provides a suitable framework for scientific theorization and comparative studies and facilitates a deeper understanding of Quranic truths through scientific findings. As an example of applying this approach, we examine the end of the world in both the Quran and modern cosmology. Functional Approach to Quranic Concepts In the functional approach, Quranic concepts are not limited to a single instance but can manifest in any natural system that has a similar structure and function. In this approach, no definitive correspondence is established, and the instances of Quranic concepts in each natural system are defined based on the relationships and functions between the objects in that system. For example, the concept of samāʾ in the Quran is defined as an element of any natural system that possesses a relative position of elevation and supremacy over other components and serves as the location for the descent of water. The End Times in the Quran and Modern Cosmology within the Framework of the Functional Approach Based on which natural system the concept of samāʾ is applied, the comparative study of the final transformations of the world can be conducted at that level. The closest system in terms of time to its final events is the solar system. The next system involves the heavy celestial bodies and intergalactic structures. Finally, at the highest level, intergalactic systems and higher dimensions are considered. The Solar System In this conceptual system, samāʾ is considered to correspond to the Earth’s atmospheric layers. Given the predicted increase in the sun’s radius, its transformation into a red giant, and its eventual engulfment of the Earth and the Moon, many of the verses related to the end of the world can be matched with this process because, in this process, the Earth’s temperature gradually increases, leading to the melting, severe fluctuations, collapsing, combining, splitting, and ultimately the disintegration of the Earth’s atmospheric layers. All of these functions align with the final functions described for the concept of samāʾ in the Quran. Additionally, during the process of the Earth’s warming, recurring earthquakes and the subsequent release of its internal materials, along with the collapse of mountains and the leveling of Earth’s uneven terrain can be anticipated. These phenomena could be considered as potential correspondences to the events mentioned in the Quran. Intergalactic and Cosmic Systems In this system, the entire universe is considered as an instance of samāʾ. Among the various cosmological scenarios about the universe’s end, the most probable are the Heat Death and the Big Rip, which could occur simultaneously. In these scenarios, the “darkening of the stars” (inkidār al-nujūm) in the verse “And when the stars darken” [81:2] can be interpreted as the actual extinction of the stars. Additionally, the dispersion of celestial bodies due to accelerated expansion and the anthropic death of the universe could correspond to “Mawr al- samāʾ” (movement of the sky) in the verse “On the day when the heaven shall move from side to side” [52:9]. If the accelerated expansion exceeds its current rate, in the Big Rip scenario, we would face the splitting of the space-time structure, which could correspond to “Inshiqāq” (splitting) and Infiṭār (cleaving) of al- samāʾ” in the verses “When the sky is split open” [84:1] and “When the sky is rent apart” [82:1] . With continued accelerated expansion, the entire universe might be viewed as particles of dust or smoke. Inter-dimensional and Higher Dimensions In this system, higher dimensions, such as the parallel branes in the Steinhardt-Turok theory, are considered as the instance of the concept of samāʾ. In this level of comparison, when two branes collide, both will begin to expand with an intense explosion, becoming initially extremely hot and molten. Here, the splitting of the sky could signify the separation of these two branes. Similarly, after the collision, the two branes will experience strong distortion-like waves, which could align with the function of “tamūr” in verse nine of the al-Ṭūr Chapter. Conclusion Rational and textual reasons indicate that Quranic truths have interpretations that are suitable for each era. While interpretation is solely the responsibility of the Infallibles, in the context of theorization, we can also utilize Quranic truths to gain a deeper understanding of creation. This paper has shown that, in extracting dynamic theories from Quranic truths, one should not seek definitive and unique correspondence. Instead, Quranic concepts should be viewed as fixed truths that can have multiple instances in different natural systems. The criterion we have provided for discovering these instances is the functional correspondence of the instances in a natural system with Quranic truths in the conceptual system of the Quran. In this regard, we have demonstrated that when studying the end of the world, we can search for instances and similar functions in at least three natural systems. References Dyson, F. (1979). Time without end: physics and biology in an open universe. Reviews of Modern Physics, 51(3), 447–460. https://doi.org/10.1103/RevModPhys.51.447 Ellis, G. F., & Maartens, R. (2012). Relativistic Cosmology. Cambridge University Press. Adams, F. C., & Laughlin, G. (1997). A dying universe: the long-term fate and evolution of astrophysical objects. Reviews of Modern Physics, 69(2), 337–372. https://doi.org/10.1103/RevModPhys.69.337 Hawking, S., & Moss, I. (1982). Supercooled phase transitions in the very early universe. Phys. Lett. B, B110(1), 35–38. https://doi.org/10.1016/0370-2693(82)90946-7 Steinhardt, P. J., & Turok, N. (2005). The cyclic model simplified. New Astronomy Reviews, 49(2-6), 43-57. https://doi.org/10.1016/j.newar.2005.01.003 Battefeld, D., & Peter, P. (2015). A critical review of classical bouncing cosmologies. Physics Reports, 571, 1-66. https://doi.org/10.1016/j.physrep.2014.12.004 Fontaine, G., Brassard, P., & Bergeron, P. (2001). The potential of white dwarf cosmochronology. Publications of the Astronomical Society of the Pacific, 113(782) 409–435. https://doi.org/10.1086/319535 Gamow, G. (1970). My world line: An informal autobiography. Viking Press. Glanz, J. (1998). Breakthrough of the year 1998: Astronomy: Cosmic Motion Revealed. Science. 282(5397), 2156–2157. https://doi.org/10.1126/science.282.5397.2156a Schröder, K. P., & Connon Smith, R. (2008). Distant future of the Sun and Earth revisited. Monthly Notices of the Royal Astronomical Society, 386(1), 155-163. https://doi.org/10.1111/j.1365-2966.2008.13022.x * Received 4 July 2023; Received in revised from 25 October 2023; Accepted 13 November 2023; Published online 20 November 2024 Cite this article: Ayatollah Rafsanjani, A. (2024). A Novel Approach to the Comparative Study of the End Times in the Quran and Modern Cosmology. Comparative Interpretation Research, 10(2), 67‑92. https://doi.org/10.22091/ptt.2024.10219.2298 Publisher: University of Qom © The Author(s)

https://ptt.qom.ac.ir/article_2978_112711ca0c133810b5a117722df9d87b.pdf

Qom University Comparative Interpretation Research 2476-4191 10 2 2025 02 19 A Comparative Interpretation of the Withholding of Punishment for the Expellers of the Prophet from Makkah A Comparative Interpretation of the Withholding of Punishment for the Expellers of the Prophet from Makkah 93 114 3059 10.22091/ptt.2024.10787.2341 FA Rouhollah Najafi kharazmi university 0000-0002-7364-6676 Journal Article 2024 05 23 Verses 76–77 of the al-Isrā Chapter warn the polytheists of Makkah that expelling the Prophet Muhammad (P.B.U.H.) from their land would lead to the swift destruction of the expellers—a divine tradition that also applied to previous messengers. On the other hand, the Makkan polytheists were not subjected to punishments akin to those of earlier polytheists, even though they ultimately caused the Prophet to leave Makkah. Commentators have attempted to resolve this challenge by interpreting the killing of the polytheists in the Battle of Badr as the manifestation of the punishment for expelling the Prophet. This study critiques this common approach, arguing that the swift destruction of the Prophet’s expellers is likened to the annihilation of previous communities, and in the prevalent discourse of Makkan chapters, the destruction of prior peoples typically involves heavenly punishment. The proposed solution in this study is to consider God deviating from His promise (of punishment) (khulf al-waʿīd) as permissible based on Arab ethics. It is reported that while Arabs condemn the retraction of a promise of good, they view the retraction of a promise of punishment as an act of nobility. In numerous other instances, commentators have interpreted the fulfillment of Makkan-era threats as occurring on the battlefield of Badr; however, by ethically legitimizing divine deviation from a promise of punishment, the need for such strained claims is eliminated. Introduction According to verse 76 of the al- Isrā Chapter, the polytheists of Makkah intended to force the Prophet to leave their land. However, the verse warns that if they were to expel the Prophet, they would remain in that land for only a short time. Following this, verse 77 of the same chapter states that this is the unchanging tradition of God concerning previous prophets as well. The al- Isrā Chapter is a Makkan chapter, and at the time of the revelation of these verses, the expulsion of the Prophet Muhammad (P.B.U.H.) from Makkah had not yet occurred. However, the polytheists ultimately did force the Prophet to leave Makkah for Medina, yet the promised punishment did not befall them. Thus, the doubt is that the Quran’s prediction regarding the future course of history has proven to be incorrect because according to the known history of Islam, punishments similar to those described in the Quran regarding previous peoples did not befall the polytheists of Makkah. In other words, the question arises as to why the unchanging tradition of God regarding the destruction of communities that expel their messenger was not fulfilled in the case of Quraysh. Exegetical Approaches to Resolving the Challenge of the Prophet’s Expellers Not Being Punished Based on this study, commentators have employed the following four approaches to solve this challenge: Denying that the Prophet was expelled by the Makkans. Interpreting the term “al-ard” (the land) in verse 76 of the al-Isrā Chapter as referring to the land of Medina. Interpreting “al-ard” as referring to the Arabian Peninsula as a whole. Claiming that the punishment of the polytheists was realized in the Battle of Badr. Among these, the most commonly held position among commentators is the fourth. However, this study considers all four approaches subject to criticism and rejects them. The first approach is unacceptable because, in other parts of the Quran, the expulsion of the Prophet is explicitly attributed to the Makkans. For example, verse 13 of the Muḥammad Chapter refers to Makkah as “your town which expelled you,” and verse 40 of the at-Tawbah Chapter mentions a specific time when the disbelievers of Makkah had expelled the Prophet. The second approach is also untenable because the al- Isrā Chapter is a Makkan chapter, and without credible evidence, it is implausible to link its verses to the Medinite period and deviate from the principle of temporal and contextual continuity of the chapter. The third approach is likewise unacceptable, as the verse discusses the polytheists’ intent to expel the Prophet from his place of residence, and according to Islamic history, the polytheists sought only to expel the Prophet from Makkah, not from the entirety of the Arabian Peninsula. Finally, identifying the Battle of Badr as the fulfillment of the promised punishment for the expellers does not align with the context of the revelation of the al- Isrā Chapter because according to the Quranic discourse in Makkan chapters, the destruction of earlier peoples occurred through heavenly punishment. Furthermore, the promised destruction of the Prophet’s expellers is likened to the destruction of the expellers of earlier messengers, and both are presented as part of a single divine tradition. Proposed Solution: Ethical Justification for Deviation from the Promise of Punishment The solution proposed in this study to address the aforementioned challenge is the permissibility of deviating from the promise of punishment. Historical reports mention that Abu Amr b. al-Ala asked Amr b. Ubaid about Muslims who commit major sins. Amr responded that, just as God fulfills His promise of reward, He also fulfills His promise of punishment. Abu Amr, in refuting this view, remarked that among the Arabs, reneging on a promise of reward is considered blameworthy, while retracting a promise of punishment is seen as an act of magnanimity. Both sides of the debate on whether deviating from a promise of punishment is acceptable or not are ultimately in pursuit of a moral conception of God; one views deviation from a warning of punishment as contrary to truthfulness, while the other does not consider it untruthful, instead perceiving the pardoning of punishment as a virtue. The Impact of Ethically Justifying Deviation from Promises of Punishment on the Interpretation of Other Threats of Punishment Among commentators, the claim that the promises of punishment during the Makkan period were fulfilled at the Battle of Badr is not limited to the interpretation of verse 76 of the al- Isrā Chapter. Rather, this claim appears as a recurring pattern in the interpretation of numerous verses revealed in the Makkan period. It seems that some have assumed that the broad scope of threats in the Quran during the Makkan period must have been realized in the fate of the disbelievers, and in seeking a concrete instance, they found no better option than the killings at Badr. This approach is open to critique, as the context of many verses indicates that the intended threats were not about death in battle but rather warnings of a divine punishment akin to that faced by the people of Noah, Lot, or Jethro. Allowing for the possibility of deviation from divine promises of punishment offers an alternative interpretive approach, one that can more broadly play a significant role in unraveling challenges in Quranic exegesis. Conclusion The proposed solution in this study to address the challenge of why the expellers of the Prophet Muhammad (P.B.U.H.) were not punished is the ethical justification of God’s deviation from His promises of punishment because according to Arab ethics, withdrawing a promise of punishment is not blameworthy but rather a sign of magnanimity. Thus, the fact that the Makkan polytheists were not subjected to divine punishment cannot be taken as evidence that the Quran’s predictions about the course of future history were inaccurate. Moreover, some exegetes have extensively referred to the Battle of Badr in relation to other threats made during the Makkan period, presenting the battlefield of Badr as the fulfillment of the promised punishments. Ethically allowing for deviation from divine promises of punishment offers a viable alternative to this forced interpretive approach. References Baghwi, H. (1999). Maʿalim al-tanzil fi tafsir al- Qurʾan. (A. R. al-Mahdi, Ed.). Dar Ihya al-Turath al-Arabi. [In Arabic]. Dani. U. (1993). Al-Bayan fi ʿaddi aay al-Qurʾan. (G. Q. al-Hamd). Markaz al-Makhtutah wa al-Turath. [In Arabic]. Fakhr Razi, M. (1999). Al-Tafsir al-Kabir: mafatih al-ghayb. Dar Ihya al-Turath al-Arabi. [In Arabic]. Ibn Ashour, M. T. (1999). Al-Tahrir wa al-tanwir. Muassasat al-Tarikh al-Arabi. [In Arabic]. Ibn Atiyyah, A. H. (2001). Al-Muharrar al-wajiz fi tafsir al-Kitab al-ʿAziz. (A. A. Muhammad, Ed.). Dar al-Kutub al-Ilmiyyah. [In Arabic]. Ragheb Isfahani, H. (2008). Al-Mufradat fi gharib al-Qurʾan. Muassasat al-Sadiq. [In Arabic]. Salam, Y. (2004). Tafsir Yahya b. Salam. (H. Shalabi, Ed.). Dar al-Kutub al-Ilmiyyah. [In Arabic]. Sulayman, M. (2003). Tafsir Maqatil b. Sulayman. (A. Farid, Ed.). Dar al-Kutub al-Ilmiyyah. [In Arabic]. Wahidi, A. (1994). Al-Wasit fi tafsir al-Qurʾan al-Majid. Dar al-Kutub al-Ilmiyyah. [In Arabic]. Zamakhshari, M. (2008). Al-Kashshaf ʿan haqaʾiq ghawamid al-tanzil. Dar al-Kitab al-Arabi. [In Arabic]. * Received 4 July 2023; Received in revised from 25 October 2023; Accepted 12 January 2023; Published online 20 November 2024 Cite this article: Najafi, R. (2024). A Comparative Interpretation of the Withholding of Punishment for the Expellers of the Prophet from Makkah. Comparative Interpretation Research, 10(2), 93‑114. https://doi.org/10.22091/ptt.2024.10787.2341 Publisher: University of Qom © The Author(s) Verses 76–77 of the al-Isrā Chapter warn the polytheists of Makkah that expelling the Prophet Muhammad (P.B.U.H.) from their land would lead to the swift destruction of the expellers—a divine tradition that also applied to previous messengers. On the other hand, the Makkan polytheists were not subjected to punishments akin to those of earlier polytheists, even though they ultimately caused the Prophet to leave Makkah. Commentators have attempted to resolve this challenge by interpreting the killing of the polytheists in the Battle of Badr as the manifestation of the punishment for expelling the Prophet. This study critiques this common approach, arguing that the swift destruction of the Prophet’s expellers is likened to the annihilation of previous communities, and in the prevalent discourse of Makkan chapters, the destruction of prior peoples typically involves heavenly punishment. The proposed solution in this study is to consider God deviating from His promise (of punishment) (khulf al-waʿīd) as permissible based on Arab ethics. It is reported that while Arabs condemn the retraction of a promise of good, they view the retraction of a promise of punishment as an act of nobility. In numerous other instances, commentators have interpreted the fulfillment of Makkan-era threats as occurring on the battlefield of Badr; however, by ethically legitimizing divine deviation from a promise of punishment, the need for such strained claims is eliminated. Introduction According to verse 76 of the al- Isrā Chapter, the polytheists of Makkah intended to force the Prophet to leave their land. However, the verse warns that if they were to expel the Prophet, they would remain in that land for only a short time. Following this, verse 77 of the same chapter states that this is the unchanging tradition of God concerning previous prophets as well. The al- Isrā Chapter is a Makkan chapter, and at the time of the revelation of these verses, the expulsion of the Prophet Muhammad (P.B.U.H.) from Makkah had not yet occurred. However, the polytheists ultimately did force the Prophet to leave Makkah for Medina, yet the promised punishment did not befall them. Thus, the doubt is that the Quran’s prediction regarding the future course of history has proven to be incorrect because according to the known history of Islam, punishments similar to those described in the Quran regarding previous peoples did not befall the polytheists of Makkah. In other words, the question arises as to why the unchanging tradition of God regarding the destruction of communities that expel their messenger was not fulfilled in the case of Quraysh. Exegetical Approaches to Resolving the Challenge of the Prophet’s Expellers Not Being Punished Based on this study, commentators have employed the following four approaches to solve this challenge: Denying that the Prophet was expelled by the Makkans. Interpreting the term “al-ard” (the land) in verse 76 of the al-Isrā Chapter as referring to the land of Medina. Interpreting “al-ard” as referring to the Arabian Peninsula as a whole. Claiming that the punishment of the polytheists was realized in the Battle of Badr. Among these, the most commonly held position among commentators is the fourth. However, this study considers all four approaches subject to criticism and rejects them. The first approach is unacceptable because, in other parts of the Quran, the expulsion of the Prophet is explicitly attributed to the Makkans. For example, verse 13 of the Muḥammad Chapter refers to Makkah as “your town which expelled you,” and verse 40 of the at-Tawbah Chapter mentions a specific time when the disbelievers of Makkah had expelled the Prophet. The second approach is also untenable because the al- Isrā Chapter is a Makkan chapter, and without credible evidence, it is implausible to link its verses to the Medinite period and deviate from the principle of temporal and contextual continuity of the chapter. The third approach is likewise unacceptable, as the verse discusses the polytheists’ intent to expel the Prophet from his place of residence, and according to Islamic history, the polytheists sought only to expel the Prophet from Makkah, not from the entirety of the Arabian Peninsula. Finally, identifying the Battle of Badr as the fulfillment of the promised punishment for the expellers does not align with the context of the revelation of the al- Isrā Chapter because according to the Quranic discourse in Makkan chapters, the destruction of earlier peoples occurred through heavenly punishment. Furthermore, the promised destruction of the Prophet’s expellers is likened to the destruction of the expellers of earlier messengers, and both are presented as part of a single divine tradition. Proposed Solution: Ethical Justification for Deviation from the Promise of Punishment The solution proposed in this study to address the aforementioned challenge is the permissibility of deviating from the promise of punishment. Historical reports mention that Abu Amr b. al-Ala asked Amr b. Ubaid about Muslims who commit major sins. Amr responded that, just as God fulfills His promise of reward, He also fulfills His promise of punishment. Abu Amr, in refuting this view, remarked that among the Arabs, reneging on a promise of reward is considered blameworthy, while retracting a promise of punishment is seen as an act of magnanimity. Both sides of the debate on whether deviating from a promise of punishment is acceptable or not are ultimately in pursuit of a moral conception of God; one views deviation from a warning of punishment as contrary to truthfulness, while the other does not consider it untruthful, instead perceiving the pardoning of punishment as a virtue. The Impact of Ethically Justifying Deviation from Promises of Punishment on the Interpretation of Other Threats of Punishment Among commentators, the claim that the promises of punishment during the Makkan period were fulfilled at the Battle of Badr is not limited to the interpretation of verse 76 of the al- Isrā Chapter. Rather, this claim appears as a recurring pattern in the interpretation of numerous verses revealed in the Makkan period. It seems that some have assumed that the broad scope of threats in the Quran during the Makkan period must have been realized in the fate of the disbelievers, and in seeking a concrete instance, they found no better option than the killings at Badr. This approach is open to critique, as the context of many verses indicates that the intended threats were not about death in battle but rather warnings of a divine punishment akin to that faced by the people of Noah, Lot, or Jethro. Allowing for the possibility of deviation from divine promises of punishment offers an alternative interpretive approach, one that can more broadly play a significant role in unraveling challenges in Quranic exegesis. Conclusion The proposed solution in this study to address the challenge of why the expellers of the Prophet Muhammad (P.B.U.H.) were not punished is the ethical justification of God’s deviation from His promises of punishment because according to Arab ethics, withdrawing a promise of punishment is not blameworthy but rather a sign of magnanimity. Thus, the fact that the Makkan polytheists were not subjected to divine punishment cannot be taken as evidence that the Quran’s predictions about the course of future history were inaccurate. Moreover, some exegetes have extensively referred to the Battle of Badr in relation to other threats made during the Makkan period, presenting the battlefield of Badr as the fulfillment of the promised punishments. Ethically allowing for deviation from divine promises of punishment offers a viable alternative to this forced interpretive approach. References Baghwi, H. (1999). Maʿalim al-tanzil fi tafsir al- Qurʾan. (A. R. al-Mahdi, Ed.). Dar Ihya al-Turath al-Arabi. [In Arabic]. Dani. U. (1993). Al-Bayan fi ʿaddi aay al-Qurʾan. (G. Q. al-Hamd). Markaz al-Makhtutah wa al-Turath. [In Arabic]. Fakhr Razi, M. (1999). Al-Tafsir al-Kabir: mafatih al-ghayb. Dar Ihya al-Turath al-Arabi. [In Arabic]. Ibn Ashour, M. T. (1999). Al-Tahrir wa al-tanwir. Muassasat al-Tarikh al-Arabi. [In Arabic]. Ibn Atiyyah, A. H. (2001). Al-Muharrar al-wajiz fi tafsir al-Kitab al-ʿAziz. (A. A. Muhammad, Ed.). Dar al-Kutub al-Ilmiyyah. [In Arabic]. Ragheb Isfahani, H. (2008). Al-Mufradat fi gharib al-Qurʾan. Muassasat al-Sadiq. [In Arabic]. Salam, Y. (2004). Tafsir Yahya b. Salam. (H. Shalabi, Ed.). Dar al-Kutub al-Ilmiyyah. [In Arabic]. Sulayman, M. (2003). Tafsir Maqatil b. Sulayman. (A. Farid, Ed.). Dar al-Kutub al-Ilmiyyah. [In Arabic]. Wahidi, A. (1994). Al-Wasit fi tafsir al-Qurʾan al-Majid. Dar al-Kutub al-Ilmiyyah. [In Arabic]. Zamakhshari, M. (2008). Al-Kashshaf ʿan haqaʾiq ghawamid al-tanzil. Dar al-Kitab al-Arabi. [In Arabic]. * Received 4 July 2023; Received in revised from 25 October 2023; Accepted 12 January 2023; Published online 20 November 2024 Cite this article: Najafi, R. (2024). A Comparative Interpretation of the Withholding of Punishment for the Expellers of the Prophet from Makkah. Comparative Interpretation Research, 10(2), 93‑114. https://doi.org/10.22091/ptt.2024.10787.2341 Publisher: University of Qom © The Author(s)

https://ptt.qom.ac.ir/article_3059_fb7de9a26bc57fcc86d6d6377c2d9517.pdf

Qom University Comparative Interpretation Research 2476-4191 10 2 2025 02 19 A Comparative Analysis of Historical Accounts of the Little Ice Age with the Opening Verses of the al-Takwīr Chapter A Comparative Analysis of Historical Accounts of the Little Ice Age with the Opening Verses of the al-Takwīr Chapter 115 136 3198 10.22091/ptt.2024.11071.2355 FA Hosein Shojaei Ph.D. in Quran and Hadith Sciences, Independent Researcher, Tehran, Iran. 0000-0002-4351-6467 Journal Article 2024 07 24 The opening verses of the al-Takwīr Chapter are among the verses describing the Signs of the Hour (ashrāṭ al-sāʿah). Commentators have paid insufficient attention to the historical and contextual backgrounds of such verses; whereas the fear that God intends to instill in the initial audience through the signs of the Day of Judgment can only be taken seriously by them if it is grounded in a tangible context; otherwise, the inter-subjective connection, which is essential for effective warning, will not be established. This article, focusing on the opening verses of the al-Takwīr Chapter and conducting a comparative analysis with pre-Islamic historical accounts, proposes that the tangible warning of these verses is related to the Late Antique Little Ice Age. It concludes that the warning conveyed in the first and second verses of the al-Takwīr Chapter for the Quran’s early audience pertains to the imagery of the darkened sun and stars associated with the volcanic eruptions of 535–536 CE, 539–540 CE, and 547 CE. The third verse of this chapter points to the volcanic eruptions that triggered the climatic anomalies of the era. These eruptions caused atmospheric phenomena and cooling conditions referenced in the reports of Procopius, Cassiodorus, and Michael the Syrian. A comparative analysis of these historical reports with the opening verses of the al-Takwīr Chapter reveals that Arabs of that period had a mental familiarity with this phenomenon. Introduction The opening verses of the al-Takwīr Chapter fall under the category of verses describing the Signs of the Hour (ashrāṭ al-sāʿah). The primary aim of such verses is to depict the transformative events that will occur in the world before the Day of Judgment. Most commentators have tried to approach these verses from a theological perspective. However, alongside this theological lens, these phenomena can also be examined from a historical viewpoint—particularly since there are now historical accounts suggesting that events resembling the imagery presented in this chapter as a prelude to the Day of Judgment occurred in 535–536 CE, 539–540 CE, and 547 CE in the regions of the Western and Eastern Roman Empires and the Arabs of Hijaz, due to their connections with these areas, would likely have been aware of these events and their catastrophic consequences. These occurrences are now recognized by historians as part of the Late Antique Little Ice Age. According to research, this glacial period was caused by extensive volcanic activity, which led parts of the Northern Hemisphere to experience a dimmed sky accompanied by unprecedented cold. Historical accounts from Procopius, Cassiodorus, and Michael the Syrian provide descriptions of this period. The descriptions provided in these three sources regarding the atmospheric consequences of that era show a striking resemblance to the imagery in the first two verses of the al-Takwīr Chapter, specifically in relation to the darkened and dimmed appearance of the sun and the celestial bodies of the night. Thus, it appears that in the opening of the al-Takwīr Chapter, God references a historical and familiar event due to the mental association Arabs of the time had with it so that He could inform His audience about the terrifying nature of the occurrence of the Day of Judgment in a tangible and concrete manner. Comparing Historical Reports with the First Verse of the al-Takwīr Chapter The first verse of the al-Takwīr Chapter refers to the darkness and dimming of the sun. All three historians referenced in this study mention the dimming of the sun’s light as one of the events that people experienced during the era of the Little Ice Age. This event is mentioned alongside the freezing conditions of that time, just as described in the first verse of the al-Takwīr Chapter. Procopius’s description of the sun’s dimness: “The sun gave forth its light without brightness ... it appeared like the state of an eclipse.” Cassiodorus’s description of the sun’s dimness: “The rays of the sun were weak and appeared bluish ... the sky was cloudy and dim, preventing the true colors of the sun and moon, as well as the sun’s warmth, from being perceived.” Michael the Syrian’s description of the sun’s dimness: “The sun became dark, and this eclipse lasted a year and a half—eighteen months. Each day it shone for about four hours, but its light was faint ... during these years, the sun did not return to its original brightness.” Comparing Historical Accounts with the Second Verse of the al-Takwīr Chapter The second verse of the al-Takwīr Chapter mentions the dimming of the celestial bodies of the night. Among the three historians referenced, only Cassiodorus explicitly mentions the dimming of the night sky as a result of the glacial conditions of that period. Conclusion A comparative analysis of the opening verses of the al-Takwīr Chapter with historical accounts of the Late Antique Little Ice Age suggests that the Arabs of the Prophet’s era were likely familiar with this historical event. Therefore, the descriptions in this chapter regarding the dimming of the sun and the celestial bodies of the night must be considered entirely relatable to the people of that time. The Quran’s reference to the occurrence of these events, having a known historical precedent for its primary audience, could have been perceived as profoundly serious and fear-inducing. Undoubtedly, the impact of the verses concerning the Day of Judgment and its signs on that audience was rooted in recalling such tangible fears, which the Quran employed to lay the foundation for shaping behavior and fostering obedience among its early listeners. References Al-Jallad, A. (2022). The religion and rituals of the nomads of pre-Islamic Arabia: a reconstruction based on the Safaitic inscriptions. Brill. Amir-Moezzi, M. A., & Dye, G. (2019). Le Coran des historiens. Les éditions du Cerf. Cassiodorus, S. (1886). The letters of Cassiodorus: being a condensed translation of the Variae epistolae of Magnus Aurelius Cassiodorus Senator. H. Frowde. Gabriele, M., & Palmer, J. (2019). Apocalypse and reform from Late Antiquity to the Middle Ages. Routledge. Harper, K. (2017). The fate of Rome: climate, disease, and the end of an empire. Princeton University Press. Larsen, L. B., Vinther, B. M., Briffa, K. R., Melvin, T. M., Clausen, H. B., Jones, P. D., & Nicolussi, K. (2008). New ice core evidence for a volcanic cause of the A.D. 536 dust veil. Geophysical Research Letters, 35(4). https://doi.org/10.1029/2007GL032450 Nicholson, O. (2018). The Oxford dictionary of late antiquity. Oxford University Press. Peregrine, P. N. (2020). Climate and social change at the start of the Late Antique Little Ice Age. The Holocene, 30(11), 1643-1648. https://doi.org/10.1177/0959683620941079 Procopius, C. (1916). Procopius: history of the wars, Books III and IV (Vandalic War). Heinemann. Syrien, M. (2013). Chronique de Michel le Syrien. Leroux. * Received 31 May 2024; Received in revised from 5 September 2024; Accepted 11 September 2024; Published online 20 November 2024 Cite this article: Shojaei, H. (2024). A Comparative Analysis of Historical Accounts of the Little Ice Age with the Opening Verses of the al-Takwīr Chapter. Comparative Interpretation Research, 10(2), 115‑136. https://doi.org/10.22091/ptt.2024.11071.2355 Publisher: University of Qom © The Author(s) The opening verses of the al-Takwīr Chapter are among the verses describing the Signs of the Hour (ashrāṭ al-sāʿah). Commentators have paid insufficient attention to the historical and contextual backgrounds of such verses; whereas the fear that God intends to instill in the initial audience through the signs of the Day of Judgment can only be taken seriously by them if it is grounded in a tangible context; otherwise, the inter-subjective connection, which is essential for effective warning, will not be established. This article, focusing on the opening verses of the al-Takwīr Chapter and conducting a comparative analysis with pre-Islamic historical accounts, proposes that the tangible warning of these verses is related to the Late Antique Little Ice Age. It concludes that the warning conveyed in the first and second verses of the al-Takwīr Chapter for the Quran’s early audience pertains to the imagery of the darkened sun and stars associated with the volcanic eruptions of 535–536 CE, 539–540 CE, and 547 CE. The third verse of this chapter points to the volcanic eruptions that triggered the climatic anomalies of the era. These eruptions caused atmospheric phenomena and cooling conditions referenced in the reports of Procopius, Cassiodorus, and Michael the Syrian. A comparative analysis of these historical reports with the opening verses of the al-Takwīr Chapter reveals that Arabs of that period had a mental familiarity with this phenomenon. Introduction The opening verses of the al-Takwīr Chapter fall under the category of verses describing the Signs of the Hour (ashrāṭ al-sāʿah). The primary aim of such verses is to depict the transformative events that will occur in the world before the Day of Judgment. Most commentators have tried to approach these verses from a theological perspective. However, alongside this theological lens, these phenomena can also be examined from a historical viewpoint—particularly since there are now historical accounts suggesting that events resembling the imagery presented in this chapter as a prelude to the Day of Judgment occurred in 535–536 CE, 539–540 CE, and 547 CE in the regions of the Western and Eastern Roman Empires and the Arabs of Hijaz, due to their connections with these areas, would likely have been aware of these events and their catastrophic consequences. These occurrences are now recognized by historians as part of the Late Antique Little Ice Age. According to research, this glacial period was caused by extensive volcanic activity, which led parts of the Northern Hemisphere to experience a dimmed sky accompanied by unprecedented cold. Historical accounts from Procopius, Cassiodorus, and Michael the Syrian provide descriptions of this period. The descriptions provided in these three sources regarding the atmospheric consequences of that era show a striking resemblance to the imagery in the first two verses of the al-Takwīr Chapter, specifically in relation to the darkened and dimmed appearance of the sun and the celestial bodies of the night. Thus, it appears that in the opening of the al-Takwīr Chapter, God references a historical and familiar event due to the mental association Arabs of the time had with it so that He could inform His audience about the terrifying nature of the occurrence of the Day of Judgment in a tangible and concrete manner. Comparing Historical Reports with the First Verse of the al-Takwīr Chapter The first verse of the al-Takwīr Chapter refers to the darkness and dimming of the sun. All three historians referenced in this study mention the dimming of the sun’s light as one of the events that people experienced during the era of the Little Ice Age. This event is mentioned alongside the freezing conditions of that time, just as described in the first verse of the al-Takwīr Chapter. Procopius’s description of the sun’s dimness: “The sun gave forth its light without brightness ... it appeared like the state of an eclipse.” Cassiodorus’s description of the sun’s dimness: “The rays of the sun were weak and appeared bluish ... the sky was cloudy and dim, preventing the true colors of the sun and moon, as well as the sun’s warmth, from being perceived.” Michael the Syrian’s description of the sun’s dimness: “The sun became dark, and this eclipse lasted a year and a half—eighteen months. Each day it shone for about four hours, but its light was faint ... during these years, the sun did not return to its original brightness.” Comparing Historical Accounts with the Second Verse of the al-Takwīr Chapter The second verse of the al-Takwīr Chapter mentions the dimming of the celestial bodies of the night. Among the three historians referenced, only Cassiodorus explicitly mentions the dimming of the night sky as a result of the glacial conditions of that period. Conclusion A comparative analysis of the opening verses of the al-Takwīr Chapter with historical accounts of the Late Antique Little Ice Age suggests that the Arabs of the Prophet’s era were likely familiar with this historical event. Therefore, the descriptions in this chapter regarding the dimming of the sun and the celestial bodies of the night must be considered entirely relatable to the people of that time. The Quran’s reference to the occurrence of these events, having a known historical precedent for its primary audience, could have been perceived as profoundly serious and fear-inducing. Undoubtedly, the impact of the verses concerning the Day of Judgment and its signs on that audience was rooted in recalling such tangible fears, which the Quran employed to lay the foundation for shaping behavior and fostering obedience among its early listeners. References Al-Jallad, A. (2022). The religion and rituals of the nomads of pre-Islamic Arabia: a reconstruction based on the Safaitic inscriptions. Brill. Amir-Moezzi, M. A., & Dye, G. (2019). Le Coran des historiens. Les éditions du Cerf. Cassiodorus, S. (1886). The letters of Cassiodorus: being a condensed translation of the Variae epistolae of Magnus Aurelius Cassiodorus Senator. H. Frowde. Gabriele, M., & Palmer, J. (2019). Apocalypse and reform from Late Antiquity to the Middle Ages. Routledge. Harper, K. (2017). The fate of Rome: climate, disease, and the end of an empire. Princeton University Press. Larsen, L. B., Vinther, B. M., Briffa, K. R., Melvin, T. M., Clausen, H. B., Jones, P. D., & Nicolussi, K. (2008). New ice core evidence for a volcanic cause of the A.D. 536 dust veil. Geophysical Research Letters, 35(4). https://doi.org/10.1029/2007GL032450 Nicholson, O. (2018). The Oxford dictionary of late antiquity. Oxford University Press. Peregrine, P. N. (2020). Climate and social change at the start of the Late Antique Little Ice Age. The Holocene, 30(11), 1643-1648. https://doi.org/10.1177/0959683620941079 Procopius, C. (1916). Procopius: history of the wars, Books III and IV (Vandalic War). Heinemann. Syrien, M. (2013). Chronique de Michel le Syrien. Leroux. * Received 31 May 2024; Received in revised from 5 September 2024; Accepted 11 September 2024; Published online 20 November 2024 Cite this article: Shojaei, H. (2024). A Comparative Analysis of Historical Accounts of the Little Ice Age with the Opening Verses of the al-Takwīr Chapter. Comparative Interpretation Research, 10(2), 115‑136. https://doi.org/10.22091/ptt.2024.11071.2355 Publisher: University of Qom © The Author(s)

https://ptt.qom.ac.ir/article_3198_b6a0720774035aa2eaa70d870ecc4bdb.pdf

Qom University Comparative Interpretation Research 2476-4191 10 2 2025 02 19 An Inter-textual Interpretation of the Verse of Dharr An Inter-textual Interpretation of the Verse of Dharr 137 152 3060 10.22091/ptt.2024.11243.2363 FA Jafar Nekoonam Professor, Department of Quran and Hadith Sciences, Faculty of Islamic Theology and Teachings, University of Qom, Iran. Email: 0000-0002-1511-2748 Journal Article 2024 08 24 Many interpretive challenges of the Quran cannot be resolved without referring to the Bible, and one such verse is the Verse of Dharr. The vast majority of Muslim exegetes have interpreted this verse as a general reference to all of humanity, while only a few have viewed it as pertaining to a specific group. However, even these few did not clarify which historical period or community this specific group belonged to, nor how they bore witness to God’s Lordship. They merely stated that it referred to a specific group, sometimes adding that the group belonged to the Israelites. This study indicates that the Verse of Dharr refers to the Israelites during the time of Joshua. Joshua summoned all the tribes of the Israelites of his era, binding them with a covenant to refrain from idol worship, in contrast to their ancestors, and to worship only God. He made them witnesses over themselves to this covenant, and they declared that we bear witness. The methodology of this study is inter-textual, that is, comparing the Quranic text with the Bible. Keywords: verse 172 al-Aʿraaf Chapter, Verse of Dharr, primordial covenant, realm of dharr, innate nature Introduction In verse 172 of the al-Aʿraaf Chapter, known as the Verse of Dharr, it is stated: “When your Lord took from the Children of Adam, from their loins, their descendants and made them bear witness over themselves, [He said to them,] ‘Am I not your Lord?’ They said, ‘Yes indeed!’” Throughout history, three interpretations of the Verse of Dharr have emerged. The first interpretation, which prevailed among commentators for three centuries, is that the verse refers to the realm of Dharr (the realm of pre-material existence). This view was supported by traditions unanimously considered authentic, even mutawātir (a tradition or narration with multiple independent chains of transmission ensuring authenticity), by both Sunni and Shiite scholars. In these narrations, it is mentioned that God touched Adam’s back, and his offspring, who at that moment were in the form of particles, were brought out from his back. God then asked them, “Am I not your Lord?” Some acknowledged this, becoming the believers, while others did not acknowledge it, becoming the disbelievers. The second interpretation, seemingly introduced by the Muʿtazilites, is that the Verse of Dharr refers to the innate nature (fiṭrah) of humankind. The third perspective posits that the verse pertains to a specific group of human beings. The present study, using an inter-textual approach, seeks to answer the question: Who are the descendants of the children of Adam referred to in the verse, who God made witnesses over themselves? And how did this witnessing occur? An Explanation of the Theory A comparative analysis of the apparent meaning and context of the Verse of Dharr with the contents of the Bible suggests that the verse refers to the Israelites during the time of Prophet Joshua. Chapter 24 of the Book of Joshua recounts a covenant renewal in which Joshua summoned all the tribes of Israel to Shechem, where they stood in the presence of God. Joshua, after recounting the blessings God had bestowed upon the Israelites, asked them whether they worshiped God or the idols of their ancestors. The tribes of Israel declared, “We pledge to worship God.” Joshua then said, “Thus you yourselves bear witness that you have made a covenant to worship God.” They responded, “Yes, we are witnesses.” According to this theory, the meaning of the Verse of Dharr is literal and real, not metaphorical, symbolic, or allegorical. Thus, the verse does not pertain to the realm of Dharr mentioned in related traditions and nor to the divine innate nature of humankind, as claimed by the Muʿtazilites. Evidence Supporting the Theory Context of the Verse: The Verse of Dharr is situated within a series of verses in the al-Aʿraaf Chapter, all of which pertain to the people of Prophet Moses (P.B.U.H.). Similar Verses: In Quranic discourse, it is emphasized that such a covenant was taken through explicit verbal declaration not through implicit or non-verbal communication. Therefore, related verses, including the Verse of Dharr, cannot be interpreted as metaphorical, allegorical, or symbolic. Furthermore, such covenants were taken by divine prophets from their communities, not directly by God or the angels. The Old Testament: When the Quranic indications and evidence related to the Verse of Dharr are compared with the content of Chapter 24 of the Book of Joshua regarding Joshua’s covenant taken from the tribes of Israel, it becomes clear that the Verse of Dharr specifically refers to this covenant in which, Joshua required the tribes of Israel to worship God alone and not associate partners with Him. Conclusion This article demonstrates that the dominance of traditions about the realm of Dharr in the minds of Quranic exegetes, along with their lack of inter-textual study between the Quran and the Bible, has led the majority of them to misinterpret or fail to clearly understand the true meaning of the Verse of Dharr. Examining the apparent meaning and context of the Verse of Dharr alongside an inter-textual study of Chapter 24 of the Book of Joshua reveals that this verse refers to the covenant renewal initiated by Prophet Joshua with the tribes of Israel of his time. This covenant emphasized worshiping God and refraining from idol worship, as practiced by their ancestors. References Bahrani, H. (1994). Al-Burhan fi tafsir al-Qurʾan. Muassasat al-Bethat, qisam al-Dirasat al-Islamiyyah. [In Arabic]. Hairi Tehrani, A. (1959). Muqanniyaat al-durar. Dar al-Kutub al-Islamiyyah. [In Arabic]. Husayn, A. (Syed Murtada). (1907). Al-Amaali. (M. B. al-Nasani al-Halabi, Ed.). Ayatollah Marashi Najafi Library. [In Arabic]. Nouraei, M., & Karimpour, S. H. (2018). Analytical survey of Alast Verses from viewpoints of Seyyed Morteza and Zamakhshari. Quranic Knowledge Research, 9(32), 53-76. doi: 10.22054/rjqk.2018.28483.1623. [In Persian]. Sobhani, J. (1994). Manshur-i javid. Muassasat Imam Sadiq (A.S.). [In Persian]. Tabari, M. (1991). Jamiʿ al-bayan fi tafsir al-Qurʾan. Dar al-Marifah. [In Arabic]. Tabarsi, F. (1993). Majmaʿ al-bayan fi tafsir al-Qurʾan. Naser Khosro. [In Arabic]. Tayyib, A. H. (1990). Atyab al-bayan fi tafsir al-Qurʾan. N.P. [In Arabic]. Thalabi, A. R. (1997). Tafsir al-Thaʿlabi al-musamma bi-l Jawahir al-hisan fi tafsir al-Qurʾan. Dar Ihya al-Turath al-Arabi. [In Arabic]. Tusi, M. (n.d.). Al-Tibyan fi tafsir al-Qurʾan. Dar Ihya al-Turath al-Arabi. [In Arabic]. * Received 4 July 2023; Received in revised from 25 October 2023; Accepted 13 November 2023; Published online 20 November 2024 Cite this article: Nekoonam, J. (2024). An Inter-textual Interpretation of the Verse of Dharr. Comparative Interpretation Research, 10(2), 137‑152. https://doi.org/10.22091/ptt.2024.11243.2363 Publisher: University of Qom © The Author(s) Many interpretive challenges of the Quran cannot be resolved without referring to the Bible, and one such verse is the Verse of Dharr. The vast majority of Muslim exegetes have interpreted this verse as a general reference to all of humanity, while only a few have viewed it as pertaining to a specific group. However, even these few did not clarify which historical period or community this specific group belonged to, nor how they bore witness to God’s Lordship. They merely stated that it referred to a specific group, sometimes adding that the group belonged to the Israelites. This study indicates that the Verse of Dharr refers to the Israelites during the time of Joshua. Joshua summoned all the tribes of the Israelites of his era, binding them with a covenant to refrain from idol worship, in contrast to their ancestors, and to worship only God. He made them witnesses over themselves to this covenant, and they declared that we bear witness. The methodology of this study is inter-textual, that is, comparing the Quranic text with the Bible. Keywords: verse 172 al-Aʿraaf Chapter, Verse of Dharr, primordial covenant, realm of dharr, innate nature Introduction In verse 172 of the al-Aʿraaf Chapter, known as the Verse of Dharr, it is stated: “When your Lord took from the Children of Adam, from their loins, their descendants and made them bear witness over themselves, [He said to them,] ‘Am I not your Lord?’ They said, ‘Yes indeed!’” Throughout history, three interpretations of the Verse of Dharr have emerged. The first interpretation, which prevailed among commentators for three centuries, is that the verse refers to the realm of Dharr (the realm of pre-material existence). This view was supported by traditions unanimously considered authentic, even mutawātir (a tradition or narration with multiple independent chains of transmission ensuring authenticity), by both Sunni and Shiite scholars. In these narrations, it is mentioned that God touched Adam’s back, and his offspring, who at that moment were in the form of particles, were brought out from his back. God then asked them, “Am I not your Lord?” Some acknowledged this, becoming the believers, while others did not acknowledge it, becoming the disbelievers. The second interpretation, seemingly introduced by the Muʿtazilites, is that the Verse of Dharr refers to the innate nature (fiṭrah) of humankind. The third perspective posits that the verse pertains to a specific group of human beings. The present study, using an inter-textual approach, seeks to answer the question: Who are the descendants of the children of Adam referred to in the verse, who God made witnesses over themselves? And how did this witnessing occur? An Explanation of the Theory A comparative analysis of the apparent meaning and context of the Verse of Dharr with the contents of the Bible suggests that the verse refers to the Israelites during the time of Prophet Joshua. Chapter 24 of the Book of Joshua recounts a covenant renewal in which Joshua summoned all the tribes of Israel to Shechem, where they stood in the presence of God. Joshua, after recounting the blessings God had bestowed upon the Israelites, asked them whether they worshiped God or the idols of their ancestors. The tribes of Israel declared, “We pledge to worship God.” Joshua then said, “Thus you yourselves bear witness that you have made a covenant to worship God.” They responded, “Yes, we are witnesses.” According to this theory, the meaning of the Verse of Dharr is literal and real, not metaphorical, symbolic, or allegorical. Thus, the verse does not pertain to the realm of Dharr mentioned in related traditions and nor to the divine innate nature of humankind, as claimed by the Muʿtazilites. Evidence Supporting the Theory Context of the Verse: The Verse of Dharr is situated within a series of verses in the al-Aʿraaf Chapter, all of which pertain to the people of Prophet Moses (P.B.U.H.). Similar Verses: In Quranic discourse, it is emphasized that such a covenant was taken through explicit verbal declaration not through implicit or non-verbal communication. Therefore, related verses, including the Verse of Dharr, cannot be interpreted as metaphorical, allegorical, or symbolic. Furthermore, such covenants were taken by divine prophets from their communities, not directly by God or the angels. The Old Testament: When the Quranic indications and evidence related to the Verse of Dharr are compared with the content of Chapter 24 of the Book of Joshua regarding Joshua’s covenant taken from the tribes of Israel, it becomes clear that the Verse of Dharr specifically refers to this covenant in which, Joshua required the tribes of Israel to worship God alone and not associate partners with Him. Conclusion This article demonstrates that the dominance of traditions about the realm of Dharr in the minds of Quranic exegetes, along with their lack of inter-textual study between the Quran and the Bible, has led the majority of them to misinterpret or fail to clearly understand the true meaning of the Verse of Dharr. Examining the apparent meaning and context of the Verse of Dharr alongside an inter-textual study of Chapter 24 of the Book of Joshua reveals that this verse refers to the covenant renewal initiated by Prophet Joshua with the tribes of Israel of his time. This covenant emphasized worshiping God and refraining from idol worship, as practiced by their ancestors. References Bahrani, H. (1994). Al-Burhan fi tafsir al-Qurʾan. Muassasat al-Bethat, qisam al-Dirasat al-Islamiyyah. [In Arabic]. Hairi Tehrani, A. (1959). Muqanniyaat al-durar. Dar al-Kutub al-Islamiyyah. [In Arabic]. Husayn, A. (Syed Murtada). (1907). Al-Amaali. (M. B. al-Nasani al-Halabi, Ed.). Ayatollah Marashi Najafi Library. [In Arabic]. Nouraei, M., & Karimpour, S. H. (2018). Analytical survey of Alast Verses from viewpoints of Seyyed Morteza and Zamakhshari. Quranic Knowledge Research, 9(32), 53-76. doi: 10.22054/rjqk.2018.28483.1623. [In Persian]. Sobhani, J. (1994). Manshur-i javid. Muassasat Imam Sadiq (A.S.). [In Persian]. Tabari, M. (1991). Jamiʿ al-bayan fi tafsir al-Qurʾan. Dar al-Marifah. [In Arabic]. Tabarsi, F. (1993). Majmaʿ al-bayan fi tafsir al-Qurʾan. Naser Khosro. [In Arabic]. Tayyib, A. H. (1990). Atyab al-bayan fi tafsir al-Qurʾan. N.P. [In Arabic]. Thalabi, A. R. (1997). Tafsir al-Thaʿlabi al-musamma bi-l Jawahir al-hisan fi tafsir al-Qurʾan. Dar Ihya al-Turath al-Arabi. [In Arabic]. Tusi, M. (n.d.). Al-Tibyan fi tafsir al-Qurʾan. Dar Ihya al-Turath al-Arabi. [In Arabic]. * Received 4 July 2023; Received in revised from 25 October 2023; Accepted 13 November 2023; Published online 20 November 2024 Cite this article: Nekoonam, J. (2024). An Inter-textual Interpretation of the Verse of Dharr. Comparative Interpretation Research, 10(2), 137‑152. https://doi.org/10.22091/ptt.2024.11243.2363 Publisher: University of Qom © The Author(s)

https://ptt.qom.ac.ir/article_3060_ff72cf15481d3d5129a9a51135af43df.pdf

Qom University Comparative Interpretation Research 2476-4191 10 2 2025 02 19 A Comparative Study of Verses 27 and 31 of the al-Hajj Chapter in the Quran and the Bible* A Comparative Study of Verses 27 and 31 of the al-Hajj Chapter in the Quran and the Bible* 153 178 2979 10.22091/ptt.2024.10596.2326 FA Bibi Zeinab Hosseini Associate Professor of Theology Department, Farhangian University tehran iran 0000-0003-0771-1940 Seyed Hosein Seyedi Arabic Language and Literature, Ferdowsi University of Mashhad, Mashhad, Iran 0000-0002-0057-3496 Aliyyeh Rezadad Islamic studies farhangian un Tehran Iran 0000-0002-5322-103X Aliyeh Khavari Tafsir and sciences of the Qur'an Al-Mustafa International University mashhad iran 0009-0006-8424-0192 Journal Article 2024 04 08 The gathering at the House of God during the emergence of the Savior is a topic addressed in both the Holy Quran and the Bible, yet this shared theme features significant differences. Certain verses in the al-Hajj Chapter, particularly verses 27 and 31, discuss this subject. A critical question arising from the study of these verses is: what is meant by the arrival of pilgrims and the seizing of polytheists, and how does this phenomenon occur? This research, using a comparative study method between the Quran and the Bible, as well as historical etymology and semantic analysis of the words in verses 27 and 31 of the al-Hajj Chapter, seeks to uncover the semantic domain of key terms in the central meaning of the al-Hajj Chapter. The historical semantics and etymological analysis of these terms reveal a clear connection between Hajj as motivation and divine governance, and the advent of the Promised One. Introduction Among the verses of the al-Hajj Chapter, verses 27 and 31 hold great importance in understanding the central meaning of this chapter due to the two terms, “yaʾtūka” (they will come to you) and “fatakhṭafuh” (snatch him away): “And proclaim among men the Pilgrimage: they will come to you on foot and on every lean camel, coming from every remote path” (Al-Hajj: 27). “Being upright for Allah, not associating aught with Him and whoever associates (others) with Allah, it is as though he had fallen from on high, then the birds snatch him away or the wind carries him off to a far-distant place” (Al-Hajj: 31). A crucial question arising from these verses is, what is the meaning of the coming of pilgrims (yaʾtūka) and the snatching of the polytheists (fatakhṭafuh) and how can such a phenomenon occur? How is it possible for everyone to gather in Mecca at a specific hour? Particularly in light of Shiite traditions that describe this coming as a miraculous event in which the companions of Imam al-Mahdi (A.S.) will gather at a specific time alongside him in Makkah (for reference to some of these narrations see, Ayyashi, 1960, vol. 1, p. 66). This study, using a comparative method between the Quran and the Bible, as well as historical semantic and etymological analysis of the terms in verses 27 and 31 of the al-Hajj Chapter, aims to uncover the semantic domain of these pivotal terms in relation to the chapter’s central theme. Discussion In verse 27 of the al-Hajj Chapter, the words “ḍāmir” and “ʿamīq” point to a meaning beyond an ordinary invitation to the Hajj pilgrimage. The terms “ḍāmir” (lean animal) and “rijālan” (on foot) indicate that the pilgrims are not wealthy as the word “ḍāmir” in Arabic refers to a thin and frail mount, though some interpret its thinness as indicative of agility. However, its pairing with “rijālan” likely confirms the sense of the frailty of these mounts. The use of these words together, due to their connotative meanings and the precedent of their usage in the Bible, may indicate that God invites individuals for Hajj and the establishment of divine governance who, although they may lack racial qualification from the perspective of the Israelites, possess a strong determination to establish divine governance and are deemed qualified in the eyes of God. Therefore, while the verse alone might appear to describe the annual Hajj rituals, however, a few verses later, God completes this meaning with another verse that clearly indicates a connection to the Promised One and inter-textual relationships between the Quran and the Bible: “Those who, should We establish them in the land, will keep up prayer and pay the poor-rate and enjoin good and forbid evil; and Allah's is the end of affairs” (Al-Hajj: 41). The apparent aspect of the verses, the concept of the condition, and “the outcome of matters” show that this condition is yet to be fulfilled. Shiite traditions often interpret these individuals as Imam al-Mahdi (A.S.) and his companions (e.g., al-Furat al-Kufi, 1989, p. 274). Commentators have also mentioned narrations in their narrative exegeses regarding the coming of the pilgrims, which refer to the coming of the companions of Imam al-Mahdi (A.S.) in Makkah (e.g., Fayḍ Kashani, 1994, vol. 1, p. 206). In the al-Hajj Chapter, God speaks of His help and support for the pilgrims (Al-Hajj:15), and their most important characteristic is their monotheism. Accordingly, one manifestation of this divine support involves purging the Kaʿabah of polytheists and disbelievers, with the term “takhṭaf” (snatch) used to convey this act. Thus, the coming of pilgrims for Hajj is driven by a powerful motivation that gathers true believers together while instilling fear and driving away polytheists. Conclusion The historical semantic and etymological analysis of terms such as ḍāmir, fajj, ʿamīq, yatakhaṭṭaf, and saḥīq in the al-Hajj Chapter and the meaning of the coming of the pilgrims and snatching of the polytheists reveals the connection between these verses and the advent of the Awaited Savior. However, an important point in the use of these terms lies in the semantic transformation of these terms. This transformation and reinterpretation in the al-Hajj Chapter are not incidental; they serve to negate false, racialist values and replace them with genuine, human values that foster the growth and elevation of human society. References Holy Quran. (N. Makarem Shirazi, Trans.). Holy Bible. (The Bible Society, Trans.). Ayyashi, M. (1960). Tafsir al-ʿAyyashi. Al-Matbaat al-Ilmiyyah Press. [In Arabic]. Fayz Kashani, M. (1994). Tafsir al-Safi. Maktabat al-Sadr. [In Arabic]. Firburuj, F. (2004). Al-Qamus al-mowsuʿie li-l ʿAhdayn. Maktabat Dar al-Kalimah. [In Arabic]. Forat Kufi, I. (1989). Tafsir Forat Kufi. Ministry of Culture and Islamic Guidance. [In Arabic]. Griffith, S. (2011). Al-Nasara in the Qurʾan: A Hermeneutical Reflection. In G. S. Reynolds (Ed.), New perspective on the Qurʾan: The Qurʾan in its historical context (pp. 301-322), 2nd ed. Routledge. Hasan Jabal, M. H. (2010). Al-Muʿjam al-ishtiqaqi al-muʾsal li-alfaz al-Qurʾan al-Karim. Maktabat al-Adab. [In Arabic]. Kamaladdin, H. (2007). Muʿjam mufradat mushtarak sami. Makatabat al-Adab. [In Arabic]. Matarzi, N. (1979). Al-Maghreb fi tartib al-muʿarrab. Maktabi Usamat b. Zayd. Sharafuddin, J. (1999). Al-Mowsuʿat al-Qurʾaniyyah. Dar al-Taqrib. [In Arabic]. * Received 22 November 2023; Received in revised 8 April 2024; Accepted 30 April 2024; Published online 20 November 2024 Cite this article: Hosseini, B., Seyedi, H., Rezadad, A., & Khavari, A. (2024). A Comparative Study of Verses 27 and 31 of the al-Hajj Chapter in the Quran and the Bible. Comparative Interpretation Research, 10(2),153‑178. https://doi.org/10.22091/ptt.2024.10596.2326 Publisher: University of Qom © The Author(s) The gathering at the House of God during the emergence of the Savior is a topic addressed in both the Holy Quran and the Bible, yet this shared theme features significant differences. Certain verses in the al-Hajj Chapter, particularly verses 27 and 31, discuss this subject. A critical question arising from the study of these verses is: what is meant by the arrival of pilgrims and the seizing of polytheists, and how does this phenomenon occur? This research, using a comparative study method between the Quran and the Bible, as well as historical etymology and semantic analysis of the words in verses 27 and 31 of the al-Hajj Chapter, seeks to uncover the semantic domain of key terms in the central meaning of the al-Hajj Chapter. The historical semantics and etymological analysis of these terms reveal a clear connection between Hajj as motivation and divine governance, and the advent of the Promised One. Introduction Among the verses of the al-Hajj Chapter, verses 27 and 31 hold great importance in understanding the central meaning of this chapter due to the two terms, “yaʾtūka” (they will come to you) and “fatakhṭafuh” (snatch him away): “And proclaim among men the Pilgrimage: they will come to you on foot and on every lean camel, coming from every remote path” (Al-Hajj: 27). “Being upright for Allah, not associating aught with Him and whoever associates (others) with Allah, it is as though he had fallen from on high, then the birds snatch him away or the wind carries him off to a far-distant place” (Al-Hajj: 31). A crucial question arising from these verses is, what is the meaning of the coming of pilgrims (yaʾtūka) and the snatching of the polytheists (fatakhṭafuh) and how can such a phenomenon occur? How is it possible for everyone to gather in Mecca at a specific hour? Particularly in light of Shiite traditions that describe this coming as a miraculous event in which the companions of Imam al-Mahdi (A.S.) will gather at a specific time alongside him in Makkah (for reference to some of these narrations see, Ayyashi, 1960, vol. 1, p. 66). This study, using a comparative method between the Quran and the Bible, as well as historical semantic and etymological analysis of the terms in verses 27 and 31 of the al-Hajj Chapter, aims to uncover the semantic domain of these pivotal terms in relation to the chapter’s central theme. Discussion In verse 27 of the al-Hajj Chapter, the words “ḍāmir” and “ʿamīq” point to a meaning beyond an ordinary invitation to the Hajj pilgrimage. The terms “ḍāmir” (lean animal) and “rijālan” (on foot) indicate that the pilgrims are not wealthy as the word “ḍāmir” in Arabic refers to a thin and frail mount, though some interpret its thinness as indicative of agility. However, its pairing with “rijālan” likely confirms the sense of the frailty of these mounts. The use of these words together, due to their connotative meanings and the precedent of their usage in the Bible, may indicate that God invites individuals for Hajj and the establishment of divine governance who, although they may lack racial qualification from the perspective of the Israelites, possess a strong determination to establish divine governance and are deemed qualified in the eyes of God. Therefore, while the verse alone might appear to describe the annual Hajj rituals, however, a few verses later, God completes this meaning with another verse that clearly indicates a connection to the Promised One and inter-textual relationships between the Quran and the Bible: “Those who, should We establish them in the land, will keep up prayer and pay the poor-rate and enjoin good and forbid evil; and Allah's is the end of affairs” (Al-Hajj: 41). The apparent aspect of the verses, the concept of the condition, and “the outcome of matters” show that this condition is yet to be fulfilled. Shiite traditions often interpret these individuals as Imam al-Mahdi (A.S.) and his companions (e.g., al-Furat al-Kufi, 1989, p. 274). Commentators have also mentioned narrations in their narrative exegeses regarding the coming of the pilgrims, which refer to the coming of the companions of Imam al-Mahdi (A.S.) in Makkah (e.g., Fayḍ Kashani, 1994, vol. 1, p. 206). In the al-Hajj Chapter, God speaks of His help and support for the pilgrims (Al-Hajj:15), and their most important characteristic is their monotheism. Accordingly, one manifestation of this divine support involves purging the Kaʿabah of polytheists and disbelievers, with the term “takhṭaf” (snatch) used to convey this act. Thus, the coming of pilgrims for Hajj is driven by a powerful motivation that gathers true believers together while instilling fear and driving away polytheists. Conclusion The historical semantic and etymological analysis of terms such as ḍāmir, fajj, ʿamīq, yatakhaṭṭaf, and saḥīq in the al-Hajj Chapter and the meaning of the coming of the pilgrims and snatching of the polytheists reveals the connection between these verses and the advent of the Awaited Savior. However, an important point in the use of these terms lies in the semantic transformation of these terms. This transformation and reinterpretation in the al-Hajj Chapter are not incidental; they serve to negate false, racialist values and replace them with genuine, human values that foster the growth and elevation of human society. References Holy Quran. (N. Makarem Shirazi, Trans.). Holy Bible. (The Bible Society, Trans.). Ayyashi, M. (1960). Tafsir al-ʿAyyashi. Al-Matbaat al-Ilmiyyah Press. [In Arabic]. Fayz Kashani, M. (1994). Tafsir al-Safi. Maktabat al-Sadr. [In Arabic]. Firburuj, F. (2004). Al-Qamus al-mowsuʿie li-l ʿAhdayn. Maktabat Dar al-Kalimah. [In Arabic]. Forat Kufi, I. (1989). Tafsir Forat Kufi. Ministry of Culture and Islamic Guidance. [In Arabic]. Griffith, S. (2011). Al-Nasara in the Qurʾan: A Hermeneutical Reflection. In G. S. Reynolds (Ed.), New perspective on the Qurʾan: The Qurʾan in its historical context (pp. 301-322), 2nd ed. Routledge. Hasan Jabal, M. H. (2010). Al-Muʿjam al-ishtiqaqi al-muʾsal li-alfaz al-Qurʾan al-Karim. Maktabat al-Adab. [In Arabic]. Kamaladdin, H. (2007). Muʿjam mufradat mushtarak sami. Makatabat al-Adab. [In Arabic]. Matarzi, N. (1979). Al-Maghreb fi tartib al-muʿarrab. Maktabi Usamat b. Zayd. Sharafuddin, J. (1999). Al-Mowsuʿat al-Qurʾaniyyah. Dar al-Taqrib. [In Arabic]. * Received 22 November 2023; Received in revised 8 April 2024; Accepted 30 April 2024; Published online 20 November 2024 Cite this article: Hosseini, B., Seyedi, H., Rezadad, A., & Khavari, A. (2024). A Comparative Study of Verses 27 and 31 of the al-Hajj Chapter in the Quran and the Bible. Comparative Interpretation Research, 10(2),153‑178. https://doi.org/10.22091/ptt.2024.10596.2326 Publisher: University of Qom © The Author(s)

https://ptt.qom.ac.ir/article_2979_d58e0f678fe1a84cb119ca914186a35c.pdf

Qom University Comparative Interpretation Research 2476-4191 10 2 2025 02 19 The Scope of “All Things” in Verse 89 of the al-Nahl Chapter: A Comparative Study of the Views of Allamah Tabatabai and Hassanzadeh Amoli The Scope of “All Things” in Verse 89 of the al-Nahl Chapter: A Comparative Study of the Views of Allamah Tabatabai and Hassanzadeh Amoli 179 200 3033 10.22091/ptt.2024.10416.2312 FA ESAM SALMANIAN Ph.D. Candidate, Department of Islamic Philosophy and Theology, University Campus, University of Qom, Qom, Iran 0000-0002-6918-6646 Ali Alahbedashti Professor, Department of Islamic Philosophy and Theology, Faculty of Islamic Theology and Teachings, University of Qom 0000-0000-0000-0000 Journal Article 2024 02 17 Verse 89 of the al-Nahl Chapter, known as the Tibyān Verse, has been studied from various perspectives by exegetes and Quranic scholars, with the primary focus being on the meaning of the phrase “all things” (kulli shayʾ), which has led to several questions: How can the Quranic text encompass such extensive meanings to be described as “all things,” and who can access these meanings and by what means? This study aims to compare and align the views of Allamah Tabatabai and Hassanzadeh Amoli in explaining these two issues: 1) What is the scope of “all things?” (2) Who can comprehend the Quran described as “a clarification for all things?” This research demonstrates that the views of Tabatabai and Hassanzadeh Amoli are congruent, with no structural or fundamental differences between them; the variations lie only in the degree of elaboration. It seems that Hassanzadeh’s interpretations represent Tabatabai’s views but are substantiated through the framework of self-knowledge (maʿrifat al-nafs). Accordingly, these two scholars have approached “a clarification for all things” in different ways but have reached the same foundational principles. Keywords: Verse 89 of the al-Nahl Chapter, Tibyān Verse, comprehensiveness of the Quran Introduction Deciphering the phrase “a clarification for all things” (tibyānan li-kulli shayʾ) in verse 89 of the al-Nahl Chapter has been a contentious topic among Quranic exegetes, with various interpretations offered. This phrase describes the Quran: “We have sent down the Book to you as a clarification of all things and as guidance, mercy and good news for the Muslims.” Two fundamental questions about “a clarification for all things” arise: 1) What is the extent of “all things?” Does it encompass all truths of existence, or is its scope limited to specific domains like religion or humanity? 2) Whatever the Quran means by “a clarification for all things,” who can comprehend this clarification and benefit from it, or in other words, what conditions must be met to understand the Quran with this description and benefit from it? Discussion and Analysis In comparing the perspectives of the two contemporary scholars and exegetes, Allamah Tabatabai and Allamah Hassanzadeh Amoli, regarding these key questions, the following findings emerge: The Semantic Scope and Extent of “All Things” Allamah Tabatabai explains that the scope of “all things” relates to the Quran’s linguistic denotation, which encompasses all matters relevant to human guidance. He diverges from many exegetes, who limit “all things” to guidance-related matters, and he considers the Quran to symbolically encompass the knowledge of what has been and what will be, and regards understanding these symbols as dependent on knowledge of taʾwil (esoteric interpretation). When Allamah Hassanzadeh Amoli discusses the scope of “all things,” he interprets it from the outset as encompassing all truths of existence and does not address the categories of denotation or divide it into guidance-related and non-guidance-related aspects. In comparing the views of these two Godly scholars on the scope of the Quran, it is observed that both acknowledge that the Quranic text conveys all truths of existence and that the scope of “all things” is not confined to any limit. However, they do not consider this comprehensiveness to be accessible to everyone, viewing it as symbolic in nature and linking access to it directly to the concept of taʾwil (esoteric interpretation). Understanding the Quran as “a Clarification for All Things” The comparison and analysis of the views of these two scholars show that although their perspectives differ—meaning Allamah Tabatabai interprets the Tibyān verse based on the Quranic exegesis method of Quran by Quran in al-Mizān, while Allamah Hassanzadeh employs the path of self-knowledge and anthropological principles as the key to unlocking the verse—both have reached the same conclusions. Both consider purity (ṭahara) the most essential factor in understanding the Quran’s secrets and mysteries. Allamah Tabatabai tackles the resolution of this issue by explaining the concept of taʾwil, while Allamah Hassanzadeh does so based on the principle of congruity in perception. Both see the Quran’s comprehensiveness as a reflection of the comprehensiveness of the soul of the Perfect Human Being, that is, the Imam. Allamah Tabatabai references this using a tradition from Imam Sadiq (A.S.), while Hassanzadeh takes the path of self-knowledge. In al-Mizān, Tabatabai regards knowledge of taʾwil as a divine gift bestowed upon specific servants of God, however, Allamah Hassanzadeh elaborates on this topic further in his works. While referencing the correspondence between the two realms, he partially explains the process of this awareness. According to Allamah Hassanzadeh, the scholar of taʾwil has the ability to reconcile the world and the Quran, a capacity he gains by aligning the world with his own soul. That is, the more a person aligns with the world and becomes more refined through purity and self-purification —since the world is a reflection of the divine names—the more the Quran becomes accessible to them as a living text. In other words, Allamah Hassanzadeh’s interpretation continues that of Allamah Tabatabai and further clarifies the path for Quranic scholars. Conclusion By comparing the general views of Allamah Tabatabai and Hassanzadeh Amoli on the two topics of the scope of “a clarification of all things” and regarding who has the ability and capacity to understand the deeper meanings of “all things,” it can be said that the overall approach and perspectives of these two scholars, although from different viewpoints and methods, lead to the same conclusion in response to both questions. However, Hassanzadeh’s views are broader in scope and more solid as they are grounded in self-knowledge. In conclusion, both exegetes agree that the scope of “all things” encompasses all truths of existence. However, they regard this clarification as symbolic and inaccessible to the general public, linking comprehension of this level of the Quran to verse seven of the Aal Imran Chapter and the concept of taʾwil. References Hassanzadeh Amoli, H. (1994). Seyri dar zindagi va mabani-yi tafsiri-yi Syed Haydar Amoli. Bayyinat, 1(3), 42-52. [In Persian]. Hassanzadeh Amoli, H. (1995). Insan va Qurʾan. Al-Zahra Publications. [In Persian]. Hassanzadeh Amoli, H. (1998). Hazar va yek nukteh. Nashr-i Farhangi-yi Raja. [In Persian]. Hassanzadeh Amoli, H. (2005). Mumidd al-himam dar sharh-i Fusus al-hikam. Ministry of Culture and Islamic Guidance. [In Persian]. Hassanzadeh Amoli, H. (2007a). Hazar va yek kalimeh. Bustan-i Kitab-i Qom. [In Persian]. Hassanzadeh Amoli, H. (2007b). Ittihad ʿaaqil beh maʿqul. Bustan-i Kitab. [In Persian]. Hassanzadeh Amoli, H. (2012). Durus-i maʿrifat-i nafs. Alif Lam Mim. [In Persian]. Mo’addab, R., Ezzati Fordoei, M. R., & Esmi Ghayabashi, S. (2016). A Review and Criticism of Commentators’ view in Interpreting the Verse “16/89” تِبْیاناً لِکُلِّ شَیْ‏ءٍthe Book explains clearly everything), with an Emphasis on Educational and Natural All-comprehensiveness of the Holy Quran. Comparative Interpretation Research, 2(1), 7-34. https://doi.org/10.22091/ptt.2016.787 [In Persian]. Nasir A., & Monagheb, S. M. (2016). A Survey of Allameh Tabatabaei’s EXegetic Viewpoint in Commentary of the Verse of Tebian. Journal of the Holy Quran and Islamic Texts, 7(26), 185-206. [In Persian]. Tabatabai, M. H. (1984). Tarjume-yi tafsir al-mizan. (M. B. Musavi Hamedani, Trans.). Daftar-i Intisharat-i Islami. (Original wok was published in 1971). * Received 31 January 2024; Received in revised 21 April 2024; Accepted 30 May 2024; Published online 20 November 2024 Cite this article: Salmanian, E., & Alahbedashti, A. (2024). The Scope of “All Things” in Verse 89 of the al-Nahl Chapter: A Comparative Study of the Views of Allamah Tabatabai and Hassanzadeh Amoli. Comparative Interpretation Research, 10(2), 179‑200. https://doi.org/10.22091/ptt.2024.10416.2312 Publisher: University of Qom © The Author(s) Verse 89 of the al-Nahl Chapter, known as the Tibyān Verse, has been studied from various perspectives by exegetes and Quranic scholars, with the primary focus being on the meaning of the phrase “all things” (kulli shayʾ), which has led to several questions: How can the Quranic text encompass such extensive meanings to be described as “all things,” and who can access these meanings and by what means? This study aims to compare and align the views of Allamah Tabatabai and Hassanzadeh Amoli in explaining these two issues: 1) What is the scope of “all things?” (2) Who can comprehend the Quran described as “a clarification for all things?” This research demonstrates that the views of Tabatabai and Hassanzadeh Amoli are congruent, with no structural or fundamental differences between them; the variations lie only in the degree of elaboration. It seems that Hassanzadeh’s interpretations represent Tabatabai’s views but are substantiated through the framework of self-knowledge (maʿrifat al-nafs). Accordingly, these two scholars have approached “a clarification for all things” in different ways but have reached the same foundational principles. Keywords: Verse 89 of the al-Nahl Chapter, Tibyān Verse, comprehensiveness of the Quran Introduction Deciphering the phrase “a clarification for all things” (tibyānan li-kulli shayʾ) in verse 89 of the al-Nahl Chapter has been a contentious topic among Quranic exegetes, with various interpretations offered. This phrase describes the Quran: “We have sent down the Book to you as a clarification of all things and as guidance, mercy and good news for the Muslims.” Two fundamental questions about “a clarification for all things” arise: 1) What is the extent of “all things?” Does it encompass all truths of existence, or is its scope limited to specific domains like religion or humanity? 2) Whatever the Quran means by “a clarification for all things,” who can comprehend this clarification and benefit from it, or in other words, what conditions must be met to understand the Quran with this description and benefit from it? Discussion and Analysis In comparing the perspectives of the two contemporary scholars and exegetes, Allamah Tabatabai and Allamah Hassanzadeh Amoli, regarding these key questions, the following findings emerge: The Semantic Scope and Extent of “All Things” Allamah Tabatabai explains that the scope of “all things” relates to the Quran’s linguistic denotation, which encompasses all matters relevant to human guidance. He diverges from many exegetes, who limit “all things” to guidance-related matters, and he considers the Quran to symbolically encompass the knowledge of what has been and what will be, and regards understanding these symbols as dependent on knowledge of taʾwil (esoteric interpretation). When Allamah Hassanzadeh Amoli discusses the scope of “all things,” he interprets it from the outset as encompassing all truths of existence and does not address the categories of denotation or divide it into guidance-related and non-guidance-related aspects. In comparing the views of these two Godly scholars on the scope of the Quran, it is observed that both acknowledge that the Quranic text conveys all truths of existence and that the scope of “all things” is not confined to any limit. However, they do not consider this comprehensiveness to be accessible to everyone, viewing it as symbolic in nature and linking access to it directly to the concept of taʾwil (esoteric interpretation). Understanding the Quran as “a Clarification for All Things” The comparison and analysis of the views of these two scholars show that although their perspectives differ—meaning Allamah Tabatabai interprets the Tibyān verse based on the Quranic exegesis method of Quran by Quran in al-Mizān, while Allamah Hassanzadeh employs the path of self-knowledge and anthropological principles as the key to unlocking the verse—both have reached the same conclusions. Both consider purity (ṭahara) the most essential factor in understanding the Quran’s secrets and mysteries. Allamah Tabatabai tackles the resolution of this issue by explaining the concept of taʾwil, while Allamah Hassanzadeh does so based on the principle of congruity in perception. Both see the Quran’s comprehensiveness as a reflection of the comprehensiveness of the soul of the Perfect Human Being, that is, the Imam. Allamah Tabatabai references this using a tradition from Imam Sadiq (A.S.), while Hassanzadeh takes the path of self-knowledge. In al-Mizān, Tabatabai regards knowledge of taʾwil as a divine gift bestowed upon specific servants of God, however, Allamah Hassanzadeh elaborates on this topic further in his works. While referencing the correspondence between the two realms, he partially explains the process of this awareness. According to Allamah Hassanzadeh, the scholar of taʾwil has the ability to reconcile the world and the Quran, a capacity he gains by aligning the world with his own soul. That is, the more a person aligns with the world and becomes more refined through purity and self-purification —since the world is a reflection of the divine names—the more the Quran becomes accessible to them as a living text. In other words, Allamah Hassanzadeh’s interpretation continues that of Allamah Tabatabai and further clarifies the path for Quranic scholars. Conclusion By comparing the general views of Allamah Tabatabai and Hassanzadeh Amoli on the two topics of the scope of “a clarification of all things” and regarding who has the ability and capacity to understand the deeper meanings of “all things,” it can be said that the overall approach and perspectives of these two scholars, although from different viewpoints and methods, lead to the same conclusion in response to both questions. However, Hassanzadeh’s views are broader in scope and more solid as they are grounded in self-knowledge. In conclusion, both exegetes agree that the scope of “all things” encompasses all truths of existence. However, they regard this clarification as symbolic and inaccessible to the general public, linking comprehension of this level of the Quran to verse seven of the Aal Imran Chapter and the concept of taʾwil. References Hassanzadeh Amoli, H. (1994). Seyri dar zindagi va mabani-yi tafsiri-yi Syed Haydar Amoli. Bayyinat, 1(3), 42-52. [In Persian]. Hassanzadeh Amoli, H. (1995). Insan va Qurʾan. Al-Zahra Publications. [In Persian]. Hassanzadeh Amoli, H. (1998). Hazar va yek nukteh. Nashr-i Farhangi-yi Raja. [In Persian]. Hassanzadeh Amoli, H. (2005). Mumidd al-himam dar sharh-i Fusus al-hikam. Ministry of Culture and Islamic Guidance. [In Persian]. Hassanzadeh Amoli, H. (2007a). Hazar va yek kalimeh. Bustan-i Kitab-i Qom. [In Persian]. Hassanzadeh Amoli, H. (2007b). Ittihad ʿaaqil beh maʿqul. Bustan-i Kitab. [In Persian]. Hassanzadeh Amoli, H. (2012). Durus-i maʿrifat-i nafs. Alif Lam Mim. [In Persian]. Mo’addab, R., Ezzati Fordoei, M. R., & Esmi Ghayabashi, S. (2016). A Review and Criticism of Commentators’ view in Interpreting the Verse “16/89” تِبْیاناً لِکُلِّ شَیْ‏ءٍthe Book explains clearly everything), with an Emphasis on Educational and Natural All-comprehensiveness of the Holy Quran. Comparative Interpretation Research, 2(1), 7-34. https://doi.org/10.22091/ptt.2016.787 [In Persian]. Nasir A., & Monagheb, S. M. (2016). A Survey of Allameh Tabatabaei’s EXegetic Viewpoint in Commentary of the Verse of Tebian. Journal of the Holy Quran and Islamic Texts, 7(26), 185-206. [In Persian]. Tabatabai, M. H. (1984). Tarjume-yi tafsir al-mizan. (M. B. Musavi Hamedani, Trans.). Daftar-i Intisharat-i Islami. (Original wok was published in 1971). * Received 31 January 2024; Received in revised 21 April 2024; Accepted 30 May 2024; Published online 20 November 2024 Cite this article: Salmanian, E., & Alahbedashti, A. (2024). The Scope of “All Things” in Verse 89 of the al-Nahl Chapter: A Comparative Study of the Views of Allamah Tabatabai and Hassanzadeh Amoli. Comparative Interpretation Research, 10(2), 179‑200. https://doi.org/10.22091/ptt.2024.10416.2312 Publisher: University of Qom © The Author(s)

https://ptt.qom.ac.ir/article_3033_aa94397121def03c264fde840b07bd90.pdf

Qom University Comparative Interpretation Research 2476-4191 10 2 2025 02 19 Analyzing the evolution of the meaning of the phrase "And if God did not protect the people from each other" In the 10th to 15th centuries Analyzing the evolution of the meaning of the phrase "And if God did not protect the people from each other" In the 10th to 15th centuries 2618 10.22091/ptt.2023.9233.2220 FA Seyedeh Hanieh Momen shiraz university 0000-0002-8435-6033 Zahra Ghasemnejad shiraz university 0000-0003-4655-8707 Hamid Imandar shiraz university 0000-0003-4370-5134 Journal Article 2023 03 10 The transformation in the understanding of some Quranic expressions is a subject that has long been the concern of Quranic thinkers and for this issue, several causes and factors have been presented by them. Among the causes of these developments, which are less discussed, are "discourses" that play an effective role in creating an interpretation. Since this phrase has been faced with numerous and diverse interpretive opinions and the analysis of all of their developments does not fit in the scope of one article, in the present research, a brief report of the commentators' interpretations has been given only in two periods, the late and the contemporary, and in The ultimate causes and reasons for the interpretative changes that occurred in this era are analyzed and investigated. The findings of the research indicate that in the contemporary period of Islamic history (14th-15th centuries), following the renaissance and the entry of western science into the Islamic world, the commentators defended the mentioned phrase, which in the later period (10th-13th centuries) It was often considered a spiritual defense, mostly interpreted as conflict defense and its opposite, cooperative defense, and sometimes they declared spiritual defense as a weak or rejected point of view. The transformation in the understanding of some Quranic expressions is a subject that has long been the concern of Quranic thinkers and for this issue, several causes and factors have been presented by them. Among the causes of these developments, which are less discussed, are "discourses" that play an effective role in creating an interpretation. Since this phrase has been faced with numerous and diverse interpretive opinions and the analysis of all of their developments does not fit in the scope of one article, in the present research, a brief report of the commentators' interpretations has been given only in two periods, the late and the contemporary, and in The ultimate causes and reasons for the interpretative changes that occurred in this era are analyzed and investigated. The findings of the research indicate that in the contemporary period of Islamic history (14th-15th centuries), following the renaissance and the entry of western science into the Islamic world, the commentators defended the mentioned phrase, which in the later period (10th-13th centuries) It was often considered a spiritual defense, mostly interpreted as conflict defense and its opposite, cooperative defense, and sometimes they declared spiritual defense as a weak or rejected point of view.

https://ptt.qom.ac.ir/article_2618_1a674d3d599edfa580da2988d10f3b4f.pdf

Qom University Comparative Interpretation Research 2476-4191 10 2 2025 02 19 Comparative interpretation of “But when they became remorseful” (Al-A'raf: 141) with emphasis on linguistic criticism of viewpoints Comparative interpretation of “But when they became remorseful” (Al-A'raf: 141) with emphasis on linguistic criticism of viewpoints 2976 10.22091/ptt.2024.10472.2316 FA Saeed Cheraghi Master’s Student, Department of Quran and Hadith Sciences, Faculty of Theology and Teachings of the Ahlulbayt, University of Isfahan, Isfahan, Iran 0009-0003-7160-4645 Davood Esmaeili Dehaghani Assistant Professor, Department of Quran and Hadith Sciences, Faculty of Theology and Teachings of the Ahlulbayt, University of Isfahan, Isfahan, Iran 0000-0002-0761-1969 Journal Article 2024 03 01 Saeed Cheraghi1 * and Davoud Esmaely2 1 Master’s Student, Department of Quran and Hadith Sciences, Faculty of Theology and Teachings of the Ahlulbayt, University of Isfahan, Isfahan, Iran (corresponding author). Email: saeed.cheraghi@ahl.ui.ac.ir 2 Assistant Professor, Department of Quran and Hadith Sciences, Faculty of Theology and Teachings of the Ahlulbayt, University of Isfahan, Isfahan, Iran. Email: d.esmaely@theo.ui.ac.ir Abstract The expression “But when they became remorseful” is one of the Quranic phrases that lacks precedent in the Arabic language, with its first usage appearing in verse 149 of the al-Aʿrāf Chapter. It is part of the narrative recounting of events from the life of Prophet Moses (P.B.U.H.), specifically the account of his invitation to Mount Sinai, the betrayal of the Israelites, and their act of worshipping the golden calf. This study aims to analyze the meaning of this phrase and explore the reasons behind the diverse interpretations it has inspired. Although Quranic exegetes have implicitly analyzed this phrase, given the emergence of differing viewpoints under the verse and recognizing that understanding the speaker’s intent requires considering linguistic and contextual aspects, it becomes essential to analyze these interpretations beyond lexical, rhetorical, and syntactic dimensions, particularly within the framework of the broader context (siyāq). To achieve this goal, the study examines the thematic framework of the verses and studies and critiques interpretations associating the phrase with meanings such as regret, fear, helplessness, sudden occurrences, and similar concepts. By reflecting on and analyzing textual and extra-linguistic principles, this research demonstrates that the verses with the phrase “But when they became remorseful” narrates a specific incident that provoked reflection among the Israelites and interpreting it as signifying regret, anxiety, or other related emotions is unacceptable. Introduction Based on available evidence and documentation, the phrase “But when they became remorseful” first appeared in the Quran and has no recorded usage in pre-Islamic Arab historical or literary sources. Quranic exegetes in their interpretations, and literary scholars, through discussions of rhetorical devices such as metaphors, allusions, and allegory, have sought to elucidate the meaning of this expression. These efforts have resulted in diverse interpretations in the understanding this phrase, some of which, at first glance, seem incompatible with the context of the verse. Therefore, the overall implication of the phrase, particularly within its current context, warrants careful consideration. This serves both to clarify the impact of the lexical analysis of the phrase and the literal or metaphorical usage of its terms, and to highlight the role of linguistics and semantics—without reliance on lexical, literary, rhetorical, or contextual discussions—in understanding its meaning. Accordingly, this study aims to investigate the phrase “But when they became remorseful” through a linguistic lens. To achieve this objective, the overarching discourse context of the verses is first examined, followed by an analysis of the specific verse in light of its contextual framework. Subsequently, based on these, the interpretations of Quranic scholars and exegetes regarding meanings such as regret, fear, incapacity, sudden events, etc., are critically evaluated. Finally, drawing on linguistic principles, rhetorical rules, and extra-textual context, an alternative understanding of this phrase is presented. The Meaning of “But when they became remorseful” from the Perspective of Exegetes Most exegetes, including Muqatil b. Sulayman, Tustari, Ibn Qutaybah, Fayz Kashani, Zamakhshari, and Fakhr al-Razi, interpret the phrase “But when they became remorseful” as signifying regret. Beyond regret, some also include the concept of one becoming incapacitated or powerless to act. Others, like Shaykh Ṭusi and Tabarsi, interpret it as referring to an encounter with calamity or danger, and the fear resulting from it. Scholars such as Tabari and Ibn Atyyah associate it with helplessness and the futility of efforts, likening it to a prisoner whose hands are tied, leaving them incapable of action. Another group, including Qummi, sees it as referring to the arrival of Moses (A.S.), interpreting saqaṭa as meaning “descending” or “arriving,” thus rendering the phrase as Moses coming down from Mount Sinai. Linguistic Analysis of “But when they became remorseful” Linguistic features such as the discourse context (extratextual), the internal context of the verse, analysis of the prevailing discourse in the text, paradigmatic and syntagmatic relations, and the perspective from the morphological structure and semantic scope indicate that the phrase “But when they became remorseful” should be analyzed in the context of reflection and contemplation. To this end, it is crucial to trace the narrative’s progression by examining different verses across various Quranic chapters that recount similar events in the story of Moses (A.S.) because it is very important to understand the conditions that the Quran portrays in order to grasp its guiding approach. Considering the broader discourse, parallels in the story of Moses (A.S.) and the Israelites are examined in the al-Aʿrāf and Taha chapters, along with depictions of the prevailing atmosphere of that time. Since the chronological sequence of events is segmented across these two chapters, the verses from both are studied concurrently for a more nuanced understanding. Within the textual context and discourse analysis of these chapters, it becomes evident that the prevailing tone and essence of the verses emphasize a call to thought, reflection, and deliberation regret and fear are not the primary connotations of the verses. By examining associative relationships and semantic scope, a new interpretation of the word saqaṭa emerges. When considered in light of the verses’ context and the structural arrangement of sentences, this interpretation suggests that the semantic field of the word is broader than previously assumed, strongly indicating an element of deliberation in the actions of the Israelites. This perspective is further strengthened in the context of paradigmatic and syntagmatic relationships which contradicts the interpretations of earlier scholars regarding the meaning of the phrase “But when they became remorseful.” Conclusion Linguistic analysis, including extratextual considerations, provides an essential framework for understanding and interpreting Quranic verses as sole reliance on lexical, morphological, grammatical, and rhetorical discussions risks overlooking crucial evidence and contexts that influence comprehension. In the story of Moses (P.B.U.H.), given the dominant intellectual atmosphere in the context of the mentioned verse, interpreting it as regret, fear, or similar concepts is not appropriate. The Quran uses the phrase “But when they became remorseful” to describe the event and to convey the idea that the Israelites, after acquiring Samiri’s calf and taking possession of it, were able to inspect the calf with their own hands, and then, upon reflection and awareness of their actions, they realized their mistake. References Fakhr Razi, M. (1999). Tafsir al-kabir (Mafatih al-ghayb). Dar Ihya al-Turath al-Arabi. [In Arabic]. Fayz Kashani, M. (1994). Tafsir al-safi. Maktabat al-Sadr. [In Arabic]. Ibn Atiyyah, A. H. (2001). Al-Muharrar al-wajiz fi tafsir al-kitab al-ʿaziz. Dar al-Kutub al-Ilmiyyah. [In Arabic]. Qommi, A. (1984). Tafsir al-Qummi. Dar al-kitab. [In Arabic]. Tabari, M. (1991). Jamiʿ al-bayan fi tafsir al-Qurʾan. Dar al-Marefah. [In Arabic]. Tabarsi, F. (1993). Majmaʿ al-bayan fi tafsir al-Qurʾan. Naser Khosro. [In Arabic]. Tabatabai, M. H. (1970). Al-Mizan fi tafsir al-Qurʾan. Muassasat al-Aalami li-l Matbuaat. [In Arabic]. Tusi, M. (1996). Al-Tibyan fi tafsir al-Qurʾan. Dar Ihya al-Turath al-Arabi. [In Arabic]. Tustari, S. (2002). Tafsir al-Tustari. Dar al-Kutub al-Ilmiyyah. [In Arabic]. Zamakhshari, M. (1986). Al-Kashshaf ʿan haqaʾiq ghawamid al-tanzil. Dar al-Kitab al-Arabi. [In Arabic]. * Received 2 December 2023; Received in revised from 5 March 2024; Accepted 11 March 2024; Published online 20 November 2024 Cite this article: Cheraghi, S., & Esmaely, D. (2024). Comparative interpretation of “But when they became remorseful” (Al-A'raf: 141) with emphasis on linguistic criticism of viewpoints. Comparative Interpretation Research, 10(2), 227‑248. https://doi.org/10.22091/ptt.2024.10472.2316 Publisher: University of Qom © The Author(s) Saeed Cheraghi1 * and Davoud Esmaely2 1 Master’s Student, Department of Quran and Hadith Sciences, Faculty of Theology and Teachings of the Ahlulbayt, University of Isfahan, Isfahan, Iran (corresponding author). Email: saeed.cheraghi@ahl.ui.ac.ir 2 Assistant Professor, Department of Quran and Hadith Sciences, Faculty of Theology and Teachings of the Ahlulbayt, University of Isfahan, Isfahan, Iran. Email: d.esmaely@theo.ui.ac.ir Abstract The expression “But when they became remorseful” is one of the Quranic phrases that lacks precedent in the Arabic language, with its first usage appearing in verse 149 of the al-Aʿrāf Chapter. It is part of the narrative recounting of events from the life of Prophet Moses (P.B.U.H.), specifically the account of his invitation to Mount Sinai, the betrayal of the Israelites, and their act of worshipping the golden calf. This study aims to analyze the meaning of this phrase and explore the reasons behind the diverse interpretations it has inspired. Although Quranic exegetes have implicitly analyzed this phrase, given the emergence of differing viewpoints under the verse and recognizing that understanding the speaker’s intent requires considering linguistic and contextual aspects, it becomes essential to analyze these interpretations beyond lexical, rhetorical, and syntactic dimensions, particularly within the framework of the broader context (siyāq). To achieve this goal, the study examines the thematic framework of the verses and studies and critiques interpretations associating the phrase with meanings such as regret, fear, helplessness, sudden occurrences, and similar concepts. By reflecting on and analyzing textual and extra-linguistic principles, this research demonstrates that the verses with the phrase “But when they became remorseful” narrates a specific incident that provoked reflection among the Israelites and interpreting it as signifying regret, anxiety, or other related emotions is unacceptable. Introduction Based on available evidence and documentation, the phrase “But when they became remorseful” first appeared in the Quran and has no recorded usage in pre-Islamic Arab historical or literary sources. Quranic exegetes in their interpretations, and literary scholars, through discussions of rhetorical devices such as metaphors, allusions, and allegory, have sought to elucidate the meaning of this expression. These efforts have resulted in diverse interpretations in the understanding this phrase, some of which, at first glance, seem incompatible with the context of the verse. Therefore, the overall implication of the phrase, particularly within its current context, warrants careful consideration. This serves both to clarify the impact of the lexical analysis of the phrase and the literal or metaphorical usage of its terms, and to highlight the role of linguistics and semantics—without reliance on lexical, literary, rhetorical, or contextual discussions—in understanding its meaning. Accordingly, this study aims to investigate the phrase “But when they became remorseful” through a linguistic lens. To achieve this objective, the overarching discourse context of the verses is first examined, followed by an analysis of the specific verse in light of its contextual framework. Subsequently, based on these, the interpretations of Quranic scholars and exegetes regarding meanings such as regret, fear, incapacity, sudden events, etc., are critically evaluated. Finally, drawing on linguistic principles, rhetorical rules, and extra-textual context, an alternative understanding of this phrase is presented. The Meaning of “But when they became remorseful” from the Perspective of Exegetes Most exegetes, including Muqatil b. Sulayman, Tustari, Ibn Qutaybah, Fayz Kashani, Zamakhshari, and Fakhr al-Razi, interpret the phrase “But when they became remorseful” as signifying regret. Beyond regret, some also include the concept of one becoming incapacitated or powerless to act. Others, like Shaykh Ṭusi and Tabarsi, interpret it as referring to an encounter with calamity or danger, and the fear resulting from it. Scholars such as Tabari and Ibn Atyyah associate it with helplessness and the futility of efforts, likening it to a prisoner whose hands are tied, leaving them incapable of action. Another group, including Qummi, sees it as referring to the arrival of Moses (A.S.), interpreting saqaṭa as meaning “descending” or “arriving,” thus rendering the phrase as Moses coming down from Mount Sinai. Linguistic Analysis of “But when they became remorseful” Linguistic features such as the discourse context (extratextual), the internal context of the verse, analysis of the prevailing discourse in the text, paradigmatic and syntagmatic relations, and the perspective from the morphological structure and semantic scope indicate that the phrase “But when they became remorseful” should be analyzed in the context of reflection and contemplation. To this end, it is crucial to trace the narrative’s progression by examining different verses across various Quranic chapters that recount similar events in the story of Moses (A.S.) because it is very important to understand the conditions that the Quran portrays in order to grasp its guiding approach. Considering the broader discourse, parallels in the story of Moses (A.S.) and the Israelites are examined in the al-Aʿrāf and Taha chapters, along with depictions of the prevailing atmosphere of that time. Since the chronological sequence of events is segmented across these two chapters, the verses from both are studied concurrently for a more nuanced understanding. Within the textual context and discourse analysis of these chapters, it becomes evident that the prevailing tone and essence of the verses emphasize a call to thought, reflection, and deliberation regret and fear are not the primary connotations of the verses. By examining associative relationships and semantic scope, a new interpretation of the word saqaṭa emerges. When considered in light of the verses’ context and the structural arrangement of sentences, this interpretation suggests that the semantic field of the word is broader than previously assumed, strongly indicating an element of deliberation in the actions of the Israelites. This perspective is further strengthened in the context of paradigmatic and syntagmatic relationships which contradicts the interpretations of earlier scholars regarding the meaning of the phrase “But when they became remorseful.” Conclusion Linguistic analysis, including extratextual considerations, provides an essential framework for understanding and interpreting Quranic verses as sole reliance on lexical, morphological, grammatical, and rhetorical discussions risks overlooking crucial evidence and contexts that influence comprehension. In the story of Moses (P.B.U.H.), given the dominant intellectual atmosphere in the context of the mentioned verse, interpreting it as regret, fear, or similar concepts is not appropriate. The Quran uses the phrase “But when they became remorseful” to describe the event and to convey the idea that the Israelites, after acquiring Samiri’s calf and taking possession of it, were able to inspect the calf with their own hands, and then, upon reflection and awareness of their actions, they realized their mistake. References Fakhr Razi, M. (1999). Tafsir al-kabir (Mafatih al-ghayb). Dar Ihya al-Turath al-Arabi. [In Arabic]. Fayz Kashani, M. (1994). Tafsir al-safi. Maktabat al-Sadr. [In Arabic]. Ibn Atiyyah, A. H. (2001). Al-Muharrar al-wajiz fi tafsir al-kitab al-ʿaziz. Dar al-Kutub al-Ilmiyyah. [In Arabic]. Qommi, A. (1984). Tafsir al-Qummi. Dar al-kitab. [In Arabic]. Tabari, M. (1991). Jamiʿ al-bayan fi tafsir al-Qurʾan. Dar al-Marefah. [In Arabic]. Tabarsi, F. (1993). Majmaʿ al-bayan fi tafsir al-Qurʾan. Naser Khosro. [In Arabic]. Tabatabai, M. H. (1970). Al-Mizan fi tafsir al-Qurʾan. Muassasat al-Aalami li-l Matbuaat. [In Arabic]. Tusi, M. (1996). Al-Tibyan fi tafsir al-Qurʾan. Dar Ihya al-Turath al-Arabi. [In Arabic]. Tustari, S. (2002). Tafsir al-Tustari. Dar al-Kutub al-Ilmiyyah. [In Arabic]. Zamakhshari, M. (1986). Al-Kashshaf ʿan haqaʾiq ghawamid al-tanzil. Dar al-Kitab al-Arabi. [In Arabic]. * Received 2 December 2023; Received in revised from 5 March 2024; Accepted 11 March 2024; Published online 20 November 2024 Cite this article: Cheraghi, S., & Esmaely, D. (2024). Comparative interpretation of “But when they became remorseful” (Al-A'raf: 141) with emphasis on linguistic criticism of viewpoints. Comparative Interpretation Research, 10(2), 227‑248. https://doi.org/10.22091/ptt.2024.10472.2316 Publisher: University of Qom © The Author(s)

https://ptt.qom.ac.ir/article_2976_315dae8232a4ef57945d8cb385e76963.pdf

Qom University Comparative Interpretation Research 2476-4191 10 2 2025 02 19 Comparative study of the meaning of “Lam” in the verse of 179 in Surah A’raf from the viewpoint of Fakhr-e-Razi and Javadi Amoli interpretations Comparative study of the meaning of “Lam” in the verse of 179 in Surah A’raf from the viewpoint of Fakhr-e-Razi and Javadi Amoli interpretations 2980 10.22091/ptt.2024.10449.2314 FA Hossein Rafiei Masters student of Darussalam seminary, Tehran, Iran 0009-0006-7314-2060 Mohsen Habibi ‬Assistant professor, departement of persian literature and forgin language, Allameh Tabatabaei univercity, Tehran, Iran 0000-0001-6542-7660 Journal Article 2024 02 25 The commentators have expressed the meaningof “Lam” inthis verse from three aspects; Theological viewpoint has been involved in determination of these aspects.Two commentators’interpretations have beenused as the representatives of two theological schools.Fakhr-e-Razi specified“Lam”as a“Goal”;accordingly, He has considered the 179th verse ofA’raf as aproof to prove the approach of the Ash'are sect and the belief in"predestination".Ayatollah Javadi Amoli,while emphasizing the similarity with Allameh Tabatabai,has expressed the meaning of"Aqibt"for"Lam". He has denied that the creation of some human beings is forced for hell and has given an explanation based on the view of"order between things"according to the theologians of Imamiyyah.He has emphasized in determining the meaning of"Lam"in the context of the verses and using the maximum available literary capacity.In this respect,he has a difference with Allameh Tabataba'i who established the meaning of"subsequent goal".The present article, with acomparative study of Al-Kabir interpretation of FakhrRazi and Tasnim interpretation of Javadi Amoli inthe literary-theological approach and based on thedescriptive-analytical method, relying on library sources, to express the effect of these three meanings proposed for"Lam"in theological discussions. "Predestination" and "Resurrection" and matching the perspective of each commentator in other verses related to the purpose of creation with his perspective in this verse based on the method of interpretation of the Qur'an. Finally, this article has determined the meaning of the criterion for "Lam". The commentators have expressed the meaningof “Lam” inthis verse from three aspects; Theological viewpoint has been involved in determination of these aspects.Two commentators’interpretations have beenused as the representatives of two theological schools.Fakhr-e-Razi specified“Lam”as a“Goal”;accordingly, He has considered the 179th verse ofA’raf as aproof to prove the approach of the Ash'are sect and the belief in"predestination".Ayatollah Javadi Amoli,while emphasizing the similarity with Allameh Tabatabai,has expressed the meaning of"Aqibt"for"Lam". He has denied that the creation of some human beings is forced for hell and has given an explanation based on the view of"order between things"according to the theologians of Imamiyyah.He has emphasized in determining the meaning of"Lam"in the context of the verses and using the maximum available literary capacity.In this respect,he has a difference with Allameh Tabataba'i who established the meaning of"subsequent goal".The present article, with acomparative study of Al-Kabir interpretation of FakhrRazi and Tasnim interpretation of Javadi Amoli inthe literary-theological approach and based on thedescriptive-analytical method, relying on library sources, to express the effect of these three meanings proposed for"Lam"in theological discussions. "Predestination" and "Resurrection" and matching the perspective of each commentator in other verses related to the purpose of creation with his perspective in this verse based on the method of interpretation of the Qur'an. Finally, this article has determined the meaning of the criterion for "Lam".

https://ptt.qom.ac.ir/article_2980_2cc87d167370c7e0bca0f13391cee9ce.pdf