The Interpretation of (Q. 38: 32-3) between Ṭabāṭabāʾī and Faḍlullāh; A Comparative-Critical Study

Document Type : Academicm and Research

Authors

1 Associate Professor, University of Science and Technology of the Holy Qur’an, Qum, Iran

2 Ph.d. Graduated, University of Science and Technology of the Holy Qur’an, Qum, Iran

3 M.A. Graduated, University of Science and Technology of the Holy Qur’an, Qum, Iran

Abstract

Received: 2021/10/31  |   Correction: 2022/4/17   |   Accepted: 2022/4/17
 
(Q. 38:32-3) should be considered as Qur’anic mutashabihāt (ambiguous-allegorical verses) concerning the prophets’ stories. These two verses are related to Solomon’s entertainment with the herd of horses, which has ultimately led to his dawdling in worshipping God or at least not practicing it in its preferred time. The present article examines and evaluates the interpretive viewpoints of two prominent contemporary Shi’ite exegetes in this regard, namely Sayyid Muḥammad-Ḥusayn Ṭabāṭabāʾī (1904-1981) and Sayyid Muḥammad-Ḥusayn Faḍlullāh (1935-2010). Analyzing Faḍlullāh’s viewpoints, who has studied Ṭabāṭabāʾī’s al-Mīzān in many positions with a critical approach, as well as comparing his interpretive notions with those of Ṭabāṭabāʾī, can yield some significant scientific results. In addition to a more thorough explanation of the meanings of the verses in question, such an important task can help to assess Faḍlullāh’s critical points towards some of al- al-Mīzān’s stances, as well as to judge some of his ideas about the prophets' life and career per se. The present study hereupon performs its particular task in three stages. Using a descriptive-analytical method, it first defines the basis of a plausible belief about the mutashābih aspects of the prophets’ lives, relying on the general implications of muḥkam (clear) aspects of the Qur’anic accounts of the same case, the muḥkam accounts especially has been narrated by the Qur’an on Solomon, and the connotations of the two mentioned verses’ context. Then, it explains these muḥkam foundations for the verses in question. Finally, it makes a comparative analysis of the two exegetes’ viewpoints. Faḍlullāh’s objections to Ṭabāṭabāʾī, the results show that, cannot be accepted, however, some of the latter’s viewpoints should also be criticized. A supplementary explanation is given as well, which seems consistent with the muḥkam aspects of the Qur’an, staying away from the valid objections towards the suggested interpretations of the verses in question.

 
  Ṭabāṭabāʾī and Faḍlullāh; A Comparative-Critical Study. Biannual Journal of Comparative Exegetical Researches, 8 (15) 87-112. Doi: 10.22091/PTT.2022.7003.1979.

 

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