Document Type : Academicm and Research

Authors

• Reza Moaddab ¹
• Muhammad Taqi Diari Bidgoli ²
• Javad Jamshidi Hasanabadi ³

¹ 1 Professor of the Department of Quran and Hadith Sciences, Faculty of Theology and Islamic Teachings, University of Qom, Qom, Iran

² Professor of the Department of Quran and Hadith Sciences, Faculty of Theology and Islamic Teachings, University of Qom, Qom, Iran

³ Ph.D. Candidate, Comparative Exegesis, Department of Quran and Hadith Sciences, Faculty of Theology and Islamic Teachings, University of Qom, Qom

Abstract

Highlights

The miraculousness of the Quran is one of the most important exegetic foundations of Allamah Tabatabai and Ayatollah Javadi Amoli. Allamah Tabatabai considers the miraculousness of the Quran to be based on two principles: miraculousness certainly exists and the Quran is one of the instances of miracles. In contrast, Javadi Amoli derives the miraculousness of the Quran through syllogism. Similarly, Javadi Amoli believes that no language can translate the Quran and translation ruins and reduces its subtleties. Thus, he has replaced the translation of the verses with selected exegesis. The other difference between the two exegetes is that Allamah Tabatabai does not consider eloquence to be limited merely to words; rather, it includes both words and meanings. However, Javadi Amoli in a way emphasizes only the meaning and acknowledges that the Arabs had words but the words did not have these exalted meanings. Comparing the foundations of these two exegetes shows that they share a common view regarding the miraculous nature of the Quran; however, there is a difference in the explanation and details of these exegetic foundations between the student and teacher. The most important goal of this article is to probe and analyze the source of this difference in opinion. In this paper, the views of the abovementioned exegetes regarding the basis of the miraculousness of the Quran have been studied using a comparative method.

Keywords: miraculousness of the Quran, al-Mīzān, Tasnīm, Javadi Amoli, Allamah Tabatabai, exegetic foundations

Introduction

Foundations are important for every science. In the science of Quranic exegesis, the discussion about foundations is more important due to the position of this science. Since there are differences between exegetes regarding the foundations, in Exegesis Studies the importance of the discussion of adapting and evaluating the foundations of exegesis, especially the differing foundations, and explaining the commonalities and differences between these foundations which are the root of many exegetic differences is doubly felt.

Allamah Tabatabai and Ayatollah Javadi Amoli are among the greatest contemporary exegetes and the miraculousness of the Quran is one of the most important common exegetic foundations presented by these two exegetes. This article strives to address the exegetic foundations of the miraculous nature of the Quran according to these two exegetes and clarify the commonalities and differences in the foundations of these two exegetes and where the source of these differences lies.

Considering that the focus of this study is the comparative evaluation of the exegetic foundations of the miraculousness of the Quran according to Allamah Tabatabai and Javadi Amoli, this exegetic foundation is evaluated in detail from the views of these two valuable exegetes and this confirms the necessity and originality of conducting this research.

Commonalities and differences of the exegetic foundations of the miraculousness of the Quran according to Allamah Tabatabai and Javadi Amoli

Commonalities of the views of these two exegetes

In general, both exegetes have accepted the miraculousness of the Quran and the divineness of its words and expressions as exegetic foundations. This discussion has been addressed in detail in multiple instances in al-Mīzān and by Ayatollah Javadi Amoli in Tasnīm. Thus, the miraculous nature of the Quran is a common exegetic foundation presented by these exegetes. However, they have different views regarding the details of explaining and proving it.

Differences in the views of the two exegetes

1. Allamah Tabatabai considers the miraculousness of the Quran to be based on two principles: 1) certainly miracles exist, 2) the Quran is one of the instances of those miracles and proving the second part is certainly accompanied by the substantiation of the first part. This is proven through the Verses of Challenge (taḥaddī). Allamah considers the Verses of Challenge as a kind of evidence for the miraculousness of the Quran; however, he doesn’t explain it. But Ayatollah Javadi Amoli has concluded the challenge and miraculousness of the Quran through a syllogism that takes the form of a conditional proposition and explains and proves the view of his teachers through the Law of Similitude. Thus, it seems that the view of Ayatollah Javadi Amoli is more complete and accurate than that of Allamah Tabatabai’s.
2. Another aspect of the difference between Allamah Tabatabai and Ayatollah Javadi Amoli manifests in the discussion of the aspects of the miraculousness of the Quran in eloquence and rhetoric. Allamah Tabatabai does not consider eloquence to be in words only; rather, he considers it to be both in words and meanings. However, Ayatollah Javadi Amoli somehow emphasizes only the meaning and acknowledges that Arabs had the words but the words did not possess these exalted meanings and it seems that the view of Allamah Tabatabai is more complete and accurate compared to the view of Ayatollah Javadi Amoli which in a way only emphasizes meanings.
3. While accepting scientific miraculousness in the Quran, Ayatollah Javadi Amoli (2009a) proves his own theory by using rational and narrative evidence and implicitly searches for it in the narrations of the Imams (peace be upon them). He has cited and used the words of the Infallibles in this regard in his works and has cited them according to the context and occasion of the discussion and scientific matter in question (vol. 1, p 132). Even though the discussion of scientific miraculousness is implied in al-Mīzān and Allamah Tabatabai has indicated some verses as examples; however, this topic is highlighted more in Tasnīm and the author has spoken more clearly in this regard. He has accepted the conclusive findings of new sciences and considers that a sign of the scientific miraculousness of the Quran. By clarifying this, he has added to the credibility of this idea, which seems to be an accurate consideration.
4. Ayatollah Javadi Amoli believes that the Arabic language is one of the consequent aspects of the miraculousness of the Quran and believes that the translation of Arabic and especially the Quran leads to the ruination and reduction of the subtleties of Arabic and the Quran. And thus, he has replaced translation with selected exegesis because according to the author of Tasnīm, the Quran is untranslatable as many of the subtleties of Arabic literature are lost in translation and the semantic weight that the Arabic verses convey cannot be found in the translation of the Quran. However, the commentator of al-Mīzān considers it to be permissible as a tool to communicate the message of the Quran to all nations and people. Therefore, this innovation distinguishes the author of Tasnīm because the reader learns a summary of a part of the interpretation and even the subtleties by reading it.

Conclusion

The exegetic foundation of the miraculousness of the Quran is one of the common foundations between Ayatollah Javadi Amoli and Allamah Tabatabai in the exegesis of the Quran and Ayatollah Javadi Amoli, influenced by his teacher Allamah Tabatabai, shares his view in presenting logical and narrative proofs for proving the miraculousness of the Quran. However, there are differences in the method and explanation of the topic. In this study, these differences have been explained in four instances.

References

Qoran. (1994). (N. Makarem Shirazi, Trans.). Dar al-Quran al-Karim. [In Persian]

Javadi Amoli, A. (1989). Piramun-i wahy va rahbari. Al-Zahra Publications. [In Persian].

Javadi Amoli, A. (1993). Tafsir-i mowduʿie-yi Quran. Isra Publications. [In Persian].

Javadi Amoli, A. (2007). Quran dar Quran. Isra Publications. [In Persian].

Javadi Amoli, A. (2009a). Tasnim: tafsir-i Quran-i Karim. (Compiled by a team of researchers). Isra Publications. [In Persian].

Javadi Amoli, A. (2009b). Wahy va nubuwwat. Isra Publications. [In Persian].

Javadi Amoli, A. (2010). Nizahat-i Quran az tahrif. (Compiled by A. Nasiri). Isra Publications. [In Persian].

Javadi Amoli, A. (2015). Haqiqat va taʾthir-i iʿjaz. (Compiled by A. Fatiheh & J. Aryani). Isra Publications. [In Persian]. 

Tabatabai, M. H. (1983). Iʿjaz-i Quran. Markaz-i Nashr-i Farhangi-yi Raja. [In Persian].

Tabatabai, M. H. (1996). Al-Mizan fi tafsir al-Quran. Islami Publications, Jamiat al-Modarresin-i Hawza Ilmiyya-yi Qom. [In Arabic].

Keywords

• Basics of Tafsir
• Miracles of the Qur'
• an
• Allameh Tabatbai
• Ayatollah Javadi Amoli
• Al Mizan
• Tasnim

Main Subjects

• Islamic