The Comparative Exegesis of Javadi Amoli and Alusi regarding Maraj al-Baḥrain and al-Luʾluʾ wa-l Marjān

Document Type : Academicm and Research

Authors

1 Assistant Professor, Department of Islamic Knowledge, Faculty of Medicine, Yazd Shahid Sadoughi University of Medical Sciences , Yazd, Iran

2 Level 3 student, Field of interpretation and sciences of the Qur'an, Imam Hussein Sisters Seminary yazd, Yazd, Iran

3 Level 4 student, Field of Comparative interpretation of the Qur'an, Imam Hussein Sisters Seminary yazd, Yazd, Iran

Abstract

One of the very important topics in understanding the Quran is the discussion of the apparent and inner aspects of the Quran. Some narrations have enumerated seven depths for the Quran. Understanding the apparent aspect of the verses of the Quran is possible for many people; however, not everyone can understand the depths of the Quran and the depth of its depth. Some of the verses of the Holy Quran regarding which the understanding and true intent of the speaker has become controversial among Muslim scholars are verses 19-22 of the al-Rahman Chapter. In these verses, two seas have been mentioned that do not mix despite converging together and from these two seas, pearls and coral are obtained. This paper does a comparative study of the views of two prominent Shiite and Sunni exegetes, that is, Javadi Amoli and Alusi. The findings of this study show that, despite differences, these two exegetes share a common view regarding the apparent interpretation of maraj al-baḥrain (He merged the two seas) and al-luʾluʾ wa-l marjān (the pearl and the coral) in the abovementioned verse; however, they are completely different in their esoteric exegesis of the verses.
 

Highlights

The Comparative Exegesis of Javadi Amoli and Alusi regarding Maraj al-Baḥrain and al-Luʾluʾ wa-l Marjān*

Reza Baniasadi1 , Fatemeh Barghuon2 , and Asma Barghuon3

1 Assistant Professor, Department of Islamic Teachings, Faculty of Medicine, Yazd Shahid Sadoughi University of Medical Sciences Campus, Yazd, Iran (corresponding author). Email: fatemi251@gmail.com

2 Level 3 Student of the Seminary, Quranic Exegesis and Sciences, Yazd Imam Husayn (peace be upon him) Sister’s Seminary, Yazd, Iran. Email: barghuon.f@gmail.com

3 Level 4 Student of the Seminary, Comparative Exegesis of the Quran, Yazd Imam Husayn (peace be upon him) Sister’s Seminary, Yazd, Iran. Email: barghun61407@gmail.com

Abstract

One of the very important topics in understanding the Quran is the discussion of the apparent and inner aspects of the Quran. Some narrations have enumerated seven depths for the Quran. Understanding the apparent aspect of the verses of the Quran is possible for many people; however, not everyone can understand the depths of the Quran and the depth of its depth. Some of the verses of the Holy Quran regarding which the understanding and true intent of the speaker has become controversial among Muslim scholars are verses 19-22 of the al-Rahman Chapter. In these verses, two seas have been mentioned that do not mix despite converging together and from these two seas, pearls and coral are obtained. This paper does a comparative study of the views of two prominent Shiite and Sunni exegetes, that is, Javadi Amoli and Alusi. The findings of this study show that, despite differences, these two exegetes share a common view regarding the apparent interpretation of maraj al-baḥrain (He merged the two seas) and al-luʾluʾ wa-l marjān (the pearl and the coral) in the abovementioned verse; however, they are completely different in their esoteric exegesis of the verses.

Keywords: verses 19-22 of the al-Rahman Chapter, taʿwil (ambiguous interpretation), esoteric exegesis, virtues of the Ahlulbayt

Introduction

Verses 19-22 of the al-Rahman Chapter are among the verses in which Shiite and Sunni exegetes differ in terms of interpretation – both exoteric and esoteric. These verses, while enumerating various blessings of God, talk about two seas that meet each other but do not mix, and due to the barrier between them, they do not affect each other and from these two seas, pearls and coral are obtained.

Other verses of the Quran have also spoken of two seas (27: 61; 35: 12; 25: 53); however, the “two seas” in our discussion have a specific esoteric interpretation that has been mentioned in the narrations of the Infallibles apart from the apparent meaning. This paper does a comparative study of the views of Javadi Amoli as a Shiite exegete and Mahmoud Alusi as a Sunni exegete in the exoteric and esoteric exegesis of these verses.

A comparative study of verses 19-22 of al-Rahman according to the two exegetes

Commonalities in the views of the two exegetes in the interpretation of maraj al-baḥrain and al-luʾluʾ wa-l marjān

  1. From the exegetive comparison of the two views, it is clear that both Javadi Amoli and Alusi consider the lexical meaning of Maraj to be intermingling and despite this, both have interpreted it as “send forward” and have said that He moved the two seas.
  2. Both have considered the two seas to refer unconditionally to a saltwater sea and a sweet water sea based on a single foundation, and as implied by verse 53 of the al-Furqan Chapter. Regarding its geographical referent, Alusi has not chosen a view and similarly, Javadi Amoli has sufficed with recounting the words of others which can be due to the caution of the two exegetes.
  3. Regarding the partition between these two seas, Javadi Amoli and Alusi indicate the presence of a barrier that stops each of the two seas from being affected (by the other).

Differences in the views of the two exegetes in the interpretation of maraj al-baḥrain and al-luʾluʾ wa-l marjān

  1. Alusi considers the use of the word minhumā (from them) in the verse “From them emerge the pearl and the coral” [55: 22] to mean they are one and affect one another similar to the pollination of a male and female and to prove his view, he explains the views of different individuals. However, Javadi Amoli considers these justifications and says that the exploration of divers was not complete otherwise they may have been able to find water that is sweet and from which pearls and coral are also extracted as God says that from both these types of water, pearls and coral are obtained.
  2. Javadi Amoli emphasizes that extracting pearls and coral does not happen itself and requires diving and effort. However, Alusi says that God extracts the pearls and coral out. But it seems that these words are from the literal translation of the word yakhruju not that he believes that God extracts pearls and coral and there is no need to make any efforts to obtain them.
  3. Alusi explains the word la yabghiyān (do not overstep) to explain the pass and barrier between the two seas and mentions some possibilities. This is while Javadi Amoli does not say anything regarding this word. Evidently, he considers its meaning to be obvious.
  4. In the esoteric interpretation of the aforementioned verses, Javadi Amoli considers the two seas to mean Imam Ali and Lady Fatimah (peace be upon them) and the pearl and coral to refer to Imam Hasan and Husayn (peace be upon them) who have come from these seas. However, though Alusi cites a narration with multiple chains of documentation that give such a meaning, he does not accept it and regards it as a strange meaning and Sufi interpretation.

Conclusion

A comparative study of the views of Ayatollah Javadi Amoli and Alusi shows that despite some differences, these two exegetes share common views as well regarding the exoteric exegesis of “he mixed the two seas” and “the pearl” and “the coral” in verses 19-22 of the Chapter of al-Rahman. However, regarding the esoteric exegesis of the verses, based on narrations, Javadi Amoli considers the word baḥrain (two seas) to refer to the two endless seas of divine teachings, that is, Imam Ali and Lady Fatimah (peace be upon them), barzakh (barrier) to indicate the Holy Prophet (peace be upon him and his household) being the channel of God’s grace, and luʾluʾ (the pearl) and marjān (the coral) to refer to their children, that is, Imam Hasan and Husayn (peace be upon them). However, Alusi does not accept this esoteric exegesis, though he acknowledges that the position of Imam Ali and Lady Fatimah (peace be upon them) is much higher than these analogies. This is while many narrations corroborate this esoteric interpretation in Shiite and Sunni sources and this interpretation has been accepted by many scholars of both denominations.

References

Holy Qoran

Alusi, M. (1994). Ruh al-maʿani fi tafsir al-Qurʾan al-ʿazim wa al-sabʿ al-mathani. (A. Abdulbari Atiyyah, compiler). Dar al-Kutub al-Ilmiyyah. [In Arabic].

Forat Kufi, F. (1990). Tafsir Forat Kufi. Ministry of Culture and Islamic Guidance Print and Publication Institution. [In Arabic].

Javadi Amoli, A. (2017a). Tafsir-i surat al-Rahman, session 12. Retrieved from: https://javadi.esra.ir/fa/w/%D8%AA%D9%81%D8%B3%DB%8C%D8%B1-%D8%B3%D9%88%D8%B1%D9%87-%D8%A7%D9%84%D8%B1%D8%AD%D9%85%D9%86-%D8%AC%D9%84%D8%B3%D9%87-12-1396/08/09. [In Persian].

Javadi Amoli, A. (2017b). Tafsir-i surat al-Rahman, session 13. Retrieved from: https://javadi.esra.ir/fa/w/%D8%AA%D9%81%D8%B3%DB%8C%D8%B1-%D8%B3%D9%88%D8%B1%D9%87-%D8%A7%D9%84%D8%B1%D8%AD%D9%85%D9%86-%D8%AC%D9%84%D8%B3%D9%87-13-1396/08/10. [In Persian].

Javadi Amoli, A. (2017c). Tafsir-i surat al-Rahman, session 14. Retrieved from: https://javadi.esra.ir/fa/w/%D8%AA%D9%81%D8%B3%DB%8C%D8%B1-%D8%B3%D9%88%D8%B1%D9%87-%D8%A7%D9%84%D8%B1%D8%AD%D9%85%D9%86-%D8%AC%D9%84%D8%B3%D9%87-14-1396/08/14. [In Persian].

Marefat, M. H. (2001). Tafsir va mufassiran. Muassasa-yi Farhangi-yi al-Tamheed. [In Arabic].

Tabatabai, M. H. (1970). Al-Mizan fi tafsir al-Qurʾan. Muassasat al-Alami li-l Matbuaat. [In Arabic].

 

* Received: 2023 Jun 26 | Received in revised from: 2023 Jul 11 | Accepted: 2023 Sep 08 | published online: 2023 Dec 21

  • Baniasadi, R., Barghuon, F., & Barghuon. A. (2023). The Comparative Exegesis of Javadi Amoli and Alusi regarding Maraj al-Baḥrain and al-Luʾluʾ wa-l Marjān. Comparative Interpretation Research, 9 (2), 101-124. https://doi.org/10.22091/PTT.2023.9244.2223

Keywords

Main Subjects

References

References

Holy Quran
Aal Ghazi, A. Q. (1962). Bayan al-maʿani. Matbaat al-Taraqqi. [In Arabic].
Ansari Shirazi, Y. (2008). Durus-i sharh-i manzoumah hakim-i mutaʾalleh Haj Mulla Hadi Sabzvari. Bustan-i Ketab Qom. [In Persian].
Asadi, A. (2018). Jaryan shenasi-yi tafsir-i tarbiyati. Pazhouheshgah-i Hawze va Daneshgah. [In [Persian].
Basiriyan, H. (2013). Negarish-i pishrafte az paragraph ta maqaleh. Markaz-i Beynol Milali-yi Tarjume va Nashr-i al-Mustafa (pbuh). [In Persian].
Berenjkar, R., & Subhani, M. T. (2018). Maʿaref va ʿaqaid 3. Markaz-i Mudiriyat-i Hawzeha-yi Ilmiyyah, Daftar-i Tadwin-i Mutun-i Darsi-yi Hawzeha-yi Ilmiyyah. [In Persian].
Ebrahimpour, A. (2021). Analytical review of theories about the concept of “current” and “study of social currents (currentology)”. Knowledge Studies in the Islamic University. 24(4), 1031-1072. [In Persian].
Fadlullah, M. H. (1998). Min wahyil Qurʾan. Dar al-Malak. [In Arabic].
Fakhr Razi, M. (1999). Al-Tafsir al-kabir (Mafatih al-ghayb). Dar Ihya al-Turath al-Arabi. [In Arabic].
Hashemi Rafsanjani, A. (2008). Barguzide-yi farhang-i Qurʾan. Daftar-i Tablighat-i Islami Hawza-yi Ilmiyya-yi Qom, Markaz-i Farhang va Maaref-i Quran. [In Persian].
Hawwa, S. (2003). Al-Asas fi al-tafsir. Dar al-Salam. [In Arabic].
Ibn Abd al-Salam, A. A. (2008). Tafsir al-ʿIz b. ʿAbd al-Salam. (A. Fathi Abdul Rahman, Research). Dar al-Kutub al-Ilmiyyah. [In Arabic].
Ibn Ashour, M. (1999). Al-Tahrir wa al-tanwir. Muassasat al-Tarikh al-Arabi. [In Arabic].
Ibn Kathir, I. (1998). Tafsir al-Qurʾan al-ʿazim (Ibn Kathir). Dar al-Kutub al-Ilmiyyah. [In Arabic].
Ibn Shahr Ashoub, M. (1990). Mutashabahat al-Qurʾan wa mukhtalifih. Bidar. [In Arabic].
Imam Hasan al-Askari. (1988). Al-Tafsir al-mansub ila al-Imam al-Hasan al-Askari (alayhis salam). Madrasat al-Imam al-Mahdi (aj). [In Arabic].
Jadidi, A. (2011). Sustenance in the Qurʾan and narrations. Quranic Knowledge Research, 2(5), 25-58. [In Persian].
Jamshidiha, G. R., & Kafi, M. (2013). Social theory components according to the basis of knowing the society from the Quran. Quranic Doctrines, 10(17), 95-118. [In Persian].
Khatib, A. K. (2003). Al-Tafsir al-Qurʾani li-l Qurʾan. Dar al-Fikr al-Arabi. [In Arabic].
Khudayari, A. N., & Pourakbar, I. (2011). Tarikh-i hadith-i Shiʿa  dar sadeha-yi hashtum ta yazdahum-i Hijri. Muassasa-yi Ilmi Farhangi-yi Dar al-Hadith. [In Persian].
Khurramdil, M. (2005). Tafsir-i nur (Khurramdil). Ihsan. [In Persian].
Layali, M. A., & Mojtabazadeh, A. (2014). Jaryanshenasi-yi siyasi. Daftar-i Nashr-i Maaref. [In Persian].
Mahaimi, A. (1983). Tafsir al-Qurʾan al-musamma tabsir al-rahman wa taysir al-mannaan. Aalam al-Kutub. [In Arabic].
Makarem Shirazi, N. & a group of experts. (2005). Payam-i Qurʾan. Dar al-Kutub al-Islamiyyah. [In Persian].
 Makarem Shirazi, N. (1992). Tafsir-i namunah. Dar al-Kutub al-Islamiyyah. [In Persian].
Mawardi, A. (n.d.). Al-Nakt wa-l ʿuyun tafsir al-Mawardi. Dar al-Kutub al-Ilmiyyah. [In Arabic].
Mesbah Yazdi, M. T. (1989). Maʿaref-i Qurʾan. Muassasa-yi Dar Rah-i Haqq. [In Persian].
Modarresi, M. T. (1998). Min Hudal Qurʾan. Dar Muhibbi-l Husayn. [In Arabic].
Muavenat-i Tadvin-i Mutun-i Amozeshi-yi Markaz-i Tahqiqat-i Islami. (1997). Danish-i Ijtimaʿie (2). Numayendegi-yi Vali Faqih dar Sepah-i Pasdaran-i Inqilab-i Islami. [In Persian].
Murtaza, A. (2007). Risalat al-muhkam wa al-mutashabeh. (A. H. Gharifi, Research). Astan Quds Razavi, Bunyad-i Pazhouhesh-yahi Islami. [In Arabic].
Musailini, Z. (2015). Ashnayi-yi muqaddamati ba falsafe-yi Islami. Markaz-i Beynolmilali-yi Tarjume va Nashr-i al-Mustafa (pbuh). [In Persian].
Qaraati, M. (2009). Tafsir-i nur. Markaz-i Farhangi-yi Dars-hayi az Quran. [In Persian].
Qarashi Benabi, A. A. (1996). Tafsir ahsan al-hadith. Bunyad-i Bethat. [In Persian].
Qurtubi, M. (1985). Al-Jamiʿ li-ahkam al-Qurʾan. Naser Khosro. [In Arabic].
Qutb, I. H. (1991). Fi zilal al-Qurʾan. Dar al-Shuruq. [In Arabic].
Ragheb Isfahani, H. (1995). Tarjume va tahqiq-i mufradat-i alfaz-i Qurʾan ba tafsir-i lughawi wa adabi-yi Qurʾan. (G. R. Khusravi Huseini, Trans.). Murtadawi. (The original work was published in 1991). [In Persian].
Sadeqi Tehrani, M. (1986). Al-Furqan fi tafsir al-Qurʾan bi-l Qurʾan wa al-sunnah. Farhang-i Islami. [In Arabic].
Safa, D. (2004). Jamiʿehshenasi-yi qeshrha va nabarabari-yi ijtimaʿie az didgah-i Islam. Markaz-i Pazouhesh-hayi Islami. [In Persian].
Sulayman, M. (2003). Tafsir Maqatil b. Sulayman. (A. Farid, Research). Dar al-Kutub al-Ilmiyyah. [In Arabic].
Tabari, M. (n.d.). Jamiʿ al-bayan fi tafsir al-Qurʾan (Tafsir Tabari). Dar al-Marefah. [In Arabic].
Tabatabai, M. H. (1995). Tarjume-yi tafsir-i al-Mizan. (M. B. Musavi Hamedani, Trans.). Jamiat al-Modarresin Hawza-yi Ilmiyya-yi Qom, Daftar-i Intisharat-i Islami. (The original work was published in 1971). [In Persian].
Tayyib, A. H. (1990). Atyab al-bayan fi tafsir al-Qurʾan. Islam. [In Arabic].
Tustari, S. (2002). Tafsir al-Tustari. Dar al-Kutub al-Ilmiyyah. [In Arabic].
Yathribi, Y. (2009). Tarikh-i tahlili intiqadi-yi falsafe-yi Islami. Research Center for Culture and Thought. [In Persian].
 
Send comment about this article
CAPTCHA Image
Comparative Interpretation Research
Volume 9, Issue 2 - Serial Number 18
October 2023
Pages 101-124

Files

Share

How to cite

Statistics