فایل کامل مقالات شماره 2 مجله پژوهش های تفسیر تطبیقی

 
A Comparative Study of Comprehensiveness of the Quran According to the "Tafsir al-Mizan fi Tafsir al-Quran" and "Rooh al-Ma'ani fi Tafsir al-Quran al-'Adhim"
Ali Ahmad Naseh[1]
Farzad Esfandiyari[2]
Abstract
Comprehensiveness of the Quran is one of the important foundations for its comprehension and interpretation, which has been noticed and considered by old and new commentators. Among the commentators who have seriously raised the issue in their commentaries, we can refer to Allamah Tabatabaii and Alusi Baghdadi. The studies show that although Alusi devotes a special chapter to this issue, he is in a kind of astonishment and fails to free himself from the questions and doubts which come to his mind. That is why we see him moving towards a minimal view in some parts of his commentary and towards a moderate or maximal one in other parts. The review of Allamah's remarks, however, shows that the only acceptable view for the comprehensiveness of Quran is moderate comprehensiveness in his view; he rejects and criticizes the other viewpoints. The present paper comparatively studies the view of these great commentators in this regard.
 
Key words: comprehensiveness of the Quran, comparative commentary, foundations, al-Mizan, Rooh al-Ma'ani.
 
 
 
 
 
 
 
 
 
 
 
The Isra'iliyyat (of the Israelites) of the Story of Mary and Jesus (p.b.u.t) in Shia and Sunny Commentaries, with Emphasis on Behar al- Anwar (Seas of Lights)
Seyyedeh Vahideh Rahimi[3]
Faezeh Sadat Khosravi[4]
Abstract
The present research entitled "the Isra'iliyyat of the story of Mary and Jesus (p.b.u.t) in Shia and Sunny commentaries, with emphasis on Behar al-Anwar" was conducted with the aim of extracting the Isra'iliyyat of Behar al-Anwar in narrating the stories of Mary and Jesus. It is mainly aimed at extracting the Isra'iliyyat of these stories and elaborating on how Allamah Majlesi  addressed these narratives and their narrators by studying the text of the Behar al-Anwar, reviewing  Allamah's other works and comparing and contrasting them with Shia and Sunny commentaries. Some scholars, including Allamah Tabatabaii and Allamah Askari, believe that Majlesi had not tried to select valid narratives and differentiate them from weak ones and had only gathered all valid and invalid hadiths in Behar al-Anwar without considering their validity or invalidity in relation to infallible Imams, while the analysis of his "remarks" and  explanations under the aforementioned narratives and comparing them with other commentaries show that general public's conception contradicts with how Majlesi had really addressed these narratives. In other words, it should be said that only few Isra'iliyyat can be found among many related narratives, which are explicitly rejected by Majlesi or can be invalidated on the basis of Majlesi's other criteria for other narratives, because there are many instances of his explicit and clear rejection of Isra'iliyyat and their narrators in all parts of Behar al-Anwar. Therefore, it should be said that Allamah Majlesi had carefully selected the narrations on the basis of his specific criteria and had thus prevented the entrance of many Isra'iliyyat into Behar al-Anwar as a complete collection of hadiths. So, it can be concluded that attention to Isra'iliyyat, their narrators and explicit and clear rejection of such narratives is one of the Majlesi's important criteria for selecting narratives for Behar al-Anwar.    
 
Key words: Isra'iliyyat, thematic commentary, critique of hadith, Behar al-Anwar, Allamah Mohammad Baqir Majlesi, Lady Mary, Jesus.
 
 
Review of Esoteric Commentary in the View of Ibn Arabi and Ayatollah Ma'refat
Ibrahim Ibrahimi[5]
Tahereh Haji Alikhani[6]
Abstract
The present paper studies and compares the views of Ibn Arabi and Ayatollah Ma'refat about esoteric commentary. There are different views about esoteric commentary and its meaning, so it seems necessary to study the views of Ibn Arabi and Ayatollah Ma'refat in this regard, due to different esoteric commentaries. The term "esoteric commentary" is used seventeen times in the Quran, some of which refer to the esoteric commentary of Quranic verses. The usage has made some scholars to propose a course entitled "esoteric commentary" of Quranic verses and elaborate on its differences with commentary. Generally speaking, Ibn Arabi and Ayatollah Ma'refat believe that there is a difference between esoteric commentary and commentary and Quranic verses have not only commentary but also esoteric commentary. There are, however, some differences and similarities between their views on how to provide esoteric commentary of the Quran. The main similarity is that both regard esoteric commentary as the hidden meaning of God's speech, not its instances. Their differences, however, have made their practical instance in esoteric commentary very different.
 
Key words: esoteric commentary, Ayatollah Ma'refat, Ibn Arabi, inner dimension, the Quran.
 
 
Worship in the View of Fakhr Razi and Allamah Tabatabaii
Ibrahim Noori[7]
Mansour Nikpanah[8]
Abstract
The reason for creating man by God is to worship Him. Accordingly, different commentators, including Imam Fakhr Razi, as one of the great Sunny commentators, and Allamah Tabatabaii, as one of the great Shia commentators, have explained and elaborated on the term "worship". Their views about worship will definitely remove many ambiguities about worship and lead us to right path on the one hand, and will show the proximity and similarity of the views of Muslim scholars from different Islamic schools about the principles and foundations of religion on the other hand. Conducting research on the views of different Muslim scholars can prevent the enemies of Islam and Muslims from making division and schism among Muslims. Using a library method and a comparative outlook, the present paper seeks to compare the views of Imam Fakhr Razi and Allamah Tabatabaii through taking into consideration their commentaries. Generally, the research findings show that these two scholars regard worship as the most important aim of man's creation, with different stages. Contemplating on their words, we can depict and prove the limit of the essence of worship in their views, which shows the claims and fallacies of those who provide wrong and common interpretations of worship are unjustified. The similarity of their views about worship emphasizes the fact that Wahhabis claims about worship contradict with reason and tradition.
 
Key words: worship, servitude, Tafsir Kabir (Great Commentary), Fakhr Razi, al-Mizan Commentary, Tabatabaii.
 
 
The Position of Reason and Tradition in Interpreting the Quran from the View of Ibn Taymiyyah and Allamah Tabatabaii
Ali Allahbedashti[9]
Mohsen Movahhedi Asl[10]
Abstract
The present paper studies the position of "reason" and "tradition" in interpreting the Quran from the view of Ibn Taymiyyah and Allamah Tabatabaii. The elements of "reason" and "tradition" are emphasized in interpreting the Quran because they are emphasized in the text of Quran in order to achieve the aim of the Quran. According to Allamah Tabatabaii, reason is not only "the key" of religion, but also the "lantern" for the true reality of religion, because the Quran is in harmony with genesis and common sense. Therefore, it is said that the Quran is closely associated with reasoning. Allamah believes that hadiths are of great importance in interpreting the Quran because the true reality of the Quran belongs to Holy Prophet's household, but the hadiths must be evaluated in terms of their chain of transmission and indication in order to avoid traditionalism in understanding the Quran during occultation. Ibn Taymiyyah, however, believes that reason is at most the "key" of religious knowledge. Beyond this, we should appeal to tradition, like traditionalists. The views of these two scholars about the method of interpreting the Quran are compared and criticized in this paper and the better one is proved.
 
Key words: reason, tradition, interpretation of the Quran, Allamah Tabatabaii, Ibn Taymiyyah.
 
 



[1] Associate professor of department of sciences of the Quran and hadith, Qom University


[2] PhD student of comparative commentary, Qom University
Date Received: 2015/8/19, Date of acceptance: 2016/1/6


[3] Assistant professor of Qom University


[4] MA of sciences of the Quran and hadith
Date Received: 2015/10/26, Date of acceptance: 2016/1/6


[5] Associate professor of department of theology, Arak University,                                                         e-ebrahimi@araku.ac.ir


[6] MA student of Arak University
Date Received: 2016/1/3, Date of acceptance: 2016/2/21


[7] Assistant professor of University of Sistan and Baluchistan,                                                                  enoori@theo.usb.ac.ir 


[8] Assistant professor of higher education complex of Saravan,                                                 Mansour.nikpanah@yahoo.com 
Date Received: 2015/11/26, Date of acceptance: 2016/3/2


[9]  Associate professor of department of philosophy and theology, Qom University,                       Alibedashti@gmail.com 


[10] MA of Islamic philosophy, Qom University,                                                                                      Movahedi114@yahoo.com 
Date Received: 2015/11/2, Date of acceptance: 2016/3/5