https://ptt.qom.ac.ir/ Comparative Interpretation Research en daily 1 Tue, 23 Sep 2025 00:00:00 +0330 Tue, 23 Sep 2025 00:00:00 +0330 https://ptt.qom.ac.ir/article_3612.html Problem:This study critically analyzes the concept of Life (Hayat) as a Divine Attribute in the Qur'an, using the theological exegetical approaches of Sunni and Shia scholars. The main challenge is the essential difference between Divine Life and the life of creatures, and the way this attribute is ascribed to God in the Qur'anic verses. Objective:The research aims to explain and critically assess the views of Sunni and Shia exegetes regarding Divine Life and its position in Islamic theology. Methodology:Using a library-based method and a comparative-critical content analysis, the study first examines Qur'anic usages of Hayat and then analyzes theological explanations by various exegetes. Findings:Findings show that some exegetes interpret Divine Life as eternal existence and immortality, while others, with rational and philosophical approaches, consider it an essential attribute that underlies God's knowledge and power. Theological-philosophical interpretations go beyond the literal meaning and rely on rational foundations. Conclusion: The study showed that Divine Life is an inherent, eternal attribute that underlies other divine qualities and aligns with Qur'anic monotheism. Views of commentators from both sects reveal consensus on its fundamental aspects, such as eternality and permanence. This multifaceted attribute-encompassing continuous existence, absolute knowledge, and infinite power-plays a key role in affirming monotheism. https://ptt.qom.ac.ir/article_2977.html The comparison of Shia narrative interpretations and the accuracy of their distinctions shows that the authors of narrative interpretations, like other commentators, influenced by the contextual conditions, have did ijtihad in order to discover the meaning of the verses. through the adaptation of famous Shiite narrative interpretations and the application of the concept of context in author-oriented hermeneutic theories, the difference in the approach of these interpretations to the question of the miracles of the Qur'an is evaluated. The main attention of the authors of the advanced Shia narrative interpretations in various positions, including under the verses of Tahaddi, has been focused on the inner aspects of these verses, which is the common point of considering the matter of Wilayat Ali (AS) as divine. In their interpretations, these commentators did not say anything about the miracle of the Quran. But on the other hand, the authors of later Shia narrative commentaries have spoken about the miracles of the Qur'an with a lot of explanation and detail in the form of their narrations or words and phrases under the mentioned verses. Paying attention to the origins of the theory of miracles of the Qur'an and accuracy in the course of evolution and development of Shia theology topics as influential fields in this difference in approach helps to better understand this difference. https://ptt.qom.ac.ir/article_3746.html The discussion about the morality of God is one of the significant topics in philosophy and theology. The question is whether God behaves morally, whether He ought to behave morally, or not. One of the important implications of this discussion is answering the question of whether God is morally accountabe or not.In Islamic culture, this debate can be traced through the well-known dispute over husn (goodness) and qubh (evil) among theologians. From the perspective of the Ash'arites, God is not bound by morality, and therefore, He is not morally accountabe. In contrast, the Adliyya (Mu'tazilites and Imami Shi'a) believe that God must act morally and, as a result, must also be morally accountabe.This difference in interpretation also influences the exegesis of the Quran, and both groups cite verses from the Quran to support their views. It seems that Ash'arites most frequently refer to verse 23 of Al-Anbiya to argue for God's lack of accountability, while the Adliyya cite verse 165 of An-Nisa to argue for God's accountability. In this paper, after presenting these viewpoints, I have demonstrated that the conclusion of judging this dispute, based on both textual and extra-textual evidence, leans more in favor of the Adliyya. Relying on this evidence, the perspective of the Adliyya and their interpretation of the mentioned verses appear more acceptable. https://ptt.qom.ac.ir/article_3930.html The Holy Quran, as the most important source of the Islamic religion, has attached special importance to the resurrection and life after death, and has emphasized the occurrence of the resurrection and its quality. Most Muslim scholars believe that the resurrection from the perspective of the Holy Quran is both spiritual and physical, but they disagree on the quality of the physical resurrection. Some considered the verses of the Quran to be applicable to an elemental physical resurrection, while others considered them to be applicable to an exemplary physical resurrection. One of the verses that has been the subject of commentators' attention regarding the quality of physical resurrection is verse 99 of Surah Isra', from which Mulla Sadra has concluded an exemplary physical resurrection and Allama Tabataba'i has concluded an elemental physical resurrection. The main question of this research is whether Mulla Sadra's interpretation of verse 99 of Surah Isra is correct or Allama Tabataba'i's interpretation? This research uses a descriptive-analytical method to explain and examine the interpretations of Sadra and Allama Tabataba'i of this verse. After examining them, it will be concluded that Allama Tabataba'i's interpretation is closer to reality and Sadra's interpretation cannot be considered the correct interpretation of this verse. Therefore, verse 99 of Surah Al-Isra' is a useful reference to the physical resurrection of the element https://ptt.qom.ac.ir/article_2806.html Mahmoud bin Umar Zamakhshari in "Al-Kashaf", for the verse "Ya Iha al-Muzmal", in the position of expressing the meaning of the article "zaml", he mentioned the two meanings of "covering" and "carrying" and then the three meanings of descent " The rebuke of the Prophet by God due to his laziness in worship", "the praise of the Prophet by God due to his praying in Aisha's tent" and "the Prophet's request for covering from Khadijah at the beginning of the revelation" have been mentioned. The three derivations, which originate from the meaning of "covering", have supporters and opponents among sunni commentators. This research, with a comparative-critical method, by examining dictionaries and considering the results of interpretations arising from each meaning, did not find all three interpretations of these descents acceptable for historical and religious reasons; Also, in choosing the preferred meaning among the eleven meanings mentioned by the linguists, he considered "carrying" suitable for reasons such as originality and prevalence, interpretive support, and concordance with the Qur'an's praise speeches about the Messenger of God, compared to other meanings. https://ptt.qom.ac.ir/article_3899.html Human dignity, as one of the most fundamental philosophical and theological issues of the Holy Quran, has always been the focus of epistemological developments in Islamic thought and interpretative studies. The present study, with a comparative approach, aims to systematically identify and analyze the principles of human dignity in the Quran, while clearly examining the differences and similarities between the approaches of two prominent contemporary commentators - Sayyid Abdul Hussein Tayyib and Sayyid Qutb. Accordingly, the main problem of the research is to explain the nature and limits of the principles of human dignity and how they are reflected in the selected interpretations. Based on the analysis of the interpretative texts "Atib al-Bayan" and "Fi Zillal al-Quran", eight fundamental principles in the field of human dignity have been identified, each of which is based on a deep understanding of the semantic structure of the Quran and its educational purposes; principles such as reason and thought, gradualism, equality, freedom of choice, proportionality and moderation, purposefulness, naturalism, and dynamism. The findings of the research indicate that Tayyib, relying on the narrational tradition and emphasizing the social-educational understanding of the verses, interprets human dignity within the framework of the teachings of the Ahl al-Bayt (AS) and with a cohesive approach to the structure of society; while Sayyid Qutb, adopting https://ptt.qom.ac.ir/article_4000.html One of the fundamental concepts in the Qur’an is time—a notion that, within the framework of revelatory narratives, is at times experienced as absolute and historical, and at other times as qualitative, compressed, and sacred. Verses such as al-Maʿārij 4, al-Sajda 5, and al-Ḥajj 47, among others, clearly demonstrate that the Qur'anic understanding of time is not merely linear and material, but encompasses transcendent and experiential dimensions. Drawing on Mircea Eliade’s theory of sacred time and its distinction from profane time, this article examines the qualitatively experienced structure of time as reflected in selected Qur'anic verses. Eliade contends that sacred time is reversible, meaningful, and fundamentally distinct from historical time. Through a descriptive-analytical approach, this study seeks to provide a deeper understanding of how the Qur’an engages with the notion of time, the experience of the sacred, and the human condition. An analysis of verses concerning resurrection, ascension, creation, and prophetic experiences reveals that the Qur’an portrays a model of time that is qualitative and transcendent—more closely aligned with religious perception than with physical measurability. https://ptt.qom.ac.ir/article_3712.html This research comparatively examines the concept of governance in Tafsir al-Mizan and Mafatih al-Ghayb, elucidating the desired governance model from the perspectives of Allameh Tabataba'i and Fakhr al-Razi, with a focus on the verses of Surah An-Nisa (Chapter 4 of the Quran). The central research problem involves understanding and analyzing the Islamic governance system and identifying its components in the views of these two prominent commentators. To this end, the study addresses the question of what characteristics constitute ideal governance according to these two mufassirs (interpreters of the Quran), and how it can be applied in contemporary Islamic societies. The research hypothesizes that despite methodological differences between Allameh Tabataba'i and Fakhr al-Razi, both emphasize common principles in the realm of governance, which can shape the model of Islamic governance in the world today. The research method is descriptive-analytical and comparative, focusing on key verses of Surah An-Nisa, particularly verses 58 and 59, to analyze the views on governance in Tafsir al-Mizan and Mafatih al-Ghayb. The findings of the research indicate that, from Allameh Tabataba'i's perspective, Islamic governance is based on four fundamental pillars: justice, consultation (shura), trustworthiness (amanah), and accountability. Fakhr al-Razi, with a jurisprudential-theological approach, also elaborates on the practical application of these principles in the arena of governance, providing a comprehensive framework for their implementation. https://ptt.qom.ac.ir/article_3453.html In the interpretation of the first verse of Surah Al-Insan, various perspectives have been proposed due to differing opinions regarding the meaning of “Insan”, “ḥīnun min al-Dahr”, “lam yakun shay’an madhkūra”, and the overall verse, as well as determining the purpose of the interrogative structure. Regarding the meaning of “Insan,” some commentators believe it refers to a general concept, while others interpret it as referring to a specific instance. Concerning “ḥīnun mina al-Dahr,” some exegetes have refrained from specifying a precise time frame. In contrast, others, based on their understanding of the term “Insan,” have attempted to define an exact period. Regarding the phrase “lam yakun shay’an madhkūra,” commentators have identified different levels of meaning for the term “shay’an madhkūra.” Additionally, concerning the nature of the interrogative in verse, various views have been presented, including rhetorical questioning, negative questioning, and declarative reporting. This study concludes that based on the purpose of the Surah and the interconnectedness of its verses, linking the terms “Insan” and “shay’an madhkūran” to the concept of the righteous (Abrār) reveals that the verse refers to the emergence of the righteous (A.S) and prominent human figures who have actualized the role of being the vicegerents of God (khalīfatullāh). The interrogative in this verse ultimately expresses astonishment and highlights the early emergence of the Abrār. https://ptt.qom.ac.ir/article_3807.html Imagination, as an intermediary faculty between reason and sensation, is one of the key tools for grasping meanings that go beyond the apparent in sacred texts—especially in the Qur'an. This study, using a comparative analytical method, explores the role and modes of employing imagination in two contemporary Qur'anic exegeses: Min Wahy al-Qur’an by Sayyid Muhammad Husayn Fadlullah (a prominent Shi'a exegete) and al-Tafsīr al-Munīr by Dr. Wahbah al-Zuḥaylī (a notable Sunni exegete). The findings indicate that Fadlullah, with a creative and artistic approach, utilizes imagination to reconstruct the psychological, emotional, and social settings of Qur'anic narratives, thereby deepening and enhancing the interpretive impact of the verses. In contrast, al-Zuḥaylī adopts a more cautious approach, employing imagination primarily within the frameworks of rational, historical, and didactic analysis. The study concludes that while both exegetes make balanced use of imagination, they differ significantly in the extent, form, and purpose of its application. This article elucidates the status of imagination in Qur'anic interpretation and offers a comparative analysis of diverse exegetical approaches to its use. https://ptt.qom.ac.ir/article_3548.html The third verse of Surah An-Nur states, "The adulterer does not marry except an adulteress or a polytheist," which has led to differing interpretations among Shia commentators regarding the equivalence of an adulterer with an adulteress and a polytheist in marriage. Some have considered it an ambiguous verse, while others view it as having a clear meaning. A group also perceives the verse within the realm of legal rulings, in contrast to the account of prevalent external realities. The main question of this research is: Can another dimension be attributed to this equivalence according to the Quran?This study utilizes a descriptive-analytical method to conduct a comparative review of the opinions of commentators regarding the verse. The findings indicate that there is a possibility of conveying an equivalence in the realm of faith based on true measures with God. Evidence and reasoning support this, and it is free from the criticisms directed at interpretations based on the two previous dimensions, such as the lack of compatibility with a significant number of verses and Shia jurisprudence https://ptt.qom.ac.ir/article_3794.html قرآن کریم داستان ذبح گاو را در سوره بقره بیان کرده است مفسران فریقین در تعیین جنسیت گاو با یکدیگر ‏اختلاف نظر دارند برخی معتقدند بنی اسرائیل مأمور به قربانی ماده گاو بوده‌ و گروه دیگر می‌گوید بنی اسرائیل ‏در ابتدا موظف به قربانی یک گاو با هر جنسیتی بوده است این اختلاف ریشه در واژه «بقره» دارد گروه اول «تاء» ‏واژه بقره را به معنای تأنیث حمل می‌کند و معقتد است واژه بقره به معنای ماده گاو در مقابل واژه ثور به معنای ‏گاو نر قرار دارد و ساختار مذکر و مونث آنها با یکدیگر متفاوت است. گروه دوم «تاء» واژه بقره را به معنای «تاء» ‏وحدت می‌داند. دست یابی به نظر صحیح در این باره با تأکید بر تحلیل و معنا شناسی واژه بقره هدف این مقاله ‏است و برای دست یابی به این هدف از روش توصیفی- تحلیلی استفاده کرده است و به این نتیجه دست یافته ‏است که دیدگاه اول دیدگاه تمامی نیست؛ زیرا از نظر علم لغت «تاء» واژه بقره به معنای تأنیث نیست و در مقابل ‏واژه ثور کلمه ثوره به معنای گاو ماده قرار دارد همچنین به اجماع لغت دانان «تاء» واژه بقره معنای وحدت و ‏تمیز فرد از جنس می‌دهد. ‏ https://ptt.qom.ac.ir/article_3778.html One of the important exegetical, jurisprudential and historical issues of Islam is "jihad". A discussion known as one of the important religious issues. Within the scope of this, the discussion of primary jihad is considered a challenging topics in the era of occultation and in the current era, and its misunderstanding has caused misguided people to use it as a pretext for their political abuses, and, many misguided people used it to attack Islam and the Quran and describe Islam as a violent religion.some Muslim scholars fundamentally denied the legitimacy of primary jihad in the Quran in order to purify the face of Islam and considered all jihads of Islam as defensive jihads intended to repel the aggression of enemies, and their purpose to be only to repel aggression and not to fight polytheism and considered such a struggle to be contrary to human freedom and choice. Abdul Sattar, author of al-Jami, is one of these commentators.In this article, by comparing the views of Abdul Sattar on the verses of Jihad with the views of Javadi Amoli, it was proven that in Islam, there was a primitive Jihad based on Quranic evidence and the Prophetic Sunnah, although its purpose goes back to the spirit of defense and Abdul Sattar's arguments regarding the context of some verses are incorrect. https://ptt.qom.ac.ir/article_3718.html This study aims to conduct a scientometric analysis of the publications in the journal Comparative Interpretation Studies, a leading scholarly journal in the field of comparative studies of religious, philosophical, and cultural texts. Analyzing scientific data from this journal helps identify research trends, thematic orientations, and evaluate the performance of authors and affiliated institutions. The main objectives include examining the growth trend of articles, analyzing co-occurrence of keywords and co-authorship networks, identifying frequent terms, thematic clusters, and prolific institutions and researchers. Data were collected from the ISC database and analyzed using Excel and Bibliometrix software. Methods used include co-authorship and keyword co-occurrence network analysis. The results indicate that the number of published articles increased from 2015 to 2019, then stabilized and declined by 2024. The term “interpretation” appeared at the center of the keyword network, highlighting its centrality in the research. Other prominent clusters included concepts like “Quran” and “comparative interpretation.” Most articles were co-authored, and research themes have recently shifted toward cultural and Quranic subjects. These findings reveal diversity in topics and a rise in collaborative research efforts. Finally, the study recommends using mixed qualitative and quantitative methods in future research to expand upon these findings. https://ptt.qom.ac.ir/article_3445.html Due to the role of place, time and audience clues in discovering the exact meaning of God Almighty from the verses, dating the surahs of the Holy Quran is one of the most important activities of Quran research. One of the surahs that there is a dispute about the date of its revelation is Surah Fatah.There are two types of evidence regarding the time of revelation of this surah; Some of them indicate the revelation of the Surah after the peace of Hudaybiyah, and others indicate its revelation after the conquest of Mecca. One of these evidences that can be used to judge the date of the revelation of Surah Fatah is the recognition of the example of "Fathah Mobeenaah" in the noble verse "Inna Fatahna Lak Fathah Mobeenaah" (Fath:1). Determining this instance has been the battle of commentators throughout the history of interpretation. The investigations carried out in this article prove that among the various possibilities regarding the example of this noble passage, only the conquest of Mecca can be an example of it, based on it and based on other evidences, Surah Mubaraka Fatah, so It was revealed from the conquest of Mecca by Muslims in the eighth year of Hijra. https://ptt.qom.ac.ir/article_3031.html One of the verses of the Holy Qur'an which has always been faced with different readings is the verse "Kol-lo-man-Aliha Fan". The present research divides the most important readings in this regard into three categories. According to the first reading, which has received the opinions of the majority of commentators, "Fana" in the honorable phrase does not mean non-existence and destruction, but death as the process of transferring the soul from the world to the purgatory. In the second category of readings, "Fana" refers to the absolute annihilation of all creations in front of the Almighty, which expresses the inherent annihilation of possibilities in front of the necessity of existence. And based on the third reading, the meaning of "annihilation" is a level of knowledge by which one can understand the destruction of God, and in other words, the truth of existential monotheism. In this research, which was carried out with a descriptive-analytical method, an attempt has been made to examine and evaluate the points of view by using interpretive evidence. the ecstasy of the hereafter, but this word can carry a theme consistent with any of the second and third readings. which are the foundations of mysticism in terms of expressing the viewpoints of "unity of existence" and "unity of intuition" respectively. https://ptt.qom.ac.ir/article_3433.html در سرآغاز سوره روم، هر یک از فعل‌های «غلبت» و «سیغلبون» به دو صیغه معلوم و مجهول قرائت شده اند. بر این اساس، دو تفسیر متفاوت مطرح می‌شود که بر وفق یکی، قرآن پس از یادکرد غلبه اهل فارس بر رومیان، وعده می‌دهد که رومیان در آینده نزدیک، بر اهل فارس غلبه خواهند کرد اما بر وفق دیگری، قرآن پس از یادکرد غلبه رومیان بر مسلمانان، وعده می‌دهد که رومیان در آینده نزدیک، مغلوب مسلمانان می‌شوند‌. تحقیق حاضر نشان می‌دهد که در سرآغاز سوره روم، طرف نزاع رومیان، مسلمانان هستند که با لفظ «المؤمنون» یاد شده‌اند نه آن که طرف نزاع، مردمان فارس باشند که در متن قرآن، مذکور نیستند. بدینسان به قرینه سیاق، می‌توان ادعا کرد که قرائت راجح، قرائت به صیغه معلوم «غلبت» و به صیغه مجهول «سیغلبون» می‌باشد. بر این فرض، سوره روم در دوران مدنی، پس از نبرد موته و مغلوب شدن مسلمانان در آن نبرد، نازل شده است و پیام سرآغاز آن، وعده نصرت خداوند و مغلوب شدن رومیان به دست مسلمانان در چند سال آینده است. https://ptt.qom.ac.ir/article_3611.html The concept of "Kalala" in Islamic inheritance law presents a complex Quranic challenge due to its interpretative and jurisprudential intricacies, significantly shaping inheritance rulings. This article adopts a descriptive-analytical and comparative method, drawing on Shia and Sunni sources to explore this issue. Linguistically, Kalala carries meanings like encompassing, weakness, or distance, while jurisprudentially, it refers to a deceased person without children or parents, marginal heirs, or siblings (notably in the Imami perspective). These ambiguities stem from interpreting Quranic verses, such as verse 12 of Surah An-Nisa (addressing maternal siblings with equal shares) and verse 176 (concerning full or paternal siblings, where males receive double the females’ share), reinforced by Prophetic traditions, companions’ practices, and Imams’ narrations. Such differences have sparked jurisprudential disputes across Islamic schools: Imami jurisprudence places the grandfather alongside siblings, while Sunni views position him as an excluder; Imamis reject siblings inheriting with daughters, unlike Sunnis; Imamis oppose *awl* (share increase) and support *radd* (residue redistribution), differing from some Sunni stances. Rooted in interpretative and methodological variances, these divergences have positioned Kalala as a domain for *ijtihad* (independent reasoning), fostering distinct legal frameworks and deeply influencing Islamic inheritance regulations. https://ptt.qom.ac.ir/article_3715.html "(Face of Allah) is one of the ambiguous verses that appears in several verses of the Holy Quran, and its meaning is associated with ambiguity. Interpreters have approached the meaning of the Face of Allah from various perspectives, resulting in different viewpoints; some have leaned towards anthropomorphism, while others have preferred allegorical interpretations. A correct understanding of the noble verse, along with an analysis of the different interpretive approaches, can first help clarify the ambiguity of the verse and, second, express the preferred meaning with multiple arguments. This research uses a descriptive-analytical method to analyze and evaluate the perspectives of narrational, philosophical-theological, and mystical interpreters regarding the concept of this verse. The findings indicate that each of the three interpretive approaches offers different perspectives, and the integration of these approaches, along with the application of various methods and analyses, leads to a comprehensive interpretation of the verse, preventing a one-dimensional or superficial understanding. Furthermore, the mystical interpretation reveals a deeper semantic layer due to its focus on uncovering the inner meanings of the verses." https://ptt.qom.ac.ir/article_3856.html Verse 106 of Surah Al-Baqarah, known as the abrogation verse (Naskh), is highly disputed among commentators. Its importance stems from its role as primary evidence for proponents of intra-Quranic abrogation. Contemporary thinkers Sayyid Murtadha al-Askari and Hibatuddin al-Shahristani rejected this common interpretation, arguing the verse does not refer to the abrogation of Quranic verses and offered an alternative exegesis.This research employs a descriptive-analytical method and a comparative approach to analyze the interpretive views of these two scholars, highlighting their commonalities and differences. The findings indicate that both thinkers jointly reject the verse’s indication of Quranic abrogation. Their theory appears sound based on an examination of the verse's context, the chronology of revelation, and the semantics of the word "ayah" (verse/sign).However, their interpretation faces challenges in identifying specific instances of abrogation and the precise referents of the word "ayah." Furthermore, a historical examination of the verse's revelation concludes that the change of the qiblah from Bayt al-Maqdis to the Ka'bah cannot be considered a valid instance of abrogation, supporting the critics' overarching perspective. https://ptt.qom.ac.ir/article_3857.html Cognitive errors and logical fallacies are among the key factors leading to flawed behavior and distorted value judgments. Exploring their mechanisms in unbelief clarifies pathways toward more rational and ethical decision-making. The Qur’an, in numerous verses, addresses the reactions, arguments, and psychological as well as epistemic resistances of disbelievers, polytheists, and hypocrites against divine revelation. This study, through a Qur’anic hermeneutical approach and with reference to cognitive psychology and informal logic, identifies and categorizes such errors. Using an analytic–inferential method and qualitative content analysis of Qur’anic verses, supported by classical exegetical sources, the research highlights major fallacies, including denial, reductionism, self-centered analogies, appeals to tradition and wealth, insult, distortion, selective quotation, false correlations, misinterpretation, and emotional appeals. The findings not only deepen the understanding of fallacious reasoning in Qur’anic discourse but also open avenues for interdisciplinary research—particularly linking Qur’anic studies, cognitive sciences, and critical thinking—while offering systematic strategies to confront distortive discourses at both individual and societal levels. https://ptt.qom.ac.ir/article_3931.html The majority of exegetes have regarded the opening verses of Sūrat al-Ṣāffāt (1–3) as referring to angels. This assumption has led most commentaries to interpret three verses from the end of the same sūrah (164–166) as statements uttered by the angels. In contrast to this dominant view, a small group of exegetes have attributed these verses to the Prophet Muḥammad (peace be upon him) and his Household, while others have extended the meaning to different beings or even to the rows formed in congregational prayer. Hence, the present study is necessary both to resolve exegetical disagreements and to clarify the place of the Prophet’s Household in the Qurʾān. Adopting a descriptive–analytical method and a comparative approach, this article compiles the opinions of 330 commentators, both Shīʿī and Sunnī, concerning these verses, and evaluates them in light of the structure of Sūrat al-Ṣāffāt and the context of verses 149–182. The findings indicate that the semantic and thematic structure of the sūrah identifies the speaker of these verses as the Prophet Muḥammad (peace be upon him), who elucidates the rank of the “devoted servants” (ʿibād al-mukhlaṣīn) and refutes idolatrous attributions — a conclusion consistent with the overall purpose of the sūrah and one that may help resolve part of the exegetical controversy. https://ptt.qom.ac.ir/article_4034.html This research employs an analytical-descriptive method to conduct a comparative study of akrasia (weakness of will) in Quranic commentaries, focusing on the opinions of Islamic exegetes, and critiques the views of Socrates and Aristotle regarding the relationship between knowledge and action. On one side is the view of Socrates, who, with his theory of the "Unity of Knowledge and Action," believes that true knowledge necessarily leads to virtuous action, and on the other side, Aristotle's theory on the possibility of akrasia shows that humans may commit evil despite having knowledge of the good. Through the analysis of Quranic verses and the examination of commentaries from both Islamic traditions, this article demonstrates that the Quran, by introducing the concept of "corruptible knowledge" and emphasizing the pivotal role of self-purification (tazkiyah al-nafs), presents a third theory that transcends these two perspectives. The findings indicate that, from the Quranic exegetical viewpoint, certain knowledge only leads to practical commitment when accompanied by tazkiyah; otherwise, it may become ineffective due to factors such as arrogance, obstinacy, or hedonism. This research, by proposing a "Three-Dimensional Commitment Model" (combining knowledge, self-purification, and divine grace), seeks to explain the Quranic solution for overcoming akrasia based on the opinions of Islamic exegetes. https://ptt.qom.ac.ir/article_4035.html In relation to the interpretation of Verse 57 of Sūrat al-Isrāʾ, the mentioned instances of the pronoun “ulā’ika”, the concept and instance of “al-wasīlah” and the pronoun “ayy(u)” are three interpretive dilemmas that have become the subject of disagreement among commentators. A comparative study of the views of commentators and finding the root of their disagreement in this regard is the main goal of this research. In order to achieve this goal, an attempt is made to answer the question, "What conclusions can be drawn from examining and comparing the views of commentators in resolving the interpretive dilemmas of verse 57 of Sūrat al-Isrāʾ?" It seems that the disagreement among commentators is rooted in the way they have established the connection between this verse and the two verses before it, while they have not paid attention to the contextual effect of verse 54. An examination of the contextual connections of verse 57 shows that this verse, along with the three verses before it, explain the Quran’s view on the relationship between reliance on God and seeking intercession. By interpreting verse 57 from this perspective, along with utilizing the capacities of the Sībawayhian school of grammar, a new approach can be achieved in solving its interpretive dilemmas. https://ptt.qom.ac.ir/article_4036.html Freedom of expression and the right to voice opinions, particularly in criticizing political authority, are among the central issues in Islamic political thought. The Qur’an, through verses such as “Their affairs are [decided] by mutual consultation among them” (Shura 38) and “Let there be a group among you who enjoin what is right” (Āl ʿImrān 104), emphasizes social participation and accountability in governance. However, Shi‘a and Sunni exegetes have interpreted the limits of this freedom differently. Using a descriptive–analytical and comparative approach, this study examines classical and contemporary Qur’anic commentaries to explore these perspectives. The findings show that Shi‘a exegetes, drawing on the doctrines of Imamate and al-amr bi’l-ma‘rūf wa’n-nahy ʿan al-munkar (enjoining right and forbidding wrong), regard criticism of rulers as both a right and a religious duty. Sunni exegetes, based on bayʿah and communal welfare, accept the legitimacy of criticism but within the bounds of public interest and social harmony. A comparative analysis indicates that the Shi‘a tradition prioritizes justice and opposition to tyranny, while the Sunni view stresses unity and the prevention of discord. Integrating both perspectives offers a balanced model of responsible critique that upholds justice while safeguarding social stability. https://ptt.qom.ac.ir/article_4101.html One of the issues that needs to be discussed is the Khums verse stated in Surah Anfal verse 41, because it is very important for the poverty reduction of the society, it is necessary to discuss the obligation of Khums and its accessories and rulings for every researcher in Fiqh. In this brief article, with regard to the above verse, we are trying to compare the views of three great commentators, Jarallah Zamakhshari, Sheikh Tabarsi, and Allameh Tabatabai, on this issue, and reveal how much they have in common and how much they differ on this issue. have an opinion The issue was analyzed in a descriptive and analytical way and in general, it can be said that all three commentators consider the obligation of khums in war spoils as wajib. But otherwise, the owner of the interpretation of Keshaf does not consider it obligatory; Tabarsi has almost gone his way, with the difference that he said that it is possible for our companions to argue about the appearance of the common practice of booty and spread it in other ways, but the meaning of his words is ultimately the same as Sahib Kashaf stated. Allameh Tabatabai believes that khums is obligatory and necessary in addition to war spoils. https://ptt.qom.ac.ir/article_4243.html Among the commentators of the Quran, explaining the meaning of the word “naf’athat” in the verse “And from the evil of the naf’athat in the knot” (Al-Falaq: 4) is considered a challenging interpretive position. A detailed examination of the meaning of this word and identification of its instances in the context of the verse has always been accompanied by a variety of interpretive opinions; in such a way that commentators have presented different interpretations based on their cultural, linguistic and ideological backgrounds. In many commentaries, the instance of this word is limited to “witch women”. The data of this article have been collected through library study and systematic documentation, and by examining the lexical origin, analyzing the Quranic usage and utilizing the rules of the Arabic language along with metatextual analyses, an attempt is made to identify a more documented instance of this word. Based on the findings of this study and considering the function of exaggeration for "ة" in nefatsa, the interpretation of the exaggeration of "ة" is more consistent with Arabic rules and textual and metatextual analyses, and the meaning of this word is not a purely physical action, but rather a symbol of the hidden and psychological effect of evil words and insinuations in the context of magic; something that is not specific to a particular gender. https://ptt.qom.ac.ir/article_4244.html In the issue of the infallibility of the prophets, commentators interpreted the verses in accordance with their theological foundations. One of these prophets is Prophet Yunus (AS), who has been accused of impatience, rebellion, denial of divine power, sinfulness, abandonment of responsibility, oppression, etc. This study, using a descriptive-analytical method and focusing on the views of Fakhr al-Razi and Allamah Tabataba'i, has examined two interpretations of the issue of infallibility. The results of this study indicate that Fakhr al-Razi believes in the infallibility of prophets after prophethood and considers infallibility limited to religious matters and believes that Prophet Yunus (AS) violated the divine command by leaving the place of his mission and is worthy of blame. He considers Prophet Yunus's (AS) request for forgiveness from God as evidence of his sinfulness. In contrast, Allamah Tabataba'i considers infallibility in all matters of life and believes that Prophet Yunus (AS) did not commit any sin. In his opinion, leaving the place of mission by Prophet Yunus (AS) is a divine command and part of God's wisdom. Instead of using the word sin for prophets, Allamah uses the phrase "first abandonment" and believes that prophets are not only free from sin but also from any defect, and he cites verses from the Quran, traditions, reason, and nature to prove it. https://ptt.qom.ac.ir/article_4274.html Verse 55 of Sūrat al-Māʾidah is among the most contested Qurʾānic verses in Shiʿi–Sunni discourse concerning the relationship between faith, wilāyah, and religious leadership. The primary aim of this study is to provide a comparative analysis of the exegetical responses of Ṭabāṭabāʾī in al-Mīzān and Jawādī Āmulī in Tafsīr Tasnīm to the major Sunni interpretive objections, particularly those related to the meaning of walī and the referent of alladhīna āmanū. This research adopts a descriptive–analytical and comparative methodology, examining six central objections articulated by Sunni exegetes such as Fakhr al-Dīn al-Rāzī and al-Ālūsī. The findings indicate that Ṭabāṭabāʾī, employing a “rational–narrative” exegetical approach grounded in the interpretation of the Qurʾān by the Qurʾān, syntactic analysis, and reliable transmitted reports, conceptualizes wilāyah as a coherent link within the divine–prophetic–ʿAlid chain of authority. In contrast, Jawādī Āmulī, through a “systematic wilāyah-centered” exegetical model, interprets wilāyah as a hierarchical and legislative structure within the post-Prophetic system of guidance of the Muslim community. The study concludes that although both exegetes reject a purely affective understanding of wilāyah and deny the apparent unity of context, they concur on the exclusivity of legislative authority vested in God, the Messenger, and Imam ʿAlī. The divergence in their epistemological reasoning reflects a significant shift in contemporary Shiʿi exegesis from identifying referents toward articulating the structural foundations of wilāyah. https://ptt.qom.ac.ir/article_4275.html The verses of "the Lord's coming" (Qur'an 2:210, 89:22) are challenging, leading to literalist and allegorical interpretations. This study analyzes their historical evolution and influencing factors (pre-Qur'anic, narrative, theological), examining the possibility of reconciling mystical understanding with divine transcendence using a phenomenological and comparative-historical approach. The method involves describing the lived experience of early Arabs and a historical critique of the evidence. Findings show the initial understanding, influenced by pre-Islamic imagistic culture, favored God's tangible presence. From the 2nd century AH, non-corporeal interpretations like divine power's manifestation became dominant with the Mu'tazilites and Ash'arites. Literalists cite narratives and Biblical parallels, while allegorical interpreters use rational arguments and definitive verses to reject anthropomorphism. Integrating phenomenological and historical perspectives, this study concludes that while metaphorical interpretation is possible, reconciling it with divine transcendence and the initial audience's historical reading faces fundamental challenges. Historical evidence indicates the prevalence of literalist understandings during revelation, though allegorical tendencies were nascent.e revelation period, although allegorical tendencies were also forming from the very beginning. https://ptt.qom.ac.ir/article_4316.html This research aims to examine the divergent views of Sunni and Shi‘a exegetes concerning the faith status of the disciples (ḥawārīyūn) of Prophet Jesus (peace be upon him). The existence of contrasting interpretations of their faith—from early doubt to steadfast conviction—renders an in-depth inquiry essential. Falling within the field of comparative Qur’anic exegesis, the study’s significance lies in offering a framework to reconcile scholarly disagreements and bring exegetical perspectives closer together. Employing a descriptive–analytical approach and the contextual (siyaqī) method, it analyzes the relevant verses in Āl ʿImrān, Al-Māʾidah, and As-Ṣaff according to interpretations from both exegetical schools. The findings reveal that various factors—such as neglect of linguistic context and convention, failure to distinguish between literal and metaphorical meaning, historical contradictions, and the role of individual reasoning (ijtihād)—have led to multiple interpretive outcomes. Ultimately, the study proposes the theory of the evolution of faith as a balanced alternative to previous one-dimensional readings. Through systematic contextual analysis, it shows that the disciples’ faith evolved gradually from initial uncertainty to firm conviction. The Qur’an’s portrayal views temporary weaknesses not as contradictions of ultimate perfection. Thus, this study contributes to synthesizing interpretations and fostering unity in Qur’anic understanding https://ptt.qom.ac.ir/article_4378.html In Islamic thought, purification (tazkiyah) and teaching (ta‘līm) as two fundamental pillars of human education have always been central to the Qur’an and its commentators. The difference in the sequence of mentioning these two concepts in the verses on prophethood raises an essential question about their teleological and functional relationship in the process of human guidance. This research, aiming to explain this relationship, conducts a comparative analysis of the views of Shi‘a and Sunni commentators on key verses of prophethood (Baqarah: 129 & 151; Āl ‘Imrān: 164; Jumu‘ah: 2). The research method is descriptive-analytical with a comparative approach. Data were collected through library research and direct examination of authoritative exegeses from both schools, and through conceptual and comparative analysis, the governing model of the relationship between teaching and purification was extracted. Findings indicate that the difference in sequence refers to differences in context, rhetorical situation, and teleological perspective of the verses, not a conceptual contradiction. Accordingly, purification is explained as the ultimate goal of prophethood and teaching as its prerequisite and means of realization, within an interactive and hierarchical model—a model that can provide a theoretical basis for designing a Qur’an-based educational system. https://ptt.qom.ac.ir/article_4384.html Verse 59 of Sūrat al-Anʿām, which discusses the comprehensiveness of God’s knowledge, represents a major point of disagreement in Islamic theology and Qurʾānic interpretation. This study offers a comparative analysis of how Fakhr al-Dīn al-Rāzī’s theological–rational method and ʿAllāmah Ṭabāṭabāʾī’s ontological–contextual framework shape their readings of the verse. Based on library and documentary research, the study draws on authoritative tafsīr sources and modern scholarship. The results show that the divergence between the two exegetes arises from differences in analytical outlook and methodological foundation. Fakhr al-Rāzī, employing rational argumentation, presents the verse as a purely rational statement affirming the absolute fixity of divine decree in the Ashʿarite deterministic framework. He interprets the verse through the rhetorical device of listing particular cases to indicate the totality of divine knowledge. In contrast, ʿAllāmah Ṭabāṭabāʾī, guided by the principle of interpreting the Qurʾān through the Qurʾān, situates the verse within a hierarchical ontological system that maintains internal coherence while allowing for badāʾ and the effectiveness of human will. Ultimately, their disagreement expresses a deeper confrontation between two intellectual systems: one emphasizing determinism and passivity, the other dynamism and human agency. https://ptt.qom.ac.ir/article_4385.html This study, using a descriptive–analytical method and grounded in historical semantics, examines the conceptual and contextual development of tabiʿiyyat (followership) in the Meccan verses of the Qur’an and its interpretation in the commentaries of Ṭabarī, Farrā’, Zamakhsharī, Ṭabrisī, and Fakhr al-Rāzī. As a key concept in the Meccan discourse of guidance, tabiʿiyyat clarifies the relationship between human beings and revelation, as well as moral responsibility and the formation of religious identity.Analysis of the occurrences of the root t-b-ʿ demonstrates that the concept begins with an individual and faith-centered meaning and gradually expands into rational, epistemic, and social dimensions. Early exegetes largely interpreted tabiʿiyyat as outward, behavioral obedience, whereas exegetes of the middle centuries, influenced by rational and rhetorical approaches, understood it as conscious and insight-based adherence.The Qur’anic data reveal three stages of semantic development: individual and monotheistic followership; social differentiation between guidance and misguidance; and followership as a collective and historical responsibility. Accordingly, tabiʿiyyat in the Qur’an is not blind imitation but a rational and ethical act, reflecting the intellectual maturity of the believing community. This study thus highlights the dynamic interaction between the Qur’anic text and exegetical contexts and offers a focused account of the semantic evolution of tabiʿiyyat. https://ptt.qom.ac.ir/article_4446.html یکی از مصادیق هدایت تکوینی، هدایت ایصالیه است. پژوهش پیش‌رو با روش تحلیلی و داده‌پردازی توصیفی انتقادی، به دنبال رسیدن به معنا و چیستی هدایت ایصالیه و کاربردهای آن در آثار مفسران شیعه (امامیه) و سنی است. برخی از اندیشمندان اهل تسنن و برخی از علمای شیعه قائلند واژه "هدایت" اگر متعدی بنفسه باشد به معنای ایصالیه است و اگر متعدی بغیره باشد طریقیه خواهد بود و لکن غالب اندیشمندان شیعی با نقض این استدلال، ملاک مذکور را باطل می‌دانند. همچنین در آثار علمای امامیه برای هدایت ایصالیه دست‌کم چهار کاربرد با عنوان‌‌های "هدایت تکوینی عام"، "هدایت ایصالی پاداشی"، "هدایت به امر" و "هدایت ایصالی تشریعی" اسقراء شده است و با نقد کاربرد هدایت "ایصالی تشریعی"، و ارجاع آن به هدایت "ایصالی پاداشی" به نحوه ارتباط این چهار کاربرد پرداخته شده است به این صورت که از جهت شمول رابطه هدایت "عام تکوینی" با کاربردهای دیگر، عام و خاص مطلق به اعمیت واژه هدایت عام تکوینی و رابطه بین هدایت "ایصالی پاداشی" با "هدایت به امر" از جهت شمول تساوی است و لکن از جهت فاعلیت، "هدایت به امر" از مجرای امامت تحقق می‌گیرد بر خلاف هدایت "ایصالی پاداشی" که مستقیماً مستند به خداوند متعال است. در آثار علمای اهل تسنن تنها کاربرد هدایت تکوینی به عنوان هدایت ایصالیه مطرح شده است که تنها فاعل آن خداوند متعال است https://ptt.qom.ac.ir/article_4455.html The verse "None touch it except the purified" (Al-Waqi'ah: 79) has been a point of contention among exegetes due to ambiguity in its pronoun, concept of "touching," and instances of "the purified." Using a comparative-analytical method, this research examines context's role (verses 75-82) in interpreting this verse in Tafsir al-Mizan and Tafsir Tasnim. Both commentators utilize context to weaken the jurisprudential-literal perspective and emphasize spiritual purity for understanding the Qur'an. Allamah Tabatabai refers the pronoun to the "Noble Qur'an," interprets "touching" as knowledge of profound teachings, and introduces the Ahl al-Bayt as the most complete instance of "the purified." Ayatollah Javadi Amoli, with an ontological-mystical foundation, refers the pronoun to "the Hidden Book," interprets "touching" as existential connection, and considers "the purified" exclusively the Infallibles. Although their views are not fundamentally different, they are methodologically distinct. The outcomes include resolving ambiguity about inner purity as essential for understanding the Qur'an, highlighting context's role in contemporary Shia commentaries, and strengthening comparative studies.