Abstract
Tafsir al-Mizan, written by Allamah Sayyed Muhammad Hussein Tabataba’i, has three significant properties, distinguishing it from other Shia and Sunni tafsirs (Quranic Interpretations), being its absoluteness, comprehensiveness and innovativeness. The current study has studied the comprehensiveness ...
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Tafsir al-Mizan, written by Allamah Sayyed Muhammad Hussein Tabataba’i, has three significant properties, distinguishing it from other Shia and Sunni tafsirs (Quranic Interpretations), being its absoluteness, comprehensiveness and innovativeness. The current study has studied the comprehensiveness of Tafsir al-Mizan from two perspectives: its content and its resources. The researcher has approached the subject from a new perspective and has tried to study the Quranic Innovativeness of the book. Therefore, the paper has focused on the different instances of these properties in detail.
seyed sedrodin taheri
Abstract
This paper focuses on the central question of what the correct method of interpreting the holy Qur’an is from the perspective of Allāmeh Tabātabā’i. The answer to this question is that according to Allāmeh, the correct method of interpreting the Qur’an is one that is ‘pure’ ...
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This paper focuses on the central question of what the correct method of interpreting the holy Qur’an is from the perspective of Allāmeh Tabātabā’i. The answer to this question is that according to Allāmeh, the correct method of interpreting the Qur’an is one that is ‘pure’ and the more pure the interpretation is, the more valid it will be. After providing reasons and documents as well as explanations for this given answer, the following questions are raised: What does ‘pure’ mean? It means that the interpretation of the verses is merely based upon other Quranic verses as well as the words of the holy Prophet (PBUH) and the immaculate Imams (PBUT). Has the above-said method been fully employed after the holy Prophet (PBUH)? Allāmeh Tabātabā’i gives a negative response to this question. What has caused deviations in the interpretation of the holy Qur’an from the correct method? The answer to this question is given in the paper. What solution does Allāmeh Tabātabā’i proposes for this problem? This question is replied in the paper as well. What can be said about the criterion Allāmeh Tabātabā’i has set for the correct interpretation of the Qur’an? A few questions are posed in this regard.
