خلاصة:
Scientific interpretation is an exegetical approach that tries to use scientific data in interpreting and elucidating the Revealed verses of the Qur’ān from whose perspective both discovery of concepts would take place and، possibly، the scientific miracle would be unraveled. This approach specially thrived in the recent century and various interpretations as well as many independent writings were composed. It found its opponents and proponents، too. The present article studies the viewpoints of Ayatollah Faḍl Allāh and briefly examines his position in comparison to the contemporary Shī‘a interpretations (Al-Mīzān، Al-Furqān، Al-Kāshif،and Nimūna). These studies indicate that although his viewpoint does not absolutely deny scientific interpretation، he encounters with this type of interpretation from a quite reductionist and cautious position. This prudence and precaution arises from the specific attitude and principles that he possesses.
ملخص الجهاز:
It is worth noting that to gain a clearer understanding of his theories, the verses related to the field of cosmology in five contemporary Shiite interpretations (al-Mizan, al-Furqan, al-Kashif, al-Namuna, and Min Wahy al-Quran) are examined and compared so that the differences in approach between the first four interpretations and the method and style of Fadlullah become more distinct.
(Makarem Shirazi, 1/167-169) Tafsir al-Furqan, under verses 9-12 of Fussilat, while mentioning the stages of creation, makes references to the seven heavens and earths.
(Fazlullah, Min Wahy al-Qur'an, 13/15) 2- (أَلَمْ نَجْعَلِ الأرْضَ کِفَاتًا)(Al-Mursalat/25) In Tafsir al-Furqan, with the lexical interpretation of "kifatan" as swift-flying birds, while using the verse to imply the movement of the Earth (which we will address later), it also refers to the application of the law of gravity in the verse and reminds us that, contrary to common beliefs, Copernicus and Newton cannot be considered the sole discoverers of the law of universal gravitation, and that if this law did not exist, neither the living on the surface of the Earth nor the dead within it would have stability; (أَلَمْ نَجْعَلِ الأرْضَ کِفَاتًا*أَحْیَاءً وَأَمْوَاتًا).
" (Sadeghi, 19/274-277) Tafsir al-Kashif considers the noble verse to be referring to the realm of the Day of Resurrection and deems the interpretation of the verse as the movement of the earth to be incorrect (Mughniyah, 6/43).
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