چکیده:
Commentators have chosen different approaches when facing verses of the Quran that have a relationship with the subjects of empirical sciences. Some, by accepting the certainty of human science findings, attempt to reconcile these findings with the scientific verses of the Quran, while others consider these verses unrelated to human findings and essentially consider the language of the Quran in these cases to be different from the language of science. Allameh Tabataba'i, in his commentary, has refuted both groups and chosen a middle way. In some cases, he has considered new scientific findings to be certain and the meaning of some scientific verses of the Quran as a sign of the scientific miracle and scientific prophecy of the Quran. In other cases, he has considered the meaning of the verses to be different from these findings and scientific theories. In this research, an effort has been made to determine the extent and method of Allameh's use of scientific achievements in the interpretation of scientific verses, and to examine his foundations, solutions, and arguments in rejecting, accepting, or reconciling these findings with some of the scientific verses of the Quran.
خلاصه ماشینی:
In Allameh's view, the audience of the Quran is not limited only to the contemporaries and audiences of the time of the Quran's revelation, but all people in all times and places are its audience; therefore, although most scientific references in the Quran are in the Meccan Surahs and its initial audience were the polytheists of Mecca who had no benefit from civilization, science, and knowledge, it is permissible that the Quran spoke at a level beyond the understanding and knowledge of the people of its own time; perhaps the real meaning of a verse is better understood in later times and its miracle is proven long after; therefore, the challenge (tahaddi) of the Quran is general and for everyone at any time and in various aspects (ibid.
); although some have looked upon these narrations with doubt and considered them flawed (Ma'rifat, al-Tafsir wa al-Mufassirun, 1418: 6/130; Majlisi, Bihar al-Anwar, 1404: 25/232), but Allameh accepts these narrations due to their compatibility with the context and also because of the sentence (وَجَعَلْنا مِنَ الْماءِ كُلَّ شَيْءٍ حَيٍّ(, yet he considers it unrelated to the scientific theory regarding the creation of the universe (Tabataba'i, al-Mizan, 1417: 279).
The verse (وَ مِنْ كُلِّ شَيْءٍ خَلَقْنا زَوْجَيْنِ( (al-Dhariyat/49) also supports this matter (ibid, 17/88; see also: Sayyid Qutb, Tafsir fi Zilal al-Quran, 1412: 3/3386; Raghib Isfahani, al-Mufradat fi Gharib al-Quran, 1412: the word "zawj"); therefore, Allameh rejects it, considering that other verses such as verse 49 of al-Dhariyat address the creation of pairs, and in the view of those who have considered pairs to mean categories (Tabataba'i, ibid, 18/382; Tabarsi, al-Ihtijaj, 1403: 8/663; Razi, Mafatih al-Ghayb, 1429: 26/275).
(
, 
, 
)
