چکیده:
Allameh Tabataba'i, with a methodological approach to the interpretive traditions (hadiths) of the Ahl al-Bayt (AS), seeks the special manifestations of the Quran and the profound dimensions of Quranic statements. In Al-Mizan, amidst his interpretive content, he has made brief references to a specific interpretive rule that is based on the unique perspective of the Ahl al-Bayt (AS) toward the verses. This rule can be referred to as 'multifaceted structures of the Quran.' This title refers to sections that, while following a single and simple process, can convey various meanings and messages through diverse combinations and connections. In this article, this rule will be explained and expanded upon.
خلاصه ماشینی:
3. Allameh's References to the Multifaceted Structures of the Quran Allameh Tabataba'i has addressed the aforementioned subject in his commentary in brief and through allusion, without pursuing its detailed explanation, expansion, or objective and practical application to Quranic verses and phrases, leaving the unveiling of the depth of this meaning to profound researchers; although he has expressed certain dimensions of it in the form of the subject of flow and application and the interpretive and esoteric aspects of the Quran.
260) This statement can be considered to contain three essential points that require discussion and investigation: The first point is that the interpretive narrations of the Ahl al-Bayt (as) regarding general, specific, absolute, and qualified cases are based on a specific method in understanding the content of the verses, which expresses a special rule in the language of the Quran.
2. Second Reference Another instance where Allamah Tabataba'i presents the subject of the multifaceted structure of the Quran by providing a Quranic example and documenting it with narrational evidence is under verses 62-64 of Surah Yunus.
In the first group of narrations, the first verse is considered independently, and the friends of Allah, consistent with its conventional meaning in religious culture, are interpreted as a special group of righteous and near servants of God.
B. The second group of evidences related to the discussed theory consists of narrations in which certain phrases of the Quranic verses are utilized independently of their contextual and apparent connections, and specific messages and rulings are derived from them.
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