دانشگاه اصفهان الهیات تطبیقی 2008-9651 مقالات آماده انتشار 2026 04 18 Application of Intertextuality Theory in the Interpretation of the Quran and the Two Testaments: A Comparative Study with Emphasis on Foundations, Types, and Methodological Challenges کاربست نظریۀ بینامتنیت در تفسیر قرآن و عهدین: مطالعه‌ای تطبیقی با تأکید بر مبانی، گونه‌ها و چالش‌های روش‌شناختی 35 52 30359 10.22108/coth.2026.147685.2081 FA محمدصادق احمدی استادیار گروه مطالعات منطقه‌ای، دانشکده مطالعات بین‌الملل، دانشگاه جامع امام حسین (ع)، تهران، ایران محسن گلپایگانی استادیار گروه فلسفه و کلام اسلامی، دانشکدۀ الهیات و معارف اهل‌بیت (ع)، دانشگاه اصفهان، اصفهان، ایران Journal Article 2025 12 24 Intertextuality as a literary theory is founded on the principle that no text attains meaning in isolation or independently of other texts. Rather, the meaning of each text is shaped through dialogue and interaction with preceding and contemporaneous texts. When this theory is applied to sacred texts, it enables the discovery of latent meanings within one text through the study of others. Accordingly, the central question of the present article was: How is the theory of intertextuality applied in the interpretation of sacred texts with a particular focus on the Qur'an and the Bible? Employing a descriptive-analytical method and a critical approach, this study concluded that, given the Qur'an's numerous references to the narratives of previous prophets and its shared themes with the Bible, the method of intertextual interpretation can lead to a richer and more precise reading of Qur'anic verses. Within this framework, topics, such as the Promised One, the Seal of the Prophets, divine ordinances, ethical narratives, and historical accounts can be fruitfully examined. A practical example of this method was provided through the interpretation of Verse 69 of Surah Al-Ahzab and its connection to the Book of Numbers in the Old Testament. The article ultimately concluded that intertextuality is a valuable tool for comparative studies; however, its uncritical application can lead to hermeneutical challenges. Therefore, when interpreting the Qur'an and other sacred texts through an intertextual lens, adherence to all the tenets and foundations of intertextuality is neither strictly necessary nor always conducive as it can prove disruptive. Methodological critiques of intertextuality were also noted. Among other results, the study presented a novel categorization of the types of intertextuality between the Qur'an and the Bible. Keywords: Intertextuality, Interpretation, Quran, The Bible, Comparative Studies of Religions. Introduction Intertextuality as a literary theory is founded on the principle that no text gains meaning in isolation or independently of other texts. Rather, the meaning of each text is shaped through dialogue and interaction with prior and contemporary texts. When this theory is applied to sacred texts, it enables the discovery of latent meanings within one text through the study of others. Given the numerous references in the Qur'an to the narratives of earlier prophets, as well as its shared themes with the Bible, an intertextual interpretive approach can lead to a richer and more precise reading of Qur'anic verses. In many instances, the Qur'an engages with pre-existing religious and cultural texts by adopting, modifying, or reshaping their narratives. Accordingly, the main question of the present article was: How is the theory of intertextuality applied to the interpretation of sacred texts—particularly the Qur'an and the Bible—and what are the forms of this application? Materials & Methods This research employed a descriptive-analytical method combined with a critical approach to examine Qur'anic verses that referenced biblical literature or the religious and cultural beliefs of Jewish and Christian communities. It sought to investigate the role of the intertextual method in this context and identify its various typologies. The primary data sources for this study included the Qur'an, key biblical texts (including both the Old and New Testaments), and selected exegetical works from Islamic and Judeo-Christian traditions. Verses were selected based on their clear thematic or narrative parallels with biblical accounts, including stories of prophets, moral teachings, and eschatological themes. The analytical process involved 3 stages: (a) identifying Qur'anic verses that engaged with prior religious texts; (b) tracing potential intertextual connections to biblical passages or Jewish-Christian traditions; and (c) classifying these connections according to intertextual typologies—such as explicit reference, allusion, or reinterpretation. A critical approach was maintained throughout, acknowledging both the hermeneutical potential and the methodological limitations of applying intertextuality to sacred texts. Special attention was given to the unique status of the Qur'an as Muhaymin (sovereign guardian) over prior scriptures, which distinguished its intertextual relationships from purely secular or literary applications of the theory. Research Findings The findings of this research indicated that intertextuality was not merely an interpretive "method" but rather a "paradigm" that had transformed the very nature of textual understanding and led to the formation of a new field of research in comparative religious studies. Transition from Literary Criticism to Theology: Transformation of a Paradigm Intertextuality, a theory developed from the work of Bakhtin and Kristeva (Alfaro, 1996, p. 268), emerged in opposition to structuralism by arguing that texts are not independent, but rather function as "mosaics" of references, gaining meaning only through dialogue with other texts. This paradigm shift from literary criticism to theology revitalized biblical studies by demonstrating that texts like the New Testament are inseparable from their references to the Old Testament (Petersen & Cole, 2014, p. 3). Types and Categories of Intertextuality in the Bible: From Echo to Dialogue One of the significant achievements of this research was the identification and explanation of 5 main categories of intertextual application in biblical studies, which demonstrated the maturity and richness of this approach. This classification showed that intertextuality is not limited merely to finding the "source" of a verse or phrase, but rather constitutes a complex, multi-layered process in the production and perception of meaning (Moyise, 2002). Types and Categories of Intertextuality between the Qur'an and the Bible Another achievement and innovation of the present research was the provision of a classification of various types of intertextuality between the Qur'an and the Bible. These fell into 5 categories: (a) Qur'anic confirmation by the Bible; (b) elucidation of the Qur'an by the Bible; (c) Qur'anic confirmation by exegetical texts of the Bible; (d) elucidation of the Qur'an by exegetical texts of the Bible; and (e) the overarching authority (Muhayminiyyah) of the Qur'an. Unique Status of the Noble Qur'an Although the Qur'an situates itself within an intertextual space with prior texts, it is Muhaymin (sovereign and guardian) over them (Qur'an 5:48). Therefore, applying intertextuality theory to Qur'anic interpretation creates a vertical and corrective relationship aimed at affirming truth, correcting distortions and exercising the Qur'an's overarching authority. This approach has been practically employed in Shi'ite exegesis. Discussion of Results & Conclusion The article concluded that intertextuality is a valuable tool for comparative studies; however, its uncritical application can lead to hermeneutical challenges. Therefore, when interpreting the Qur'an and other sacred texts through an intertextual lens, adherence to all the principles and foundations of intertextuality is neither strictly necessary nor always beneficial as it can prove disruptive. Methodological critiques of intertextuality have also been noted. Among other findings, this study presented a novel classification of the types of intertextuality between the Qur'an and the Bible. The future research agenda for this field depends on the following considerations: Developing a "Native Theory of Intertextuality" for Qur'anic Interpretation This theory should position the Qur'an as the central and ultimate criterion in dialogue with other texts, prioritizing the relationship of "overarching authority" (Muhayminiyyah) and "correction" over a purely "horizontal" relationship of "influence". Practical and Methodological Application Further case studies are needed to concretely demonstrate the capacities and limitations of this method in interpreting challenging Qur'anic verses. Constructive Engagement with Critiques Existing critiques must be addressed, including those concerning the theory's literary origins, the risk of reader subjectivity, and the challenge of defining the scope of permissible pre-texts. بینامتنیت، به عنوان یک نظریۀ ادبی، بر این اصل استوار است که هیچ متنی به ‌طور مستقل و جدا از سایر متون معنا نمی‌یابد، بلکه معنای هر متن در گفت‌وگو و ارتباط با متون پیشین و هم‌عصر خود شکل می‌گیرد. این نظریه با ورود به عرصۀ متون مقدس، امکان کشف معانی نهفته در یک متن را از طریق مطالعۀ متون دیگر فراهم می‌کند. بر این اساس، پرسش اصلی مقالۀ حاضر این است که کاربست نظریۀ بینامتنیت در تفسیر متون مقدس، با تمرکز بر قرآن و عهدین، چگونه است. این پژوهش با روش توصیفی-تحلیلی و برخورداری از رویکرد انتقادی به این نتایج دست یافت که با توجه به ارجاعات فراوان قرآن به داستان‌های پیامبران پیشین و مضامین مشترک با عهدین، روش تفسیر بینامتنی می‌تواند به ارائۀ خوانشی غنی‌تر و دقیق‌تر از آیات قرآنی بینجامد. در این عرصه، می‌توان به موضوع‌هایی همچون موعود، پیامبر خاتم (ص)، احکام آسمانی، روایت‌های اخلاقی، تاریخی و... اشاره کرد. نمونۀ عملی این روش در تفسیر آیۀ ۶۹ سورۀ احزاب و ارتباط آن با سفر اعداد در عهد قدیم ارائه شده است. در نهایت، این مقاله نتیجه می‌گیرد بینامتنیت ابزاری ارزشمند برای مطالعات تطبیقی است؛ اما بهره‌گیری غیرنقادانه از آن می‌تواند به چالش‌های هرمنوتیک بینجامد؛ بنابراین، در تفسیر قرآن و متون مقدس بر پایۀ روش بینامتنیت، التزام به تمامی معتقدات و مبانی بینامتنیت ضرورت ندارد و بعضاً مخل است؛ چنانکه به نقدهای روش‌شناختی بینامتنیت نیز اشاراتی شده است. از دیگر نتایج، به دست دادنِ دسته‌بندی جدیدی از گونه‌های بینامتنیت میان قرآن و عهدین است.

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