مجله پژوهش های قرآن و حدیث
سال چهل و سوم شماره 1 (بهار و تابستان 1389)

One of the Quranic concepts concerning the Hereafter is the Lofty Barrier (Araf) and their men regarding which the Words of Revelation of 46-49 in Araf Surah in the Holy Quran have pointed this concept. There are different viewpoints among commentators concerning what and where the Lofty Barrier is, and also who the men of the Lofty Barrier are. Regarding this, different viewpoints have been taken into consideration among which there are two viewpoints asserting that the men of the Lofty Barrier are considered as intercessors (who are greatly respectable and esteemed), or sinners whose righteous deeds are not superior to other sinners. By investigating such expository narratives, it is concluded that by relying upon manifest and accurate expository narratives which are available and seem to be different from each other regarding the concept of the Lofty Barrier, and also by combining the two aforementioned viewpoints with each other, we can assert that the men of the Lofty Barrier are believers who commit sins and are highly respectable and esteemed, and they must be considered as saviors and intercessors. Therefore, there remains no difference between the available expository narratives concerning the men of the Lofty Barrier, and the Words of Revelations in Araf Surah corroborate the correspondence of the Words of the Revelation and expository narratives concerning the concept of the Lofty Barrier.

"Quran by Quran interpretation" is one of the valid and effective methods in the field of Quran interpretation. However it is vulnerable to bias of interpreter, insofar as even some of famous interpreters could not avoid it. This study is an attempt to show how theological biases of Qurtobi affected his "Quran by Quran interpretation" in "al Jamea le Ahkame el Quran". The research indicates that Qurtobi had ignored some of the important interpretation principles to prove his theological views or engaged "the Quran by Quran interpretation method" in inappropriate ways.

Allamah Majlesi is one of the great traditionalists who has spent his life in preservating and promoting the teachings of Quran and infallible Imams. He in the field of Fiqh al-Hadith, in addition to his many efforts in "Bihar al- Anwar", in "Mirat al-uqool" in the description of "Alkafi" and in "Malaz al-akhyar" in the description of "Tahzib Al-ahkam" in addition to explaining the traditions, investigates and criticize documents of traditions and evaluates them from the perspective of "Elm Al-rijal". In this article an attempt has been done to express Methods of Majlesi in documentary criticism relying on the "Mirat Al-uqool". Considering characteristics of the narrators, possibility of saying the Hadith by Considering rank of the narrator, detecting the Tas`hifs (distortions), investigation of different possibilities in turning in a document, investigation of possible probabilities in antecedent, criticism based on possible probabilities in diagnosis the narrators, Independent criticism of different versions of a hadith, criticism based on documents of other traditions of one narrator, Final evaluation of Total documents of a hadith, criticism based on compensating the weak document, are the most important methods in "Mirat al-uqool". Since some of these methods, based on opinions of this valuable scientist, in the essential cases we have mentioned to them. In addition to what was said, we point to methods Of Majlisy in compensating for weak documents of traditions

The critics and the literary figures believe that Abu al Atahiyeh (213 or 209-230) is the leading poet of Arabic ascetic poetry, and this poetry is embossed on the temple of Arabic ascetic poetry. His innovation and creativity on ascetic poetry have made the researchers draw various interpretations. Some believe that he has been inspired by Hassan Basri, and some claim that he has cherished the thoughts of Manoy and Buddhism, and some other researchers have sought the root of his ascetic writings in Iranian culture. This study, through a comparative analysis of Ali’s rhetoric and Abu al Atahiyeh’s poetry tries to show that Abu al Atahiyeh has fed and nourished himself in the ocean of Ali’s knowledge. It is evidently seen that he uses Ali as his source of inspiration, at least in the issue of (solution and analysis), he has used Ali’s animating rhetoric in seven couplets of his poetry just shifting from prose to verse, but without any rephrasing of the words. He has also decorated his diction with Ali’s words which, has added key points to his locution. He has used a lot of similes from Nahj ul Balagheh in the texture of his poetry. The significance of this study lies on clarification and revival of one aspect of Ali’s rhetoric, namely its unique domain and its extensive impact on Arabic literature; and above all Ali’s rhetoric even before compiling Nahj ul Balagheh was well-known among the great critics and literary figures like Abu al Atahiyeh.

Prominent contemporary Jurist and commentator, Ayatollah Khu’i opines a comprehensive theory about the Naskh in Al-Bayan. He challenges all claims of Naskh in Quran by setting some conditions, except in one case. Considering that the concept of Naskh is not an optional concept and it has religious effects, it can be expanded or restricted only with valid evidence and foundations. In this paper, his several conditions for Naskh are extracted. Then three foundations have been determined to Judge about Naskh conditions. They are: “True meaning of lexical”, “Applications in Quran and Hadith” and “rational and theological requirements”. Finally only two conditions can be considered as main conditions. They are: Serious conflict between Quran verses and Asynchronous between legislation and revocation. Subsidiary condition is that the verse must be an imperative sentence. By accepting of this comment, viewpoints of Quranic Scholars, Hadiths and Jurisprudence results can be converged. In his Jurisprudence books some of these verses are not considered as a revoked verse.

In two recent centuries, Orientalism has undertaken to study academically some issues in which western scholars interested. During this period they have markedly paid attention to Islam and the Quran. The necessity of presenting theories through valid and scientific methods and readiness for accepting logical criticisms from rival theories, were two characteristics of this period of Orientalism. Thus, the Quranic studies made by the recent Orientalists are different from what has been done before. The originality of the Quran in comparison with other religious texts was one of the fields about which the western Quran researchers have made some works. The presupposition of many of the Orientalists is that the Quran is a human made work and the prophet Mohammad has used the previous learning and historical reports for creating the Quran. However, the Orientalists do not think the same in this respect. This paper seeks the following first, to let the readers be familiar Orientalist's works and their historical process; second, to state transformation of their ideas and their disputes and third, to analyze their theories.

Interrogation of Quran means to ask question in presence of Quran and asking of it to utterance and answer. This word first time has been brought up by Imam Ali (peace be upon him). Religious scholars have used it generally to exegesis of Quran to Quran, paraphrase, subjective exegesis and deduction from Quran. All of these applications consists one of the several aspects of interrogation. Interrogation of Quran has stable and clear bases such as universality of Quran, eternity of Quran and system of Quran, but from the point that: questions could be in which fields and who can interrogate Quran, there are some disagreements between scholars. The deliberation in the phrases of them shows that the disagreements have been caused by the difference of point of views. Spread capability of Quran has prepared this possibility that not only the expanse of questions from Quran is very widespread, but also even non-innocents after obtaining the necessary abilities can perform some degrees of Quranic Interrogation

Baha al-Din Mohammad b. Husayn Ameli, known as Shaykh Bahai (d.1031 A.H), is an illustrious scholar of the 10th and 11th century A.H., and one of the celebrities of Safavid period. He was a prolific author and highly qualified not only in intellectual sciences but in traditional textual ones. Thus he had a great impact on the posterity as well as his contemporaries. Study and analysis of the exegetical method of Shaykh Bahai is one of the most significant objectives of this article. Adopting an intellectual method based on independent reasoning and drawing upon numerous sources, Shaykh Bahai has interpretted certain verses of the holy Quran. Among the features of the exegetical method of Shaykh Bahai, we may refer to the following: benefitting from the method of the interpretation of the Quran by the Quran, making use of traditions i.e.Hadith and preferring the sayings of the infallible (p.b.u.t) to those of others, mentionong the delicate and subtle points of Quranic verses, explaining exegetical points with scrupulous care, presentindg useful classifications and arrangements.