مجله مطالعات روش شناسی دینی
پیاپی 1 (تابستان و پاییز 1393)

Ragheb Esfahani was the famed Iranian Quran commentators in the fourth and fifth centuries A. H. Mofradate Alfaz Al Quran is his main Quranic prominent works some say: it is unparalleled in semantics. This feature could be seen in his interpretation, Jame Altafasir which refers to principles and rules which were later found to be the basis for the interpretation rules and inquiring the new interpretive attitudes. Of his other Quranic works is Alzaria which speaks of the moral epistemological section of the Quran, indicating his own Quranic character against people who were writing moral books by the style of the scholars. In his literary books like Muhazerat, the creative and dynamic attitudes based on revelations are other manifestations of Ragheb's Quranic research. In this interpretive treatise, the life and profile of the author and his particular Quranic works are addressed. Many angles of Ragheb's life still remaining unknown and there is a controversy over his death time for nearly 100 years that about Ragheb looks so strange. Biographersو have remained silent about him, while his religious status is not known. Undoubtedly, the Ragheb's interpretive tendencies in understanding interpretive basics and the interpretation itself are of high importance, hence we assign a part to interpretive basics and interpretation of Ragheb and finally, we deal with the interpretive styles and the features of this Quranic work in comparison with his contemporary interpretations and the station of Ahl Albeit (the prophet's household) in this interpretation as well as one of the main Islamic issues, i. e. morality which he addressed.

In the Shiite opinion the Prophet's family(Ahlul-Beyt) and the immaculate Imams (a.s) – According to the hadith of Vilayat and hadith of Saghalayn and frequent speech the Prophet and Hadith of Manzalat which is about Ali Ibn AbiTaleb (a.s) – are immediate successors of the Messenger of God (PBUH), which have two endowed: divine knowledge and infallibility and after the Messenger of God (PBUH) their speech and act are agument and complement and supplement of holy Quranbecause they are conversant of Quran's appearance and backend and they get their knowledge from Allah and the Messenger of Allah. After obit of the Messenger of God according to speech of many erudite of Sunnis was prevent from quote and writing many of the sayings of the Prophetit result was forgotten some of hadises; whilst with counterfeiting and their vogue, admix the right and wrong and judge of those from each other become very difficult. Till Imam Ali ibn Al-Hussein during his life with separation of the involvement of Khilafat's system and disputes and uprisings,have an opportunity to furbish the correct Hadithes and forgotten speech of Prophet (PBUH) and in the form of prayers, invited the Muslim community which has been diverted to the divine unity and Mohammad's limpid Islamand also for about thirty years of Imamattraining believer and principled peopleand hereto issue the Hadithes of Messenger of Allah in community. This article introduces the scientific life of the Prophet and remnant that he left and about 071 of his student and Imam's sahabiwhom named Hammam, claiming that his era is prosperity era of Hadith.

The current research is an attempt to apply quantitative analysis and methodology to Islamic history and go further than solely relying on historical narratives already in place. The writers believe that despite difficulties, it is possible to convert historical information to numbers and figures. By using theories in other sciences in the native context, and applying statistical methods, we can reach significant conclusions, models and lessons. By employing the orientation typology on historical figures, and presenting a sample, the researchers present their model. The example shown outlines the political tendency of Shiite elites in the time of the Great Occult to the end of the rule of Baghdad. It appears that Shiite elites did not have a uniform reaction to the powers of their time. Four typologies were found in the directions they chose, and were tested against variables. Statistical analysis and correlation coefficients show significant results in relevant tables and graphs.

I use the question-driven encounter in interpretation against the theory-driven encounter as a methodological principle in the understanding and interpretation of the verse. With implementation of different issues can analysis various dimensions of the verse and avoid from comparison and a vote commentary. In this article by case study method we will show the role of the question-driven encounter in interpretation of ayat al-Shakilah (Isra/58). The method of research is the logical analysis in three species: conceptual analysis, propositional analysis and system analysis and text. According to any of the three kinds of analysis, will come very issues: Argument of the verse began with command tell, argument of removing the whole augends, essence of whole augend, differentiation of "Yamal" of "Amal", purporst of "ala", the conceptual analysis of "shakilah", being reality or externality of verse, search of "Yamal" quantification, semantic link of the cipher and appendix of verse, the semantic link of verse with previous and after verse. Each of these issues is the beam in a deeper understanding of the verse. The question - driven encounter demonstrate, the typology of question, methodology of problem's solving and the process of passing through the hypothesis (conjectural answer the question) to the theory. Taking an interdisciplinary approach and interpretation of the verse can do the phenomenology of "Shakilah" richer and effective.

Freedom and the conceptual range of this word is considered to be an extended discussion which today takes on significance more than any other concept. Freedom in the contemporary world, in spite of dominance of the liberalistic school's interpretations of freedom, thought of as uncontested interpretation within the political literature has found an ever increasing importance. This binds the Islamic scholars to comparatively review this category. This paper, to fully understand the sense of freedom deals with Quranic verses so that the truth of freedom is recognized via the language of revelation and in the light of this divine book, its expanse and boundaries are illustrated. This paper shows that in the Holy Quran freedom has been addressed from various perspectives; developmental freedom, spiritual freedom (moral), social freedom and political freedom (legal) are the various areas of the analysis of this concept. Of course, the freedom discussed in this discussion is the social and political freedom.

The rumor is accounted as the most important social phenomena that is used as some kind of promotional tactics. The necessity of getting people acquaintance with the subject of the rumor, especially in religious communities is so much that the Quran has mentioned many times during the verses. Expression and analysis of the field of the formation of the rumors from one hand and presentation the strategy to the management of the malicious damage on other hand, is an advanced approach that the Quran precedes to it. Paying attention to the power of destruction of rumors and its ominous influxy nowadays transforms it to a powerful weapon for the dissolution and failure of the social systems, including the holy Islamic Republic of Iran. this requires takeing a new look and from the perspective of resuscitative verses afflatus paid recall and study this social damage.

The Quranic scholars is the name of a thinking movement which was formed by relying on the Islamic Community Unity and the motto of return to the Quran, in the second half of the 11 th A.D. influenced by the reformist thoughts of Seid Jamal Asadabadi and Sheik Hadi Najm Abadi and by one of his students named Seid Asadullah Khraghani. This movement was continued by some others as Shariat Sanglaji, Yousef Shoar, Borghaee, Ghalamdaran and Husseini Tabatabaee. This group considered the Quran in the beliefs section as sufficient and having without the need to tradition and they also considered tradition as valid in only the rules section and the Quranic succinct expressions as explaining the verses. For accepting the Narratives (words by the Imams) such criteria as: its agreement with the Quran and the absolute wisdom, and frequency, and consensus among others over it are cited. However, it is specified with reference to their interpretative takeaways, that these criteria were not also respected by them and some of them had utilized some Narratives in interpreting the Quranic verses based on tradition which neither met the Quran and wisdom nor they ever enjoyed consensus and frequency. In this research, attempts have been made the inaccuracy of their perspectives to be elucidated.