سید جعفر صادقی

According to popular interpretation, verse 24 of Nisa, following the previous verse, refers to the prohibition of marrying married women, with the exception of maidservants. The commentators in five different views consider the exception of the verse to be related to women in war or slave women or migrant women or less than four women. But there are problems in these votes; Such as: ambiguity in the meaning, low credibility of the traditions that are cited, the opposition of some opinions to the basic teachings of Islam, etc. This descriptive-analytical research has been done by studying 210 interpretations available in the comprehensive software Al-Tafaseer (3). In this research, context and discontinuous textual evidence were considered. First, the existing opinions were criticized, and then a new and different point of view was presented, which says: The letter v is not used to refer to the past, but to start an independent sentence. So, like the previous verse, this verse does not contain a prohibition and has an independent meaning. Also, "Mohsanat" in the word and term are chaste women, not married women, and the expression "Malakat Aymanukum" includes slave women. The subject of the phrase is "Walmohsanat Man Nisa Al-Ama Malik Imankam" and the Predicate is the phrase "Kitab Allah Alaykom" and both are Marfu'. So he advises men to marry chaste women who are not slaves. Of course, the next verse makes the above ruling easier and allows men to marry slave women who are believers in case of financial incapacity.Keywords: Quran, Surah Nisa, lawful marriage, chaste woman, verse 24 of Surah Nisa. Verse 24 of Surah Nisa is one of the verses that is very difficult to interpret. Examining various interpretations shows that at least five views have been presented about the first part of the verse, which have expressed different meanings about it. The first point of view, based on a narration, says that this part refers to the previous verse and its meaning is that it is forbidden for your men to marry married women, but you can marry the women of infidels who were captured by you in war. In the second view, the meaning of the verse is that you cannot marry married women; But if they are slaves, their master can sell them. In this case, the buyer can marry that woman. According to the third view, the exception mentioned in the verse refers to women who have moved away from their husbands. According to the fourth point of view, the exception of the verse is related to the prohibition of marrying more than four free women. The fifth view says that the meaning of the verse is the prohibition of marrying more than four free women, but it is not a prohibition about slave women. In all the above comments, the letter waw at the beginning of the verse gives the meaning of (and); That's why it is referred to the previous verse. For this reason, all these views consider the meaning of the verse to be the prohibition of marriage. Also, these opinions say that the word Mohsanat means married women. Commentary sources, usually in the interpretation of the Qur'anic verses, have inevitably interpreted this verse as well. Apart from them, some independent studies have been done about this verse. But all those studies have opinions like those presented in interpretive sources. It means that verse 24 is connected to the previous verse in terms of meaning. Therefore, no research similar to this research has been done so far. This is despite the fact that the mentioned views have problems. including: The weakness of the traditions in which the views are cited; The opposition of some opinions to the general themes of Islamic teachings; The difficulty of accepting the semantic connection of verse 24 to the previous verse; Given that the meaning of the previous verse has been completed. The interpretation of the meaning of married women from the word Mohsanat, contrary to its use in other places of the Qur'an; It is reminded that everywhere in the Qur'an, this word means chaste women.Materials &   Because of these problems and in order to get a correct meaning of the verse, this research was done with descriptive-analytical method, using the contents of 210 sources of commentary from the beginning of Islam until now.  The first case that was investigated was the meaning of the word Mohsanat in the Quran. This word everywhere in the Quran means chaste or free women, not married women. The root of the word also means protection. So, there is no reason to consider Mohsanat in verse 24 as having a husband. In the same context, in verses 24 and 25, the word "mohsan" means chaste or free, not married. When the letter waw is considered to be the beginning of an independent sentence, and the context is properly examined, it becomes clear that verse 24 has a strong semantic connection with the verse after it. In verse 24 there are conditions for marrying chaste women. In verse 25, there are also conditions for marrying slave women. In both verses, these things are emphasized: financial payment to a woman for marriage, chastity and avoiding illicit relations and prostitution. With this description, the first part of verse 24 can be considered as a ruling based on advice, which is expressed independently of the previous verse. This ruling says: "And God's obligatory ruling for you is to marry free and chaste women, not slave women." So the phrase "Kitab Allah Alaykum" means God's ruling on you. In this case, this part of the verse contains the subject and the Predicate: The subject of the phrase is "and the women of Mohsan except the slaves" and the Predicate is the phrase "God's command is yours". The meaning of the verse is that God tells you to marry non-slave women. Because of Jahili culture, slave girls were often traded and prostitution was common among them. The condition of marriage is financial ability and chastity. But because some men were in financial poverty and marrying free women was expensive, verse 25 reduced this ruling. Therefore, he decided that if someone did not have the financial ability, he could marry slave girls; But the condition is that those maidservants are believers. Because people with faith avoided prostitution. Financial payments should also be made to their extent.The result of this research is that the subject of verse 23 of Surah Nisa is to mention the prohibitions in marriage. But verse 24 of Surah Nisa independently advises men to choose free and chaste women to form a family and not to marry maidservants. Also pay their dowry and avoid prostitution. Then, in verse 25, he has considered a discount for those who have less financial ability and allowed them to marry believing maidservants. In this verse, he has emphasized on proper financial payment with maidservants and avoiding prostitution. Therefore, the first part of verse 24 of Surah Nisa is a recommendation to form a chaste family and has nothing to do with the prohibitions of the previous verse.

Rhetoric is an effective and persuasive speech that, although its origin goes back to ancient Greece, its traces can be found in the life of Jahili Arabs - especially in peaceful matters. Since the Qur'an appeared in such a culture and has an elaborate structure, it is necessary to examine the extent of the Qur'an's use of rhetorical expression. In this research, by examining the verses of the Holy Quran in the fields of reasoning, counting, and classifying them inductively, it becomes clear that the arguments of the Quran are beyond the conventional ways, especially in philosophy. The arguments of the Qur'an are based on features that can involve other dimensions of human perceptions besides the rational aspect; such as reflecting on everyday observations, feelings, conscientious understanding, and mental imagery; As a result, in this way, they leave an all-round and deeper impact on its audience. These characteristics can be considered as rhetorical characteristics in the Qur'an's way of reasoning.

n interpreting the phrase "Mā Kāna Lahum al-Khiyara" in verse 58 of Sāra Al-Qaṣaṣ, various opinions have been presented. These opinions range from theological discussions on human actions to the selection of a prophet or imām, and other matters. However, these diverse opinions are not supported by the context, and the verses cited as evidence do not substantiate these views either in content or indicative witness. This research, using a descriptive-analytical method and library data collection, aims to systematically examine the meaning of this verse and provide a correct interpretation. Firstly, the verse does not support any of the views, especially given the context. Secondly, the incorrect determination of the pronoun reference in the phrase has led to ambiguity and various interpretative opinions. By carefully considering the context and identifying the correct reference for the pronoun "hum" in the phrase, and utilizing other evidences from the Quran, it was found that this verse indicates the oneness of lordship and negates polytheistic lordship, which is a significant challenge in polytheistic theology. Therefore, the verse pertains to the negation of the will of partners.

Forging and distorting or applying traditions to the claimants of Mahdism, with the aim of abusing its enormous political and social capacity, is one of the disadntages of saviorist traditions. These actions had started since the first century of Hijrah, especially after the martyrdom of Imam Hossein (A. S),  parallel with the uprisings of supporters of Ahl al-Bayt (A. S) and some other groups. Examining the historical sources of that period and the existence of some common concepts in the historical narrations of Zubair's uprising and the saviorist traditions of Sunnits, strengthens the possibility that Zubair's movement is also among the same opportunists due to the following reasons: not accompanying of Bani Hashem with Ibn e- Zubair, circulating the news about Muhammad ibn e- Hanafiyah by Mukhtar al- Thaqafi as Ibn e- Zubair's long-time rival, and Ibn e- Zubair's self-proclaimed caliphate's need for legitimacy and consequently the need for the public support to confront the army of Al- Sham. This article examines this issue through the method of historical analysis.

Abbas bin Abdul Muttalib was a companion and uncle of the Prophet (PBUH). There are conflicting narratives about him in historical sources. He was the ancestor of the Abbasid dynasty and the beginning of the Abbasid empire coincided with the compilation of Islamic sources. At that time, they had disputes with the Alawites, which arose from the crisis of the legitimacy of their government. These cases show that it is necessary to examine how the character of Abbas was formed in historical and narrative sources and how the political discourse of the Abbasids influenced this process. This research has been conducted by historical analysis method and using narrative, Rijal and historical sources. The finding is that Abbas did not become a Muslim until the conquest of Mecca, and the narratives that praise him and show spiritual dignity for him and his family must be disregarded. Actually, his character was formed during two stages under the influence of the Abbasid government's need for legitimacy. In the first stage, the Abbasids aligned themselves with the Alawites to legitimize their rule. However, after uprising of descendants of Imam Hassan, the legitimacy of their government faced a crisis. Therefore, in order to solve the problem, they had to pretend that after the Prophet, Abbas, who was his uncle, inherited the caliphate from the Prophet by proposing the theory that the inheritance goes from an individual to his uncles. Moreover, in order to justify the character of Abbas, they honored him through praise quotes.

Phonetic stylistics, as one of the branches of stylistics, has an important position in linguistic research. Based on the descriptive and analytical method, the present study has studied the stylistic analysis of Surah Saffat from two phonetic and lexical levels in order to examine the most prominent phonetic and lexical aspects of the mentioned Surah, such as the nature of the letters and the frequency of its repetition, rhythm, puns, and syllables used in it. The findings indicate that phonetic elements such as repetition, rhythm, puns, etc. as examples of phonetic elements, play an important role in conveying concepts and meanings. From the lexical point of view, the use of sound masculine plural from with high frequency and past verbs in baab-e-taf'eel has been more effective in the Surah. And finally, both sounds and words are in line with the topic of the Surah, which is the expression of God's monotheism and the punishment of polytheists.

Qur'an has used all the methods including expression, literature and art in the most beautiful way. Using Quranic data and philosophical analysis of words, this article searches for the depth of permanence of Quranic expressive methods over long periods of time. The method used in this research is library study and the use of Quranic verses and authentic religious texts in a descriptive and qualitative way. Teachings of understanding the language of the Quran can generally play a central role in the foundations of semantics and revealed linguistics. The perception of religion and revelation teachings is that the language of religion is compatible with the language of nature and is understandable for all people. The language of religion is not a mystery or code that people cannot understand; Because religion has come to guide people. If the language of religion and its expression methods are coded and enigmatic, its goal, which is guidance, choice, growth and evolution, will be difficult to achieve. The result of this research shows that the artistic language of the Quran and its expressive methods are influenced by rhetorical styles.

The commentators differ in the interpretation of the verse 106 of Sūrat al-Baqara - known as the abrogation verse. This verse often implies the abrogation of legal rulings or the revocation of Sharī‘a laws or the change of Muslims’ Qibla. But these cases can only be documented for the generality of the verse and will not be the direct referent of the verse. With reliance on intratextual evidences (context and verses of similar subject in other sūras), we can reach another perusal of this verse. In this research, according to the main purpose included in the context of this verse, the main concepts aligned with it are obtained. By tracking them throughout the Qur’an, it becomes clear that such concepts exist in two contexts with the same theme in Sūrat al-Nisā and al-Jum‘a. Finally, by comparing the data and analyzing them, the direct referent of the abrogation verse is obtained, which is completely different from the common views.

One of the issues in Islamic traditions related to the end of time is the emersion of Dajjāl (Antichrist), which are many of its traditions in Shiite and Sunni sources.Evaluation the traditions related to Dajjāl represent that they are two types; So that the topic of some of them is the subject matter of Dajjāl and its emersion and in some cases the manner of his death, briefly and without mentioning details; these traditions cited often in Shia sources, although some of them cited in Sunni sources. There is no specific problems in their context and for this it is not necessary to deny them. However, a large number of Sunni traditions have spoken about characteristics, features and Odd abilities of Dajjāl which many of them disagree with the Quran, rational criteria and conflict with each other. In addition, a large number of narrators of this traditions are the Israelites known propagators. Although some of them be found in the old sources of Shia but it seems they entered in this resource for affidavit from Sunni sources for strengthen faith in the Mahdaviat.Assuming the accuracy of all accounts of narratives about Dajjāl, some accept them but some people explain Them. it is necessary Do not deny the brief narrative about emersion of Dajjāl and stop on its details.

Ibn Abbas is one of the most famous exegete companions known as the grandmaster of the Meccan school of interpretation. His prominent position is due to the large number of interpretive narrations quoted from him. Numerous works in the interpretation of the Qur'an are attributed to him, among which some works are more famous due to the possibility of his own writing or direct quotation from him or their important contents. One of the famous exegetical works attributed to Ibn Abbas is called “Tanwīr al-Miqbās.” According to the content evaluation, the authenticity of the attribution of this work to Ibn Abbas cannot be accepted; The most important reasons in terms of content are as follows: problems in the number of words and letters of some surahs, the existence of words indicating quotations from other companions and followers, the existence of later terms and the existence of late sectarian and theological evidence. Similarly, both documentary

Abdullah Ibn e- Abbas is of individual virtues according to the historical and narrative sources. His claim on his vision of Gabriel and the specific pray of prophet Mohammad PBUH in favor of him are the causes that set him in the best position in regard with the interpretation of Holy Quran.
The grounds of development of Abbasids’ caliphate and their disagreement with Alawites as well as the analysis of narrations including Ibn e- Abbas’ virtues reveal that Abbasids required the sanctity of their ancestors in order to legitimize their uprising and government.
These issues could provide the ground towards the encircling of Ibn e-Abbas’ virtues being considered as one of the main element of Abbasid caliphate. Hence, the mentioned virtues of him are in need of serious consideration.

Belief in the Mahdi, is indeed rooted in the traditions of Islam and undermining this belief is only possible by denying such traditions and reports about Mahdi. Therefore, the deniers of Mahdi, consider the absence of traditions related to Mahdi in Sahih Bukhari's as a reason to discredit this religious orientation. Since in fact Bukhari retains only a brief account of the Messianism in which the name of the Mahdi is not specifically mentioned, it seems that during the heat of Anti-Alavite policies Abbasid intensified during the reign of unsympathetic Caliph called Mutawakkil, Bukhari is compelled by the policies to adapt and therefore avoided quoting Mahdavi or Mahdi related traditions and Hadiths. The ending of Messianistic tendencies in Abbasid Dynasty was an attempt to improve legitimacy of Abbasids and coincided with their intensified hostility to Al-e-Ali (Ali's family and descendents). This was the most important political strategy at the time and therefore, the practical move was to direct religious and ideological orientations in line with Caliphate. Thus, apart from Bukhari, the citation to Mahdavi traditions in Hadith books of that era drops dramatically. In this paper, we show by) analyzing Bukhari that those narrated traditions as well as traditions citing the virtues of Ahlul-Bayt (Prophet's and Ali's descendents) are only short and very sparse or few. This can be an evidence of such (political) influence of the era discussed.

Allowing some of the people of the Book (Jews and Christians)tonarrate the tales and narrations which were rooted in the superstitions and false illusions of the people of the Book and were often attributed to the Prophet and his Companions led to the formation ofIsraelitesin Islamic texts.Most of the Companions and Successorstrusted the narrators of Israelites without deliberating upon the principles of differentiating sound narrations from the unsound ones and consequently a considerable part of narration resources, especially those of the Sunnites, were filled withIsraelites. Following their entrance into the books and interpretations of narrations, these traditions remained in some resources and some otherresources were cleared from such traditions. Since the messianic belief in Islam is based upon the narrations from the Prophet (p.b.u.h.) and the Imams (a.s.), using this proper ideological context,some people made some narrations in the field of messianism and brought some Israeli concepts into sound hadithresources. This article seeks to explore the origins of the infiltration ofIsraelites into messianic narrations and the most significant related issuesseen in thebooks of hadith.

The riot of the Sofyany is one of the signs of the Mahdi''s appearance، that we can observe its narratives in Shiʿite and Sunni''s traditionally sources. Howbeit، there are numerous contradiction in the narratives، such as contradiction in his name، his pedigree and his personality، the time and the place of his riot، his acts، etc. also، some of this narratives as well as the names of persons، the names of tribes and the names of places mentioned at them can be versatile with the events was happened in primary centuries of hegira. We shouldn''t neglect that a lot of this narratives was not quoted by Ma''sooms، as well as a lot of narrator of the aren’t authentic. Moreover، Ma''soom''s words where quoted by Imams who were living before the Imam Kathim. It is necessary checking this narrations and theories as to them، Because of importance of cognition about the Mahdi and necessity of purgation this narrations. Also، some corrects among them declare the riot of the Sofyany is inevitable before the Mahdi''s appearance. This article will seek to achieve this goal.

Since the rule of Mahdi has a political aspect, and according to Prophet, he will save mankind from oppression and injustice, the Abbasids who were aware of this issue, did take advantage of their relative affinity with the prophet and Ahlul bayt, tried paint his revolt with a Mahdi feature and their rule as a Mahdavi revolution that promises to show the face of messianic justice. Therefore, they manipulated the traditions that heralded the emergence of Imam Mahdi, and distorted documents in such topics as ethnic ancestry of Mahdi and began to forge traditions. Apart from spreading the false news in this field, and in addition to misusing the authentic Hadiths about the prophetic messianism, some news was issued on predictions of future events that helped their claims. The simultaneity of the Abbasids ascent to power with the era when Ahlul Sunna Hadith were documented caused these forged Hadiths to be spread across in the society and considered as Mahdavi traditions among many ordinary people. Thus, a significant part of the Hadith from Ahlul Sunnah in this era, particularly those with regards to the signs of emergence - can be unacceptable and invalid. are not. Accordingly, their abundance may deface or overshadow the authentic Fatemid Hadith of the prophet in this regard and weaken the people's belief in the definite arrival of the justice spreading savior in the end of times. This makes their critique essential.