محمدعلی مهدوی راد

The order of revelation of the Surahs of the Holy Qur'an has been narrated in many traditions of the Companions and followers. The number and difference of these narrations for Quran scholars, especially in Macci-Madani studies, descending order and descending interpretation cause confusion. Many of these traditions have been narrated from Ibn-Abbas. One of the ways of narrating from Ibn-Abbas is the way of Abu-Saleh, which has been called into question due to its special features and various interpretations. In this research, by searching in the oldest available sources, genealogy and comparison of the narrative lists, the lists of Ibn-Abbas through Abu-Saleh and the orders taken from them are identified. In addition to the lists that have been quoted in the form of a Musnad by Abu-Saleh, we would also like to add two Kalbi lists by Ibn-Abbas and Muqatil-ibn-Saliman, which are included in the Shahristani Tafsir without mentioning the document or source. Abu-Saleh, Kalbi and other narrators are of the branch of Kufi. The many similarities in Matns and Isnads indicate the common origin of these lists. Some of the minor differences can be attributed to mistakes in copying. But some differences, such as the addition and deletion of Surah Hamd and the transfer of Surahs Hajj, Sajdah, and Insan between Meccan and Madani sections, cannot be explained by an accidental error and can only be caused by It is from the ijtihad of its narrators and interference in the base list because of the preference of some sayings.

If we acknowledge that the “father’s rights over the child” was a recognized and influential legal concept in the legal context of the Qurʾān, how does the Holy Qurʾān address and engage with this established norm? This question’s answer can illuminate how the Holy Qurʾān addresses the pre-existing legal systems. Therefore, the present article has tested the hypothesis of the “authoritative presupposition” of the Qurʾān in legislation within the framework of the concept of paternal ownership. In conclusion, it seems that from the very first step of its revelation, (Arabic: ,النزول Romanized: al-nuzūl) the Qurʾān has “confirmed” the notion of paternal ownership with its silence, and subsequently, it has only provided “authoritative” statements to correct some of the rejected consequences of that notion. The rights of a father regarding the marriage of his child, the father not being subject to retribution for the murder of his child, the permissibility of usury involving the father and child, the precedence of the grandfather’s guardianship over that of the father, the involuntary release of the father, the non-application of the theft punishment on the father, and several other similar rulings all stem from the notion of paternal ownership, which has been authorized by the silence of the Qurʾān. In light of this authoritative silence, it appears that “Sunnah” (Arabic: سنه) has only the duty to clarify and elaborate the legislative model of the Qurʾān concerning this notion and has not legislated alongside the Divine book.

Muslim commentators and lexicographers have not reached a coherent opinion about ṭāghūt, neither from literally, nor semantically, nor figuratively, and this has also caused a lot of confusion about this concept in the exegetical works. Using the etymological method, this article aims to clarify the historical meaning of this concept by illustrating the structure of this word and its origin. According to the research done in this article, it was found that ṭāghut is derived from the common Semitic root "ṬˁY/ṬĠY" which means “to make mistake, go astray”. Based on the use of this word in Jewish Aramaic texts and Christian Abyssinian texts, which are the origin of this concept entering the Arabic language, two references for ṭāghut can be found. The first reference is idols, which is borrowed from the Aramaic language, and the second reference is Kahins (shamans), which is borrowed from the Abyssinian (Geˁez) language. In the Holy Qur'an, the same two semantic spectrums are also reflected; both idol and god-like ṭaġūts are mentioned, and human ṭāghuts (which are shamans) are also mentioned. In addition to these two, ṭāghut is also used in the Qur'an in its general meaning in Semitic languages.

The plan of Hypocrites to murder the Revered Prophet, while returning from the war of Tabūk, is well known as the incident of “‘Aqaba” and various historical, narrative, and interpretive sources have attempted to reread it. In addition, in the interpretation ascribed to Imām ‘Askarī, there is a lengthy narration mixed with different occasions and themes –narrated from the Revered Prophet –which offers a unique reading of ‘Aqaba incident. In this narration, the story of angels’ prostration for Adam and his disobedience are pointed out. By implementing the method of determining the date based on an analysis of the text and source, the present article focuses on the micro-narrative of Adam story, examines the accuracy of its ascription to the Revered Prophet, and tries to figure out the approximate time of the issuance of this narration. Exploring the theories related to the Adam story shows their time to be after the Prophetic time. Moreover, analyzing the source of the narration indicates its layers wherein the first layer belongs to the second half of the third century as well as the fourth century, and the second layer to the sixth century. Indications suggesting the differentiation between the layers of the book as well as the text of the narration being mixed with Shī‘a distinctive themes (which are contemporary with the powerful era of Ṭabaristān Shī‘as) justify the probability that the narration of ‘Aqaba belongs to the sixth century and that its narrative milieu is Ṭabaristān.

In order to express and explain his/her intentions, a wise speaker should not ignore the intellectual levels of his/her audience in his/her speeches and writings. Before starting the speech, he/she should measure the intellectual capacity of the audience, then open his/her mouth to speak. Because based on the rational rule of the effect of the audience’s understanding levels on the expression of the wise speaker, his/her speeches and writings are influenced by the intellectual level of the audience and it is up to him/her to consider the intellectual capacity of the audience when speaking with others. Thus, the mentioned rational rule has established an active relationship with Quranic and hadith statements and plays an active relationship in the Quranic texts and the statements of the Infallible Figures. Therefore, a wise speaker does not speak in religious texts without paying attention to this rule. The discussed rule performs different functions in the explanation of religion, examples of which are as follows: 1. In some cases, the wise speaker is forced not to speak and remain silent due to the observance of the rule; 2. The discussed rule plays a role in the way of expressing occult knowledge by the wise speaker; 3. With the assistance of the aforementioned rule, it is possible to resolve the unstable conflict of hadiths; 4. The rule of the effect of the audience’s understanding levels on the wise speaker’s expression also has a function in the formation of homologous (mutashabih).

In the advanced religious sources, Shia narrators who lived in the first four centuries of Hijri have been accused of exaggeration. The theme of some of their narrations is the interpretation of the Holy Qur'an quoted by the Shia imams (pbuh). His interpretative narrations can be recovered among various hadith works. The Shiite scholars have not attributed Ghol to all these personalities. However, it should be assumed that sometimes these narrators are accused of exaggeration as a result of the themes they have narrated. Perhaps part of the themes that caused these narrators to be accused of exaggeration are the ones that are reflected in their narratives. In order to test this possibility, we must find out whether they have a common approach in interpreting the Qur'an by reviewing the exegetical traditions passed down from these accused of exaggeration. And if there is such a shared approach, can it distinguish their interpretation method from the general attitudes of Shiites or not? The present study, as the first step of investigating this issue, is an attempt to answer the first question. For this purpose, by accepting the basis that the items of each narrator are the result of his selectiveness and represent his insights, by reviewing the interpretative narratives of those accused of exaggeration, we will try to find out which types of understanding of the text they have reflected in their interpretation, and among them, which types of representation and reflection It is wider. In this study, the hypothesis is to be defended that the interpretation bases of those accused of exaggeration are not significantly different from the attitudes of other advanced Shia scholars; But it is possible to find a significant relationship between the tendency to exaggeration and the use of some interpretation techniques mentioned by Wensbro.

Muslims have been writing about Quranic studies for a long time. Kitab Fada’il-al-Qur’an by Abu Ubaid al-Qasim bin Salam is one of the earliest in-depth Comprehensive sources. The main research question was what underlying causes affected the composition of Fada’il-al-Qur’an, and how can the relative importance of those aspects be analyzed? Analytical data on the “influence of Fada’il-al-Qur’an,” “the interaction and relationship of Fada’il-al-Qur’an with other books in its era,” and “factors influencing the writing process of Fada’il-al-Qur’an” was presented using an orderly procedure and analytical induction. Coding and categorization were employed to collect data for this qualitative study. Due to his proficiency and competence in hadith studies, Abu Ubaid aggregated the hadiths of the Quranic studies using ijtihad and critical perspectives. Due to the author’s Freedom, expertise, and proficiency, internal elements had a greater impact on the writing process of Fada’il-al-Qur’an than external ones. The book’s history, structure, and purpose, as well as Abu Ubaid al-Qasim bin Salam’s social background, personality, and companions, as well as his reputation and monograph in addition to having a comprehensive book, and academic and ethical personality of Abu Ubaid all played a role respectively in making Fada’il-al-Qur’an an influential book in hadith studies.

A group of traditions regard the history of acquaintance of prophet Adam with the Prophet to be back to the precreation of the latter and in the Divine Throne. The sources of the Shi'a and Sunni have reported a tradition from the Holy Prophet (pbuh) according which, Adam has seen the name of the Prophet on the Throne; and realizing his lofty status, has appealed to him so as to have his repentance accepted. The problem of the present paper is to find out the authenticity as well as the Isnad of the tradition. Thus, based on the methods of critique of hadith in the Islamic tradition, first the source, sanad and text of the tradition have been studied, and then, recognizing the transmitters, the milieu and the category of the active agents in its spread are introduced. The tradition, despite the relative authenticity of the sources, has not attracted the later traditions and the biographical and narrative sources involved in spreading it. Attribution of the tradition to the Prophet is also questionable due to the weak and unknown narrators, usage of the recent concept of the name of the Prophet being written on the Throne, as well as the lack of confirmatory tradition. The tradition finds its origin in Sunni hadith circles and Egyptian Sufis have played their role in spreading it. Thereupon, it has admitted to Imami sources through the book of Ibn Bābawayh.

Paleography is an important part of manuscript studies that can have a significant role in the estimation of the time and place of writing a manuscript. However, if it is accompanied by an inaccurate belief, the estimation of the time and place of writing some manuscripts will be tainted with incorrect judgments and so, untrue results followed by misconceptions about the history of the noble Qur’an will appear. One of the existing incorrect beliefs has occurred about an ancient script called “Māyil”, which is called by recent researchers as “Ḥijāzī.” Referring to documents, this article shows that the origin of the aforementioned script has been the Levant, and it declined after transference to some other lands, before the end of the first century AH. Findings change the determination of the time and place of writing some manuscripts and prevent the appearance of misconceptions about the history of the noble Qur’an.

For the scholarly ontology of the sources of the Qur'anic sciences, there is no regular writing that illustrates the factors that influence the development and writing of important sources of the Qur'anic sciences with historical analysis for scholars in the field. The present study is a historical analysis of 9th-century Qur'anic Comprehensive Science Resources that provides qualitative research with analytical data on the influence of "Basaaer Firouzabadi and Al-Taysir Kafiji" and "the relationship between these two books with its contemporary companion books; "Mavaghe al-Oloom of the Bolgheini " and "Fazaael al-Quran of the Asghalani " have been addressed to specialized audiences of the Qur'an. Basaaer has had a remarkable impact on the comprehensive discussions of the Qur'anic sciences, considering the scientific, cultural and political circumstances of that day. Fazaael al-Quran is lower than Basra in terms of function, structure and content. Mavaghe al-Oloom is less influential than the book of Basaaer, and has had a declining influence on the sciences of the Qur'an in the 9th century. Kafiji's pride in the book of Al-Taiser, and on the other hand, the modesty of this book by Souoti, is moderate. These results help to understand the flow of science (Quranic sciences) and complement the quantitative and qualitative knowledge and insights of scholars on the "history of Quranic science resources".

Among the Quranic verses which are cited to demonstrate the falsification (taḥrīf) of the Bible according to the Quran, there are two types of expressions; first, the verses speaking of “substitution” (tabdīl), plus the verse referring to “inscription of the Book” by Jews. Using the methods of Semantics and Pragmatics on the ground of intertextuality, this paper aims to analyze these verses. This survey shows that there is no meaningful relationship between “substitution” verses and Biblical falsification, because the former is solely related to an oral subject, and hence irrelevant to the written scriptures, such as the Bible. Nor “inscription” could be considered as referring to taḥrīf, because of grammatical obstacles. A close analysis shows that the “Book” mentioned in this verse is the Torah, rather than a spurious book forged by Jews, and the verse speaks of a Jewish belief regarding the inscription of Moses’ Tablets by the finger of God. Hence, it can be concluded that neither verse admits the idea of Biblical falsification.

From the late time people who are not acquainted with the Quranic studies have propounded doubts about the Quranic Propositions connected to the rights and social position of women. One of the evidences of these who cast doubt on the position of women in the holy Quran is to draw conclusion from the concept of “preference” (Arabic: تفضیل) in the 34th verse of surah al-Nisa'. They claim that this Quranic concept indicates “discrimination” against women. This note with the analytic-descriptive aims to have extracted semantic components of the Quranic concept “preference and discrimination” in the social sciences to answer logically to this doubt and also enlights the public opinions specially youths to the intent of Almighty God from the verses of “preference” and after comparing these two it is going to prove that the term “preference” perhaps indicates a privilege for men to women but in reality it shows their creational superiority for fulling the role of “قوام” (i.e. protector and maintainer) and to fulfil their responsibility for protecting and providing the family’s needs. This matter differs from the concept of discrimination in the social sciences completely and there is no indication to it.

Belief in the assignment by narration and immediate Imamate of the Amir al-Mu'minin (as) is considered as the main feature of the Imamate belief and Imami scholars have long paid attention to its establishment through the interpretation of verses of Quran. The main subject of this research is the analysis of Sheikh Tusi's approach in interpreting these verses. To achieve this goal through analytical methods and library studies, all of Sheikh's works have been studied and his viewpoint about these verses from aspects such as the position of narration in determining the meaning of verses, interpretive approach( taʾwīl or the allegorical interpretation of the Quran) based on narrations, establishing his argument based on the principle of proximity between Islamic sects and the position of commentators in Sheikh interpretation has been analyzed. Sheikh Tusi's interpretation of the verses of Wilayah and Imamate can be considered as a deductive interpretation based on a rational understanding of the revelation and in terms of the narrative heritage of Imamite school of thought and the extension of the Imamite school of Baghdad, which tries to take an interactive approach due to the special place of Imamate While defending the Qur'anic principles of the idea of Imamate and the necessity of narrations for determination of the Imam (Wali or guardian).in this situation, he provides the basis for the Shiite interpretive view and the presentation of the Qur'anic principles of the Imamate on the subject of Imamate in the intellectual environment of Islamic society at that time.

Examining the methods of Quranic studies by Orientalists is one of the most recent topics in the field of Quranic studies. Gerald Hawting is a contemporary British orientalist and a continuation of Wensbrough’s controversial ideas. In this research, the most important methods of his Quranic studies are briefly discovered, explained and analyzed. The most important method of Hawting’s Quranic studies is historical criticism, whose sub-branches are literary criticism, content criticism, and source criticism. Being influenced by post-modernism and the lack of convenient practical results are among the most prominent criticisms of the historical critical method and its sub-branches. Hawting’s methods of studying the Quran are influenced by the common intellectual and scientific foundations in the West, especially his teacher Wansbrough and the criticism of the Bible. Since Hawting has considered the Quran as a human text, he has imposed on it methods compatible with the materialistic and specific worldview of human texts

'The Tune of the Lord's Speech' means the rules and destruction of the word, including the Qur'anic literary industries, which makes it different in the process of interpreting verses, different types of approach to understanding the divine word. While the mechanism of the tone of the speech is one of the most important and influential components of the Word of revelation, unfortunately, what are the old and contemporary commentators not worthy of this category, as far as in some cases fully vague interpretations. Has been disrupted the correct transition of the concept. The present study in an analytical descriptive method with the explanation of the elements of the tone has included the Qur'an as a linguistic event, which examines the tone of God in the interpretation of the verses in the interpretation of the verses. The review shows that some of the tone works in the interpretation of Qur'anic tents are: creating pleasure in the listener and provoking his emotions, the objectivity of finding the Qur'an, the conversion of the textual text of the project, imagining the real stories of the Qur'an.

Understanding the single words of the Holy Quran depends on principles and rules, knowing and explanation of which paves the way for better understanding of the meaning of the words and ultimately facilitates reaching the divine purpose of the verses. One of the good works in the area of exegesis of the single words of the Quran is The Qamus of the Quran by Seyyed 'Ali Akbar Qorashi. Using a descriptive-analytical method, the present article explores the principles and rules of lexicology of the Quran from the viewpoint of The Qamus of the Quran. The extracted samples have been selected randomly. Studying the book and discovering and examining the principles and rules used by the author, it is understood that the author has systematically explained the words of the Quran with the use of various authentic works and based on clear principles and rules. The book is comprehensiveness in explanation and description of the matters. The author’s method of analyzing the single words maintains a thriving spirit in research and criticism, which is one of the most important reasons for reaching remarkable innovations in this regard.

The development of social justice as a serious Qur'anic issue has a long history. The connection of this issue with the concept of "installment" in verse 25 of Surah Hadid has been considered as a significant axis in the view of Muslim commentators throughout history. Based on this connection, some commentators believe that "installment" in this verse refers to the meaning of social justice. And the verse seeks to express its establishment as one of the original goals of the prophets, and by emphasizing it, it even includes the social realm of religion. The leading research with descriptive-analytical method seeks to analyze the various dimensions of this concept. The result of this study indicates that there is sufficient evidence to prove the meaning of verse 25 of Surah Hadid in the sense of social justice and the interpretive development of the word installment, and therefore it can be used to establish social justice as a goal. He proved the resurrection of the prophets and through it also accepted the realm of religion in the field of worldly and social life. In other words, theoretically, the path and means of establishing justice have been explained by the holy shari'a by the prophets. But the implementation of the programs is left to the people.

Hassan Ibn Zayn al-Din Ameli is one of the prominent Shi’a scholars in the 10th and 11th centuries AH in Jabal Amel region, who, with a document-oriented approach to hadiths, turned to refining hadiths of the most important Sources of Shi’a Hadiths and took a step further in promoting Shi’a hadith knowledge by presenting his rijal, jurisprudence and hadith critiquein various books. Therefore, Sheikh Hassan’s scientific position and critical approach to narrations make it important to know his critical hadith ideas. The present study has been compiled in order to identify how the teacher’s interaction with injuries related to the rupture of narration documents and in the scope of two books, Muntaqi al-Jaman and Ma’alim al-Din, by library study method and descriptive-analytical approach. Following the study of the opinions of earlier scholars such as Allameh Hilli, Shahid Thani and Moqaddas Ardabili, his little attention to this type of document damage is observed and on the contrary, Sheikh Hassan’s method and more and more accurate attention to diagnose and correct these damage by referring to books Rejali and catalogs, recognizing the classes of narrators, using similar and famous documents and corresponding narrations of narrations are evident in other narration books. However, Sahib Ma’alim research has sometimes led to inaccurate analysis and early judgment due to lack of comprehensiveness and incomplete follow-up.

The superiority of the Holy Prophet over the former prophets is one of the consensual beliefs of Muslims. According to several texts, the Imāmīs also believe in the superiority of the Ahl al-Bayt over other prophets. To explain the superiority of the Prophet and his family, some late Imāmī sources have cited a prophetic narration in Al-Amaali of Ibn Babiwayh, which informs of the conversation between the Messenger of God and a Jew about the superiority of Prophet Muhammad (PBUH) and Prophet Moses (AS). The present writing assesses the possibility of this narration being issued by the Holy Prophet by using textual criticism methods. The originality of the structure of the narration is based on the parallelization of the resolvable parts of the narration in the available Islamic herritage older than Al-Amali; and the resultant is the possibility of the two last parts of the narration being borrowed from former sources based on the similarity of lexical, semantic, and declarative technique. The originality of the content is investigated according to the frequency of the central concepts of the narration in the collection of narrations attributed to Prophet Mohammad (PBUH); and the result is the strengthening of the attribution of the content of the final part of the narration to the Holy Prophet. Therefore, the narration being issued in the current format as well as the attribution of some of the themes in the text to the Holy Prophet is questionable. However, the present article does not rule out the possibility of the presentation of these themes and the teachings based on them by other infallible Imams and Criticism of the mentioned narration does not mean denying the doctrine of the superiority of holy prophet and his progeny.