javad faramarzi

Ayatollah Hassanzadeh Amoli is one of the scholars who has comprehensive knowledge both in science and mysticism. In addition to this, their school of interpretation has gone through the highest stages in reaching interpretation (the selfinterpretation of the book of intellectual and narrative development, as well as in the course and conduct, discovery and intuition. Their school of interpretation with intellectual and narrative documentation and divine editing) in the view of the Qur'an And the infallible imams (a.s.) who have been favored by Islamic scholars and researchers throughout history can be a great help in understanding secrets and truths. Whenever Allameh Hassanzadeh Amoli talks about secrets and truths, they pay special attention to the purity of the soul, behavior and discovery. Interpretation is a way to reach the inner layers and deep meanings that exist in the formative and edited book. And there is no limit for humans, nor for the Qur'an. Because for the Qur'an, there is a material Qur'an, an exemplary Qur'an, an intellectual Qur'an, and a divine Qur'an, and the verses and degrees of the Qur'an are revealed to man and show his secrets and truths to him when man implements the divine names and attributes in himself. Intellectual knowledge is different from heart knowledge. It is impossible for a person to reach the secrets and truths only with intellectual knowledge. From the point of view of Allameh Hassanzadeh Amoli, the understanding of human beings from the book of divine creation and compilation has levels and degrees. The levels and degrees of the Qur'an are manifested in human existence. The more a person reads the book of his own existence, the more he will gain a higher understanding. Iqra Wargh.

Chronology of the verses of the Qur'an is one of the emerging researches that is rooted in the narrations and interpretations of the Qur'an. In the contemporary period, first Westerners and then Islamic scholars have studied the Qur'an by various criteria. One of the verses that has always been the subject of much controversy on the date of its revelation is verses 196 to 203 of Surah Al-Baqarah, which are about the legislation of islamic ritual of Hajj and the correction of some innovative additions performed by the polytheists before Islam, in Hajj and Umrah. The commentators have considered different years for the revelation of this item, which includes the sixth to tenth years; Meanwhile, there is no doubt about the revelation of Surah Al-Baqarah in the first two years of the prophet's emigration to Medina. But the results of this study which is descriptive analytical and according to the interpretive and historical sources  - indicate that the year of revelation of this item can be the second year of AH and simultaneously with the revelation of other verses of Surah Baqara.

Dividing the divine speech into lafẓī (literal) and nafsī (essential), Ibn Kullāb believed in meaning revelation and counted the words as the human cloth for revelation. In the discussion of the nature of speech (kalām), he thinks that speech is applied only to meaning and its application to the words is metaphorical. Like the Ash’rites, he applied speech to the eternal divine knowledge and counted its literal form as a human cover. The results achieved by this research is that Ibn Kullāb’s point of view is incorrect for the following reasons: the application of the derivations of Arabic verb “n-zl” (coming down or descending) in the Qur’an that denotes the word descend of the Qur’an; forbidding the Prophet of hurrying up in repetition of the Qur’an as well as the application of words like talāwah (recitation), ḳirā’ah (reading) and tartīl (chanting) that explicitly shows reading of a text for the Prophet and the Qur’an specifying a unilateral status of revelation. Therefore all of these reasons emphasize that text of the Qur’an is exactly the same propositions reveled to the Prophet. This article is of fundamental studies kind that examines this topic by a descriptive-analytic method.