mohammadali mahdavirad

As the founder of monotheistic religions, Abraham holds a special status among the followers of the three Abrahamic faiths. Consequently, affiliation with him has always been a means of asserting legitimacy and a source of pride for these religions. The efforts of the adherents of these three faiths to claim an Abrahamic identity for themselves while denying it to others have given rise to extensive theological and historical debates. For instance, Firestone, a Jewish scholar of Middle East studies, examines the story of Abraham in the Quran and Jewish sources, attempting to portray him solely as the forefather of the Israelite nation. He further accuses Islam of appropriating Abraham’s persona to legitimize itself. This study adopts a fundamental, library-based, analytical, and critical approach to elucidate Firestone’s theory. By referencing the Torah and Quranic exegeses, it assesses the validity of his arguments and methodology. The findings of this research indicate that while Firestone accuses Islamic sources of being weak, he neither provides sufficient and solid evidence for this claim nor offers any critical evaluation of Jewish sources. Instead, he implicitly regards them as authoritative and definitive in contrast to Islamic sources, including the Quran itself.

The list of the order of revelation according to Jābir ibn Zayd represents one of the notable hadith-based chronologies in the dating of the Qurʾān. A majority of Qurʾānic scholars, when reporting or utilizing this order, primarily reference al-Itqān by Suyūṭī, disregarding other sources and versions of this narration. However, this narrative has been transmitted in earlier sources, such as al-Bayān fī ʿAdad Āyāt al-Qurʾān by Abū ʿAmr al-Dānī, through different chains of transmission and with a more complete text. Furthermore, discrepancies and omissions in various manuscripts and printed editions of al-Itqān have occurred, leading to erroneous assumptions in contemporary works that this list lacks certain surahs such as al-Nūr, al-Ḥujurāt, and al-ʿĀdiyāt. Additionally, the list in al-Itqān includes al-Fātiḥah, and several Qurʾānic scholars have used this version to date the revelation of al-Fātiḥah. Investigating the various texts of Jābir’s narration across different sources reveals that the inclusion of al-Fātiḥah in this list might be the result of subsequent scholarly interpretations. This article, by consulting the oldest available manuscripts and sources, introduces the sources of Jābir ibn Zayd’s narration and conducts a genealogical analysis, comparing different hadith lists, to explore the nature, validity, and foundational principles of this chronology. The findings demonstrate that some minor discrepancies in Jābir’s list compared to other hadith-based lists could be attributed to errors in transmission or transcription. However, significant differences, such as the placement of Sūrah al-Mā’idah among the earliest Medinan surahs and the omissions and additions concerning Sūrah al-Fātiḥah, cannot be explained as mere errors. These divergences likely arise from deliberate scholarly interpretation and adjustments in the foundational list in favor of alternative opinions.

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.

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.

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.

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.

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

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.

'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.

Based on his speculations and methods of literary analysis about the exegesis of the verse, “Itis not fitting for a man that Allah should speak to him except by inspiration, or from behind aveil or by the sending of a messenger to reveal, with Allah’s permission. What Allah wills: forHe is Most High, Most Wise.” (chapter Shura, verse 51), John Wansbrough states differentkinds of God’s talking with human beings. By examining the keywords “revelation”, “hijab”and “sending messengers” in this verse and their applications in other verses, he seeks to showthat the Qur’an was adapted from the Testaments. Using analytical-critical method, this paperevaluates his hypotheses. It explains and shows the shortcomings of the opinions of this AmericanQur’an researcher and professor at the University of London about God’s speaking in allthree types of revelation, non- synonymity of revelation and sending, various uses of hijab inthe Qur’an and the differences of these uses with those in the Testaments, a lack of implicationof Elqi on divine revelation or satanic inspiration and so on.

The purpose of this article is to explain and evaluate Wansbroughchr('39')s hypotheses in matters related to prophecy. Hence, it first examines the distinction between the Qurchr('39')anic usage of the two titles "prophet" and "messenger" and the structures that indicate the appointment to prophecy and, then, discusses the possibility of adapting the infidelschr('39') slanders addressed to the Prophet (s) from the Old Testament narratives about the prophets. In the next step, he explains the universality of the mission of the prophets and the verses that indicate each of them, as well as the extent of the connection between these verses and the phrases of the Bible. Since Wansbrough has studied based on literary analysis, this article also evaluates his views using the method of analytical-critical research. Overall, the findings of this study are: Wansbroughchr('39')s saying of resemblance of the unsavoury conducts quoted in the Qurchr('39')an to those mentioned in the Bible and his view of the distinctions between the "prophet" and the "messenger" are erroneous. Furthermore, among the Qurchr('39')anic expressions and verses, on his view, dealing with the appointment of a prophet, the limitation or generality of the mission of the prophets and the doctrine of superiority, only in a few cases may be agreed with.

Forming one of the pillars of the human system, organization and management, on the one hand, have thematic and civilizational longevity, and on the other hand, are mentioned in the Islamic system. Professional ethics is one of the unknown dimensions of the managerial value system in the organizations. Professional ethics and its components in the organization can be effective in improving the administrative system based on Islamic teachings. By citing verses and narratives in the form of detailed explanations and a researcher-made table, this paper gives in a conceptual model of professional ethics in the organization. This study is applied in terms of purpose, qualitative in terms of data type, and comparative content analysis in terms of research nature. The statistical population of this research is all documents, religious texts, and exegetic books. Piety, reliance on God, justice, honesty, trusteeship, responsibility, amiability, and farsightedness are considered as the main components of professional ethics in this article. In this report, we try to explain and interpret the intended ethical components in the organization using the qur’ānic verses and Islamic narrations in order to set the grounds for the human resources of organizations to achieve a value-based organization. The findings of the study reveal that the observation of professional ethics principles in the organization by employees and managers is of utmost importance, and the observation of professional ethics principles can be considered a competitive advantage in the organizations.

 For the scientific flow of the sources of Quranic sciences, there is no regular writing that depicts the factors affecting the evolution of these sources through historical analysis for scholars. This qualitative research, with interpretive approach and deductive technique, has provided analytical data on "the impact of the most important writings of Quranic sciences in the fourth century". In general, research works on Quranic sciences, in the fourth century, did not have a significant impact in terms of structure, content and completion of comprehensive discussions. Jami al-bayan, Tabari’s book, has had a favorable effect on the occasion of revelation, but Ajayeb Uloom al –Quran, in terms of comprehensiveness is in the middle level. Ibn Mujahid's monograph on the science of recitation has been more influential than Ajayeb al-Quran and other works. Nomani's interpretation and definition of sixty topics for Quranic sciences, however, have not contributed to the richness of the content of comprehensive books in this field; But it has been effective in diversifying and developing the knowledge regarding Quranic and Hadith sciences. Motashabeh Al-Quran written by Torshizi has given scientific richness to the issue of Motashabeh and Ta’vil, but regards to comprehensive discussion of Quranic sciences, it did not lead to scientific flow. Correction and completion of specialized courses, studying the influential sources in the field of Quranic sciences and the affective factors, understanding the flow of Quranic knowledge, Promoting f quantitative and qualitative knowledge and insight of scholars can be derived from the achievements of this paper.

Colonization and activities of Christian missionaries led to spoiling the Muslim identification and changing their cultural and religious context. They sought to prove the ineffectiveness of religion in various ways to keep people away from Islamic culture. Therefore, the modern thinkers didn’t remain silent about this practice and tried hard to prove that the religion have the ability to manage affairs by presenting new prospective in various religious fields in accordance with the time requirements. Tahanavi has dealt with social and political issues from modernism prospective in the heart of Darul Uloom scholars. Tahanavi has dealt with social and political issues from the perspective of modernity in the heart of Darul Uloom scholars. He considered being influenced by the customs of other religions, remain away from the Qur'an and Sunnah as the most important issue of the Islamic society of the subcontinent. On the subject of politics, he also explains the system of government desired by Islam by challenging systems such as the "republic". In his view, the formation of a government is not the ultimate goal of religion, but a tool for establishing religion. This article examines and critiques Thanasi’s social and political views using a descriptive-analytical method and relying on library resources. The findings of the study show that although Tahanavi has made extensive use of social and political issues in a deconstructive manner in his works, superficiality and confusion of issues is one of the most serious criticisms of his thought.

The understanding of the prevailing thought system of Jahiliyyah people about womenchr('39')s issues provides a basis for a better cognizance of the laws and rules related to women in Islam. “Divorce” is one of the issues with significant differences in Jahiliyyah culture and Islam, and the Quran, with its transformational and corrective approach in this regard, has played a key role in human society. The main difference is that Jahiliyyah Arabs had an easy and simple approach to “divorce”. This issue is rooted in the epistemological context of the Jahiliyyah culture about womenchr('39')s rights and undermining them in the area of “divorce”. In the age of Jahiliyyah, “divorce” took place without any preconditions and conditions (except the consent of the man), and its purpose was to seek revenge or punish the woman or her tribe. However, Islam abolished some types of “divorce” such as ila’, zihar and azl and modified some others like rej’ei, khul’, mubarat and ba’en. After the “divorce”, the woman did not have the right to marry another man (even after the waiting period after the divorce ended) due to the manchr('39')s extreme prejudice. The lack of restriction on “divorce” and its non-verbal nature was a tool in the hands of men to harass women. According to interpretive and historical sources, “the waiting period after the divorce” was among the controversial issues at the time of Jahiliyyah while it has been emphasized by Quranic and narrational citations in Islam, and according to the interpreters, “ثلاثه قروء” in verse 228 of Surah al-Baqarah refers to three times of purification from menstruation in order for “the waiting period after the divorce” to be completed. Therefore, in regard to “divorce”, the purpose of Islam is to provide a desirable model of humanity and respect for women. The information of this article has been collected using the library method (by referring to historical and poetic books of pre-Islamic period and interpretation sources) and processed using the comparative and analytical methods.

The benefit of Islamic sects from each other's hadiths or quoting hadiths with a central theme of interest to others, has been one of the concerns of scholars in different centuries of Islam and has had ups and downs throughout history. WāḥidĪ NeyshābūrĪ is one of the influential commentators in the fifth century AH who has brought the virtues of Ahl al-Bayt and narrations narrated from Ahl al-Bayt in his commentary called Al-WaṣĪṭ. He has used these narrations in drawing the contexts of the revelation of verses, recognizing the virtues of verses, clarifying the apparent meaning of verses and sometimes expressing the examples that are included in the scope of verses. A look at how he interacts with these hadiths shows that he usually considers such hadiths to be authentic, unless they are in conflict with the fundamental principles of his belief or have been contradicted by the majority of commentators.

the influence of the Israeli narratives (in a special meaning) that the main source of which were the Jewish religious text and the narratives from the new Muslim of Ahl-Alketab, is certain. This research is a descriptive-analytical and critical method to study the effect of these narrations on the jurisprudential opinions of the commentators. The blind faith of some Muslims in these narratives, their frequent quotes, and their writing in narrative books defeated wisdom. The most commentators have accepted the narratives against the teachings of the Quran. The consequence of this phenomenon is the issuance of jurisprudence rulings based on these narratives. What influenced the Islamic narratives from the contents of the Genesis and influenced the opinions of commentators in the field of jurisprudence is evident in the field of women’s jurisprudence. Believing to: the women are silly, appointment of guardian for their finance, not punishing men for beating and injuring his wife and … are examples of that.