مجله پژوهش های قرآن و حدیث
سال چهل و هشتم شماره 2 (پاییز و زمستان 1394)

Wind or air-flow as "Rih" and "Ryah" 42 times and as "Tasrif-al-Ryah" 2 times used in Noble Quran. Reproduction, pretentiousness and repeat are the most important lexical characteristics of "Tasrif" as one Quranic verb. The root of “Sarafa” as one Quranic word means including “restoration from one state to another state”. Science today says air flows can change their direction and speed as quantitative states and temperature, humidity and omega as qualitative ones. Mentioned meanings or states fit in “Tasrif” format but the roots of “Davara” and “Davala” fit only quantitative states related to winds. While we find the inexpressive meaning of wind in Al-Tebyan: “Tasrif-al-ryah means its restoration from one state to another state for instance from southward to northward”; today science knows three powers form winds including pressure gradient, Coriolis force and friction. These powers change winds direction and their speed and followed by they pass from oceans to continents, from low latitudes to high ones and so, conversely. These movements enable winds to all quantitative and qualitative changes. These changes determine the conditions of weather and climate in areas. Neighborhood of “re-circulation of wind” with “alternation of night and day” and “precipitation” in Noble Quran can remind the importance of wind continuous pattern. It means, the pendulum alternation of night and days undulates winds horizontally and vertically, so, up-ward and down-ward respectively it ended to precipitable and non-precipitable conditions in atmosphere. If winds have not “Tasrif”, huge interior lands were hunted for lack of water.

From prescriptive point of view, Quran's miracle as a basis of interpretation means that this belief in the interpretation process has a determinant effect and such a belief is a necessity of a valid interpretation. This claim among Quran's researches has both advocates and opponents. This study believes this claim has a fundamental ambiguity from two points. From analysis view, "Quran's miracle" is nothing but miracle theories which are not the same. Also, foundation of interpretation cannot be extracted from interpretation or interpretation nature. Considering two points above, this paper let the foundation of interpretation's revising factors criticize them and indicates that some of these theories could not find relation with interpretation and some others are based on interpretation. From another point of view, interpretation has diverse types and some of miracle theories will be considered as basis for some of interpretation types.

Based on the interests of the future thought and human spirituality, God made Abraham's mission to raise the walls of the Kaaba and the opening of the first public house and the largest global pulpit at the point where the city was founded which later became the mother of cities. The aforementioned House was built in a dry and hot land that the mood of its people was also hard and tough. The last prophet lived in this city for thirteen years, however the harassment of the adversaries and opponents and finally, his dismissal by them forced the Prophet to leave that city and come to Medina. In this latter city he could spread his invitation, create brotherhood alliances among the emigrants and the Helpers and Arab and non-Arab and make contact and communicate with the tribes of the Arabian Peninsula and the leaders of the major countries of the world. The total amount of what exist in the Quran and tradition about the Muhammad utopia is the comprehensive picture and prism of civilization based on morality, justice, and spirituality. Among the Quranic verses, the two verses that seem to link together, and depict the rational communication of ignorance of Mecca and Medina civilization together are the Fath and Hojorat verses. Finally the article explains these two verses.

The views of the thinkers about the position of the Quran are different. Some of them believes Quran as a” miracle” and others as a”divine” book. The latter group thinks, the verses of the Quran don’t confirm the theological thought of miraclousness. Also, some scholars to confront to the “sarfah” theory, relied on “Ijma al-Ommah”. Therefore the role of Quran, as the original source of “miracle of Quran” as a theological thought, is unknown. This study has proved that the theological components of miraclousness of Quran are perfectly synchronized with different verses of the Quran. So this book is not only a divine book, but also an extraordinary book and that is the proof of truth of the Prophet Mohammad(PBUH). Some verses of Holy Quran prove this claim, which include phrases such as: “Ayah”, “Shahadah Allah”, “Kefayah” and “Enzar”.

"Aṣl" as the most pivotal traditional manuscript has played a key role in forming the collections of Imami Hadith throughout the history of Shia. That is why Shiite scholars have always attempted to identify this concept clearly, and then recognize its instances. Although Shaykh Ṭūsī made lots of efforts to present "Uṣūl" to next generations, but his viewpoint about this genre of traditional manuscript is not clear to us. This study tries for the first time to explain his attitude towards "Aṣl" throughout paying attention to his accounts of this concept. This study shows that Shaykh Ṭūsī, confining authors of "Uṣūl" to disciples of Imam Sadiq(a.s), identified the concept of "Aṣl" in the contrary of "Muṣannaf". According to this, "Aṣl" is a traditional manuscript which contains just the teachings of Imam(a.s) without classification and author's personal views. In addition, this study explains the sources by which Shaykh Ṭūsī recognized "Uṣūl".

The verse of the Quran in the sink, "peace of God" on the Prophet and the believers is spoken. Other verses of the Quran, also has spoken with the use of derivatives of the same words being part of the community for other people's Affairs. Do the "Aesthetics " in the verses that the Affairs of the other 6 with accommodation for humans can be achieved from a aesthetics? Or that there is a difference between them began? This citation method, analytical and research by visiting the renderings and review and critique of the essential elements of fact on the evidence of votes commentators, these results provide evidence that lays in the fact that the material is beyond the 6 verses under certain circumstances and in special situations on the heart of the Prophet and the believers, and sent down the special effects and the results for them. Hence the evidence will be fitted that in verses 6 other affairs calmly the outcome might be the difference.

Younos bin Abdorrahmān, is one of the prominent companions of Imams. In addition to many Validating (Taadil) Narratoins, the Invalidating (Jarh) ones were also reported in the sources about him. Regarding the conflicts between these two groups of narrations, various solutions were proposed by Rijāli scholars; such as:- some of the invalidating narrations about him are fabricated;
- many of the invalidating narrations about him should be rejected because of their week chains (asnād);
- these kind of narrations about him were stated in the conditions of Taqiyyah.
This article examines various reasons for the differences between the viewpoints about Younos with the aim of finding other characteristics to increase the possibility of understanding the position of elder narrators of hadith (Mashāyekh) like Younos, beside confidence (withāqah), justice (edālah) and scientific eminence. Some of these characteristics are:- religious, cultural and scientific atmosphere in which the narratoins were stated;
- the relationship between socio-political conditions and a narrator of Hadith in particular;
- individual and sectarian motives for producing pessimism about a narrator of Hadith and invalidating him.