نشریه مطالعات تاریخی قرآن و حدیث
سال بیست و سوم شماره 1 (پیاپی 61، بهار و تابستان 1396)

The Arabic word ummi is commonly translated as "unlettered." In the Qur’an, Muhammad is described as "ummi" and traditionally this has meant for Muslims that Muhammad was illiterate, completely unable to read or write. Thus, the fact that he was able to recite the Qur’an should be regarded as a miracle (i'jaz) and evidence that it really does have a divine origin.  This paper, according to the verses of the Qur’an and historical evidence, proves that ummi should not be taken to mean illiterate, but rather scriptureless. This would mean that when Muhammad is described as ummi,  it denotes the fact that he is not one of the People of the Book or simply that he is not a member of a group which has already received a revelation from God - at least, not until he received the Qur'an.

Turan Posht is a district which according to the present country division of Iran, is considered one of the townships of Taft in Yazd province. Among the historical monuments of this small town, there are some Qur’anic inscriptions found along a road near a small village called “Darh Gaz”. Careful inspection of these inscriptions, revealed that the age of the oldest of the inscriptions go back to the first half of the third century. The examination of the text showed that in the old versions of the Kufi script, more attention was paid to the observing of its features, which were later forgotten as the time passed. Besides the Qur’anic verses, other material such as divine names and Persian poetry are found in the inscriptions. In this study, we have tried to answer this question that why were these inscriptions made? The analysis of the concepts used in these inscriptions clarified that they have been of great importance among the Muslim Mystics.

The dual concept of Gheibat (Occultation) -Imam Qā’im in the history of narrations written in the early Islam has been considered a common discourse among Muslims of various classes in their social and individual life. Discourse hypothesis done in this regard indicates that the existence of  this concept in the narrations of early Islam in Sunni and Shiite sources is extensive and has been a common discourse among different classes. The dual concept of Gheibat -Imam Qā’im has also been an issue which drew Muslim attention during the lives of the infallible Imams and was considered a common discourse among Shiite scholars.And was the subject of may written works. The dual concept of Gheibat -Imam Qā’im  can be regarded as one of the most significant events in the Shiite history whose signs can be traced in the written narrations. This study tries to investigate the effects of this concept and answer this question that whether or not the people were familiar with this discourse. Based on the findings of this study, the notion of Gheibat -Imam Qā’im  was a common subject from the early Islam, although in different times it was applied to refer to different peopleم

The existence of many narrations from Imam Reza in the narrative books and the theological and jurisprudential impact of these narrations in the writing of interpretive texts have led us to discuss the role of these traditions in terms of the interpretative method and the juridical aspects of the interpretation of al-Mizan. What is certain is the introduction of the Imam Reza interpretative narratives in al-Mizan and its impact on the Allameh's orientation in al-Mizan. This article, by examining the type of narratives in al-Mizan as well as the written text of Imam Reza narratives, has summarized these narratives in five sections. In sum, it can be stated that Allameh Tabatabai in the commentary of al-Mizan has benefited from the method and type of reasoning of Imam Reza in the following verses.

Qur'anic scholars have discussed the  gradual descend of the Qur'an and listed many reasons for it;  Such as strengthening the heart of the Prophet (pbuh); step by step training of the new Islamic Ummah; Landing commensurate with the events and conditions of the descending period; better preservation and better understanding of the Quranic verses; ... . These reasons are different from the era of quantitative and qualitative aspects of the era. The principle of the gradual decline of the Qur'an is based on very clear and accepted reasons for Muslim scholars But almost all of these wisdom do not deserve the gradual decline of philosophy, due to their incorrect reasons. There are reasons and evidence to show that all verses and surahs of the Quran have been revealed after the events and conditions in the era of the Quran revelation  . According to these reasons, the gradual revelation of the Quran means the decline of its section after these events and conditions. Its philosophy is the gradual occurrence of these events and requirements.