نشریه مطالعات تاریخی قرآن و حدیث
سال بیست و چهارم شماره 1 (پیاپی 63، بهار و تابستان 1397)

The abrogation in the Quran in the first three centuries have had a general meaning, which has become an example in later periods. From the second to the fifth centuries, the number of verses that were considered obsolete increased dramatically, and a scholar from Zohari to Ibn Jouzi, respectively, made obsolete verses from 42 to 247 verses respectively. In the fourth millennium, the golden age of writing is unconscious and outdated, as the revelation of verses is so great that some people have called this approach, the name of the love of Al-Nashk, the number of unwholesome and obsolete verses has been brought to 215. This research tries to examine the types of manuscripts by analytical-descriptive method. Thus, the context of the development of the theory of manuscripts in the face of some of Allah's verses, which appeared to be incompatible, was formed, based on this, the jurisprudents put forward the basis of the earlier and later verdicts in the order of descent, and, using this, they eliminated this paradox. Listing conflicting verses, unconscious occasions of obsolete, facilitating unconscious memorization and obsolete, and compiling based on jurisprudential documents, including those of the works of the prescriptions in the early centuries The abrogation in the Quran in the first three centuries have had a general meaning, which.

.The Semantic Study of Swearing in the Quran A Historical, Cultural Approach Aḥ mad Pākatchī Abstract The concept of swearing in the Quran has always drawn the Quran scholars’ attention. Meanwhile, the frequently mentioned clause of “lā Uqsimu” which literally means “I won’t swear” has been a challenging issue for both the commentators and Arabic grammarians. The explanations offered for the meaning of this negative clause used in the Quran, are hard to be accepted and need a sort of revision. The method applied in this study, as appropriate to the subject, is a mixture of historical and cultural semantics. The most significant conclusion of the present study is that swearing in the culture of the Arabs at the time of the revelation, like other cultures, included a negative connotation and had a meaning close to the cursing. Thus, the Arabic clause of “lā Uqsimu” in the Quran, should be literally translated; that is with negative meaning which is required by its apparent negative structure.

One of the topics mentioned in the Qur'an is the story of the creation of Adam, and the prostration of angels on him, and Satan's disobedience to this prostration. This has led to much debate among commentators. Some commentators say because of the great worship that Satan had entered to the angels' groups, therefore God commandes him as commandes angles. Others say Satan belong to a tribe of angels whose name is Jenn. This research investigate in a descriptive-analytical way angeles' Prostration on the man and Satan's disobedience. The results show that prostration means humility and the service of human beings to achieve its perfection. The command of Prostration has been to all the creatures of the world, including Satan. Also, the study of the verses of Quran indicates that the reason for the prostration is perfection, which is only in man and can take it into action. The creatures of the world help him, and Satan does keep him from reaching this perfection.

The necessity of adopting a historical approach is one of the important principles in the analysis of historical terms in the field of Qur'anic and hadith texts. Damage to the lack of attention to the distinction between the terminology and non-terminology of a term is one of the most important injuries in the history of the subject for these topics. Usually, the mind of the researcher, to highlight the background, tries to help to narrow the meaning of the term without considering this distinction and by collecting any application of the word. Therefore, it should be viewed as the "non-adherence of the term in the form of a lexical word" as a principle. In this article, firstly, the fallacy of historical ancestry, as the mother of common misconceptions in the field of the analysis of religious texts, is examined and the terms: hadith, commentary, miracle, Quran, and a comprehensive hadith are analyzed. In the second part of the article, the problem of "changing the notion" as the most important factor for proving the mistakenness of the historical term of the terminology is explained, and also the ways of recognizing the notion governing the use of the term in terms of five cases: the study of function, Cognitive, making changes in the tone of the word, changing classification and vocabulary equivalence are examined.

The necessity of translating the Qur'an into non-verbal acquaintance seems necessary. Among the verses of the Qur'an, there are verses that refer to the struggle of the pagans of Mecca with the Prophet during the time of existence. Some of these allegations are attributing the characteristics of the poet, priest, and demented to the prophet. Given the meaning of these words in the age of descent, all of which are in some way related to jinn, the question is raised in the translation of the words of the poet, priest, and demented, whether Persian translators during the history of translation refer to these words in the age of decline. Is it Have they been able to translate the term into the translation of verses associated with these words? By reviewing more than fifty Persian translations, it became clear that translators had two different functions during the history of translation: abandoning the word without translating and replacing or translating the word with the correct equation. These two functions are scattered throughout the history of translation and are not exclusive to a certain time, although the translations of the fourteenth century more in the sense of the age of decline, in contrast to the initial expectation. It is worth mentioning that even some translators who have considered these words in the age of decline have not followed the same principle in the translation, and only in a few cases brought a proper translation, and in other cases provided a different translation.

Among the books written in Rasm (the orthography) at the Easterners is the book “Nathr al-Marjān fi Rasm Naẓm al-Qur’ān” (The Coral Spreading in Orthography of the Qur’ān System) by Muḥammad Ghawth al-Ārkātī (1238 AH) in India. Despite its scientific status, it did not receive the attention of scholars. This book is of importance in two ways: First: it is one of the books of orthography that was written in the east countries of the Islamic world, and the second: it contains oriental sources that were not known and we were not exaggerated if we say is still unknown to those interested in Rasm al-Muṣḥaf and scholars. The book is a scientific encyclopedia in the Qur’ānic sciences in general, and in the orthography of the Qur’ān in particular, which consists of seven parts on the number of Aḥzāb of the Qur’ān, which were known at the time of the Companions of the Prophet (Peace be upon him and his progeny). The author divided his book into three parts: an introduction, two articles. The first volume of the book includes the introduction and the first article in principles and first part of the second article in Farsh al-ḥurūf, which includes the words of the Qur’ān word by word, according to the order of the suras in the Qur’ān. The author speaks about every word's orthography, reading and case system (ʾIʿrab), and it took what was left of the first volume and the rest of the other volumes of the book. In the introduction, the author referred to the most important sources to which he referred in writing the book, including the al-Muqnī’ and the al-‘Aqīlah, and benefited from sources not mentioned in the introductionKhulāṣat al-Rusūm and Khazānat al-Rusūm, which were or are still unknown; and al-Ārkātī quoted more of these two sources which shows the importance of them to him. The Nathr al-Marjān differs from the orthography books, first by mentioning the word by word from the beginning to the end of the Holy Quran even "fī" (فی) and "min" (من) whenever received and repeated, and then it is characterized by expressing the writing phenomena in rasm al-muṣḥaf, which its likes did not appear in the orthography books of west countries of the Islamic world. He never mentioned Abū Dāwūd and his book, and perhaps the reason for this is lack of access to the book or not being aware of it. This may be explained by the fact that the book of Abū Dāwūd was not known for the Easterners as the book al-Muqnī’ of Abū ‘Amr al-Dānī was, and what confirms this is that he did not name him in the list of sources of his book.

Sheikh toosi has stated logical-oral discussions in Altebyan. And has used his attitutes from his proffessors seyyed Morteza and seyyed Mofid and has used logic preferens of Baghdadi ideology. That is why in Altebyan interpretation we see Shie't verbal discussions. The effect of this attitute in iterpreters after Sheikh toosi specially Sheikh Tabarsi is incontrovertible. The reflex of verbal discussion Sheikh toosi attitues towards them are obvious in Majmao l bayan. Due to the quality of 5 th and 6 th centuries, there were huge amount of controversies and argumentstions, however these two interpretors tried to solve and reply all the doubts and suspicions. In this project the amount of permeability of Sheikh Tabarsi from Sheikh toosi and from the previos interpretors and narrators and also their methods for defending shieete verbal bases, are investigated. Both interpretors have used the Holy Qoran verses , traditions, literal and literary discussions and logical contention to repley the mentioned controversies.