دانشنامه علوم قرآن و حدیث
پیاپی 10 (پاییز و زمستان 1397)

Preserving the sanctity of the house of prophecy is obligatory for everyone, even for the wives of the Holy Prophet (PBUH). The Qur’an has used all its efforts to preserve this house. Is considered equal. Therefore, in the light of these verses and the like, one can understand the meaning and meaning of “and the marriage of their mothers”. It can be argued with certainty that the Qur’an not only does not consider virtue and reward for the wives of the Prophet of God (pbuh) in that they are the wife of the Prophet and does not open a separate account for them; Rather, he has set the criterion of salvation, virtue and double reward on the basis of godliness, belief in the Hereafter, obedience to God and the Prophet, and the manner in which the Imams (AS) treat the wives of the Prophet is also interpreted by this interpretation

One of the oldest and most important debates in divine religions is the relation of religion to wisdom and rationality, and each of these divine religions has somehow explained and explained this relationship. In the religion of Islam and in the school of Ahl al- Bayt, this relationship is a two-way relationship because every 49 times the word family of Aghl (mind/wisdom) (in verb forms) have been used in the Holy Qur’an, those mutual relationships have been explained in the best way; whether it has been used against Jewish as a conflict with disbelievers and emphasize beliefs, or teaching Islamic laws, legal issues, ethical issues, naturalism, and being familiar with superstitions. This article seeks to explore these areas in the light of wisdom and with the guidance of it. The method of this article is to use library information collection and analysis and deduce from the appearance of Qur’anic verses.

The school of segregation believes that the interpretation of the Qur’an only leads to the truths of matters from the point of view of the Ahl al-Bayt. The common view of “Esoteric interpretation” in the opposite sense has been criticized both semantically and by examining examples of incorrect interpretations by Mulla Sadra and others. Some contradictions in the speech and practice of human scholarly scholars also prove the inadequacy of the common view.

In one of the most important days of Islam, the sentence “O Lord, please love those who love his Authority, and be the enemy to one who is his enemy” issued by the Prophet, indicates two branches of Tawalla and Tabarra in the Shiite beliefs, to which the Sunnis have shown different reactions; Some have quoted it in the continuation of the hadith of Ghadir and some have avoided quoting it; But the most different reaction has been put forward by Ibn Taymiyyah, who says: According to the scholars, this hadith is a lie; The claim in this article is never substantiated on the basis of Ahl al-Sunnah heritage. If we want to accuse all the narrators of this sentence falsely, there is no trace left from the hadith sources of Ahl al-Sunnah, because many scholars have tried to quote it.

Among the news and narrations available in the Imami hadith gatherings, there are narrations in which the Messenger of God objected to the, Fatemeh Zahra, and even some of them were stated more severely. Since Hazrat Zahra, like the Messenger of God, is included in the verse of purification and has been acquitted by God of every error and mistake, this article seeks to investigate and pathology this news. Finally, after rejecting many news items due to the weakness of the document, it is considered that all of them are unacceptable due to the weakness of its meaning and signification.

The interpretation of the Quran has been the focus of Islamic scholars since the early centuries. In the meantime, a group had given interpretations in accordance with their wishes, and a group had merely expressed and accepted the narrations only. But as we get closer to the contemporary era, commentators tend to focus on the Qur’anic interpretation of the Qur’an. In the meantime, some have taken the path of extremism, called the Qur’aniun, and some have come to be known as the Akhbaris. The Qur’aniun does not accept any interpretation other than the Qur’an to the Qur’an and they believe that because the Qur’an is light and guidance, it cannot be interpreted except by itself, and its interpretation is beyond human wisdom and knowledge. Among the commentators known to belong to this group is Abd al-Karim Khatib, who writes ‘Al-Tafsir Al-Qu’rani Lel-Qu’ran’. He believes: commentators have gone astray in the interpretation of the Qur’an and have resorted to other things rather than turning to the Qur’an. However, by studying this interpretation and the introduction by the author himself, it becomes clear that Khatib is not only part of this group, but in his interpretation he relies mostly on his intellect and sometimes relies on narrations. This essay attempts to examine the method of Khatib’s interpretation of ‘Al-Tafsir Al-Qu’rani Lel-Qu’ran’ commentary, which relies on its narrative approach, thereby also distorting the Qur’anic quibble about its author.