فصلنامه سراج منیر
پیاپی 41 (زمستان 1399)

One of the surahs that have been disputed about its revelation or gradual revelation is Surah An'am. In this research, the descriptive-analytic view of Surah An'am has been proved by a descriptive-analytical method based on solid reasons. Proof of the repulsive descent of this surah is possible in two ways; relying on the single context and internal coherence of the surah and quoting the narrations indicating the revelation of the surah. The view of the repulsive revelation of Surah An'am with the narrations of exceptions indicates that some verses of the Surah are civil and also the narrations causing the revelation which if it has the correct conditions indicate the gradual revelation of the Surah and the theory of incoherence of the Surah which has been proposed by Nold is in doubt. In this article, the pieces of evidence of repulsive and gradual descent are evaluated and the view of the repulsive descent of the surah is proved. Based on the findings of this study, it can be said that the narrative evidence of the gradual revelation of Surah An'am due to the weakness of the document and the text, and Noldek's view that the surah is inconsistent due to lack of conviction do not prove the theory of gradual revelation of Surah An'am. On the contrary, the reasons for the repulsive descent of the surah are accepted due to its conditions of accuracy and strength, and therefore the view of the repulsive descent of the blessed surah of An'am is proved.

One of the arguments that is of great interest in deriving jurisprudential issues and rulings is the structure of reasoning. The structure of wisdom is the observation of the behavior and approach of wise people in different fields of life, who, based on the benefits and harms, put a way to do or leave a behavior. Allameh Tabatabaei, as a jurist commentator and with a deep insight into issues and cases, has used this source of inference in his arguments and correctly explained the validity and significance of the intellectual structure from Allameh's point of view. This article, compiled by descriptive-analytical method, examines the structure of wise men from the perspective of this wise thinker, and the result of the article shows that firstly, the structure of reason is an important source for inferring rulings. . And secondly, the basis of its validity is the fact that the rulings issued by reason are definitive. And it is certain, but because the intellect is practical and related to dos and don'ts, it has limitations. In practical applications, people may deviate. As a result, it needs Sharia approval. Some claim a contradiction in Allameh's statement regarding the validity of the intellectual structure, it does not seem correct. By accepting Allameh's principles, there is no difference between the new structures and those related to the Innocent Age, and this itself can open the way for fundamental studies in Islamic jurisprudence and law.

The expressive miracle of the Qur'an is one of the aspects that all Muslim scholars have accepted as an important aspect of the miracle of the Qur'an since the beginning of Islam. In recent times, orientalists have also conducted extensive studies in this field; Some have praised the fairness of the language and others have tried to tarnish it by asking questions to question the book's revelation. In this research, focusing on George Seal's problems in this field, the suspicions have been examined and criticized. The aim was to extract the answer to the doubts raised from literary books and commentaries, and then to defend the literary miracle of the Qur'an and its revelation. To this end, the collection of suspicions and George Seale's views on it are first mentioned; in a summary, the answer is given. It seems that the unfamiliarity of the perpetrators with the structure of the Qur'an, which is a spoken (spoken) rather than written (written) structure, has been the source of many of these doubts. However, many of these problems, due to the speech structure of the Qur'an and its gradual decline over twenty-two years, are in line with the audience and represent the peak of the rhetoric and eloquence of the Qur'an.

In discussing the division of revelation, Sadr al-Mutallahin divides education into three types of human education, angelic education, and divine education. According to Allameh, "divine revelation" is presented in three ways: "revelation", "speech from behind the veil" and "speech delivered by Maliki". But the truth of it is a meaning and concept, and that Gabriel feels it, brings it to the earth with him, and places it in the Prophet's soul. One of the goals of this article is to express the characteristics of revelation perception according to these two wise sages, which is presented with a descriptive-analytical method in the form of library research. From the results of this discussion, in the opinion of Sadr al-Mutalahin, what was revealed to the heart of the Holy Prophet (PBUH) are the facts of the Qur'an; not its words or writing; therefore, the prophet's heart has been given the light of reason, because of that light, the truths of things are clear and illuminating in it. According to his belief, what is in the issue of revelation is the intuitive understanding of an event or a mystical truth, which cannot be realized except by the ascension of the soul to the source of revelation. Allameh Tabataba'i also believes that revelation is a hidden word and understanding is through hints. He considers it a human perception and a mysterious consciousness that is beyond reason and sense and with the support of the unseen; therefore, it has a divine origin and was given to the Prophet by breaking the habit.

Undoubtedly, one of the most important interpretive sources after the Holy Quran is the use of the hadiths of the infallible. In each period, the rate of use of these hadiths by commentators has been different. In contemporary times, utilizing hadiths in interpretation according to new questions has been of special importance. One of these interpretations with a new and idiomatic approach is sample interpretation. Now, the question is how much this interpretation has benefited from the hadiths of the infallible. One of the interpretations that have interpreted the Holy Quran with this approach is the sample interpretation. Now, the question arises as to what is the quantity and quality of using this interpretation of the hadiths of the infallible Imams. In this research using a descriptive-analytical method, looking at the sample interpretation and case study of Surah Al-Imran, it was concluded that he used the hadiths of the infallible in the following cases: Expressing the virtues and importance of the subject of the surah and verse, The reason for the revelation of the verses, Confirmation of the commentator's interpretive point of view, Determining and developing the meaning of the word, Explaining the examples of the verse, removing the ambiguity of the verse, and using hadiths in favor of an interpretation. By using these hadiths, he has been able to provide suitable and useful spiritual and intellectual food for the current generation.

There is some information about the various jobs of the companions in the books of al-Rijal. Recognition and analysis of this information can acquaint us with aspects of the economic system of the early Islamic Arab society. Numerous studies can be found from ancient times to modern times, in each of which attention to this matter and analyses based on it have been presented from the early history of Islam. The subject of the present study is to recognize government jobs in Madina al-Nabi. By extracting the data contained in historical and Rijal sources, it is tried to categorize the reports related to government jobs in the Medina of the era of the Prophet, and examine the companions’ rate of employment to each of those jobs. On this basis, in the present study, these questions will be answered: first, can we find objective and reliable pieces of evidence about jobs in the early Islamic government by reviewing historical sources, especially Rijal books; second, to what extent can the links between these reports themselves help us to objectively classify these jobs; third, how much can the information about each job indicate their relationship to each other or their position in the early Islamic system of government.