مجله تحقیقات علوم قرآن و حدیث
پیاپی 1 (بهار و تابستان 1383)

Many verses in the Qur'an include passages in which human beings, alone or as a group address God. These addresses and dialogues often start with the words 'Lord' or 'Our Lord'. The Qur'anic prayers could be classified into three groups according to their contents: Those in which something is asked from God? Those in which there is an admission of guilt? These in which a protest is stated? In the following study different types of the Qur'anic prayers have been pointed out and these prayers have been classified according to their contents into a table.

The verse of Qawamiyyat is one of the most controversial verses of Qur'an. There have been many interpretations of this verse. These interpretations are coherent in some ways, and contradictory in others. Some conmmenlators believe that the economic burden of family life These scholars consider this position to he valid only at home Another group of commenlators believe that the privileges of men over women are reason. knowledge and authority. Accordingly they say that men's authority over women is of the kind of authority that we see a ruler exercising over his subjects. These commentators say that men are adorned with understanding, power and wisdom and that's why God's messengers, Imams and religious authorities are exelusively from amongst them. What results from this view point is that men are over women, not just at home, hut also in the society. In this article, after pointing out the different interpretations, we have tried to study the arguments of both sides. The essay ends with a cri tie of the view of those commentators who favor the extension of men's privileges to the sphere of societs.

The Holy Qur'an is the everlasting miracle of the Prophet of Islam (SAW) and the eternal charter of his message. After 15 centuries, this book is still a center of attention and study to the scholars and intellectuals, regardless of their faith. A significant proportion of the Orientalists' studies has been focused on the examination of the Qur'an as the holy book of Muslims. These studies expanded considerably at the end of the nineteenth century and in recent decades culminated' in some new approaches. The history of the Holy Qur'an and in particular the process of the compilation of the Holy Qur'an has been approached in different ways by the westerners in their studies, Although Noldeke, the German scholar, in his valuable book "History of the Qur'an" taking a traditional approach, has accepted most of what Muslims believe about the compilation of the Qur'an, but later scholars have taken a more skeptical approach, even questioning the historical validity of traditions (Hadith) about the compilation of the Qur'an. However, in the recent decades some studies based on the new methodology have been carried out which partially attest the authenticity and validity of these traditions.

The jurisprudence of traditions, enjoys an elevated stance among the Imams' teachings. This is to the extent that it is said: "understanding one tradition is worthier than repeating a thousand." Several fundamental principles are stressed upon by the Imams for a clear understanding of the traditions. The most significant conditions are: striving to communicate the self same words, having the license to communicating the meanings instead of the words under specific circumstances, paying added attention to the extensiveness of the meanings of words, paying added attention to understanding the difference between figurative and literal meanings of the sayings, using effective strategies in order to solve the apparent conflict or contrast between the sayings, avoiding oblivion in depicting the hierarchy and diversity of sayings.

Since Iranian became Muslem, men and women of this land started to learn and teach and recored the Innocents'hadithes and some famous persons appeared in this field. Iranian woman has strugled in learning and teaching the science and knowledge of Hadith of 14 Innocents (p.b.u.th), till tobecause of her faith and belive to the Islam religion. This paper has tried to introduce the women who was active in learning hadith science, hadith and its transmitting with the usages of Encyclopidia and Biographical books (Rejal books), and found about 40 famous names which was recorded in books.

The Bibliography of the Qur'anic World consists of the biblical introductions or abstracts of 9,500 books written in more than six different languages (Persian, Arabic, Urdu, English, French, German and ... ). Complied in palpable way, it is accessible in the specialized Qur'anic libraries. This enormous encyclopedia in four books has organized the Qur'anic disciplines into different branches and subdivisions. It also introduces each entrv work-with or without its abstract-right after its title. The fourth book is specially organized for various index searches. This work has been complied under the supervision of Mr. Ahmad Masjed Jameii, with the collaboration of more than 30 editors, bibliographers and index compliers from Qom's Book House. It has been published on the occasion of the 11 th International Qur'anic Book Fair in 1382.

In this article I will focus upon authors who have suggested basic methodological challenges to the assumptions of Wansbrough's approach to the Muslim interpretative tradition found in part IV of his book, Quranic Studies. A common objection arises to Wansbrough's insistence on having textual evidence for historical claims and his seeing those texts which do provide historical evidence as complex expressions of several generations of editors. Two works, one and article by Issa Boullata and the other, a book by C.H.M, Versteegh, will be dealt wilh in some detail in this paper in order to clarify the issues which are at stake.

Mr. M. M. Fuladvand began his translation of the Qur'an 37 years ago. In 1346 Lunear year. as a first step he published a translation of two chapters of the Qur'an under the name of a "Flowers of the Holy Qura'n". This was esteemed by scholars. Mr. Fuladvand continued his work with a scholarly presence and had finished it by the time of the Islamic Revolution. Ultimately, after many changes and a lot of editing his translation was recently published. It could be said that this translation being immune of uncommon and extreme tendencies, is written in contemporary fluent Persian. Among the Persian transiations of the last fifty years, this is one of the most precise, most readable, and most understandable translations. However with all of its privileges, this translation like all other writings and translations could be reviewed critically and from this point of view one can see some inconsistencies in the translation of words, ignorance 'Of grammatical aspects and some literary and philological mistakes in the translated Persian text, as well as some other errors.