مجله آموزه های قرآنی
سال دوازدهم شماره 22 (پاییز و زمستان 1394)

The attitude of the mushaf of Imam Ali (pbuh) according to the chronological order of the revelation is an old belief among the most of the shi’a scholars and being reasoned by the reasoning or narrating proofs. In this note, the Shi’ite Traditions have been adduced by the Shi’a researchers to prove it. Being collected and compiled the mushaf based on the revelation of the Quran by Imam Ali (pbuh). Being compiled the mushaf by Imam Ali (pbuh) according to the revelation of the holy Quran, teaching of the noble Quran based on the revelation at the time of the revelation and the compilation of the mushaf gradually and day-by-day, the content of these adduced traditions are comprised. The result shows that the indications of the traditions on the arrangement of the mushaf of Imam Ali (pbuh) based on the order of the revelation is a possibility beside the other possibilities; therefore, reasoning with these evidences to prove the mentioned claim is incomplete and vitiated. Then, it is not revealed the way of arrangement and order of the revelation of the mushaf of Imam Ali (pbuh) and its knowledge has been given to Ahl al-Bayt (the holy family of the Prophet Muḥammad) who are its heirs.

The noble Quran is the profoundest document which it has been left from the prophethood of Muhammad (pbuh) (the messengership). Therefore both the explicitness of intellect and narration of the prophet refer to the holy Quran as the most important criteria and source to criticize the other religious language. This note tries to examine the Quranic evidences of the gratitude chapter of Usul al-Kafi in order to reveal the amount of the compatibility of these traditions with the Quranic proofs. Meanwhile this research shows that the all 30 traditions have harmony with the Quranic evidences and through the objective and concrete samples, it presents the agreement of the tradition with the holy Quran it also clarifies a new method for examining the Islamic traditions with the noble Quran which it sets out the Quran verses and establishes relation between them, it finds the agreement of the Islamic tradition with the noble Quran. This harmony sometimes advances toward the details of the Islamic traditions.

Some of the Quran verses are about the Jewish people. The Jewish people had a hostile relationship with Muslims. Some of the Quran verses state that such hostile meeting (conduct) has not limited to the early of Islam and by now it has been continued. What has been seen in the noble Quran relating to the confrontation of the Jews at the time of the holy prophet is compatible to the tendency of the contemporary Jewish extremism such as Zionists or every nation which has blameworthy features, cruelty and superiority over other nations. The noble Quran with a specific method confronts this special enemy. It has similarity and dissimilarity with the contemporary method which is called the psychological operations. This research follows to answer this question that it is possible to achieve this Quran method in this facing. The noble Quran with using language and speech tools in influencing Jewish addressees applies some methods which are like the tactics of the psychological operations (PSYOP) such as the enlightenment tactics, continuity and frequency, fear and fascinating and etc. it is also possible to determine in some cases the Quranic statement in the form of the psychological operations (PSYOP) secretly or manifestly.

Al-Wujuh wa al-Naza’ir (Polysemy) is one of the branches of the Quranic sciences which is originated from the exegesis (tafsir) of the noble Quran and it is revealed in the shape of the subjectivity writings in this course. The authors in this note which is to some extent named Al-Wujuh wa al-Naza’ir (Polysemy) have collected words with multiple meanings (polysemy) and their meanings and synonyms (words with different spelling and pronunciation but having the same meaning). But none of them made clear (obvious) their meaning of Al-Wujuh wa al-Naza’ir or at least it has not been recorded for and conveyed posterity. This created disunity among posterity about their intended meaning of Al-Wujuh wa al-Naza’ir and because of the definition of the second group which Suyuti is the most famous of all has been misunderstood it causes to multiply (increase) the different opinions and divergence about it. Now today’s readers confront variety of definitions and different and inharmonious notions that they do not know which are correct. This research with descriptive- analytic method tries to shed light on it and according to the authors’ opinion; the correct definition belongs to Suyuti and his followers; of course with the notion which this writing has achieved.

The 44th verse of the Surat Sad declares the oath of the prophet Ayyub (Job) and God’s emphasis to its implementation. Exegetists believe that the oath of the prophet Ayyub (Job) is punishing his wife by 100 lashes. Loving his wife made him regret and decided to break the oath. But God ordered him to fulfil his promise and for glorifying his patience and his wife, God decreased the ordinance (hukm) to one slash with a bundle of 100 branches of wheat. But it does not contain a feminine pronoun and the nature of the beaten thing is not obvious. Therefore, the verse should not be interpreted that she has been beaten by the prophet Ayyub (Job). Some Exegetists have adduced two Islamic traditions (which have been attributed to Imam Sadiq (pbuh) to clarify this ambiguous while theses Islamic traditions cannot be reliable for the weakness of narrators (the Chain of Transmission or sanad) and the text of the hadith (matan) or conflicting bases of Shiite (Shi’ite, Shi’a, Shia) and infallibility of the prophets. The other attitudes are the eixegesis (the interpretation of a text by reading into it one’s own ideas) and not having reasoning or narrating proofs. At last the phrase “لاتحنث” (do not break your oath) has revealed the difficulty of executing the oath and with the evidence of the context of the verses 41 to 44 it can be counted that mitigation of punishment is the 4th mercy and kindness of God toward his prophet thereby removing hardship (difficulty) and being not breaking the oath. Therefore the aim of the story is to state the favors of God to the patient which it has been implied in summary.

The critique and study of the Persian translations of the noble Quran is one of issues which it has been considered in the Quranic research field over the past few decades. For about five hundred Quran verses are relating to legal rulings (the legal rules -hukm or ahkam al-Shari`ah-) which are known āyāt al-aḥkām or jurisprudential ordinances (the Quran verses of the rules), it makes the necessity of attention and accuracy of the Quran translators inclined to the circumstances and truthfulness of the Quran translations. This paper has studied the method of the translation of the six verses of āyāt al-aḥkām or jurisprudential ordinances with considering the important dictionaries, Quran exegeses, āyāt al-aḥkām or jurisprudential ordinances and etc. in twelve contemporary Persian translations of the noble Quran (Ayati, Elahi Qomshei, Ansari, Behboudi, Khoramshahi, Rezaei Esfahani, Sh’arani, Sadeqi Tehrani, Fooladvand, Meshkini and Makarem) in two sections: either ibadat (acts of ritual worship such as prayer or fasting, …) or muamalat (acts involving interaction and exchange among people such as sales and sureties). It has been revealed that the structure of āyāt al-aḥkām or jurisprudential ordinances is a type that the Quran translators without the science of the Islamic jurisprudence (fiqh) cannot present accurate translations. Therefore, some Persian translations are inaccurate (fault).

I n the 2nd and 3rd centuries AH, it is mentioned 8 books with the subject of the differences of the masahif of al-amsar (Iraq, Sham -Syria- and Hijaz). Although these books have not conveyed us but their subjects (subject matter) is presented (reflected) in the next sources of the science of rasm al-mushaf and qira’at (the method of recitation of the holy Quran). The differences of the rasm-ul-khat (scripts) of the masahif of al-amsar can be divided in to two types: a. the differences do not cause the differences in qira’at (the method of recitation of the holy Quran) like record of “ی” or absence of it in the word of “ائتونی” / “ائتون” b. the differences cause the differences in qira’at (the method of recitation of the holy Quran); it includes the omitting or adding a letter or replacing a letter with the another one. The whole differences in the 2nd type are 54 cases. By now, there is no comprehensive point of view about its reason, time of its revelation and its effects on qira’at (the method of recitation of the holy Quran) or its impressionability from qira’at. Most of the ulama of mutaqaddimin (predecessors) believe that Uthman the 3rd caliph (c. 579 - 17 July 656) ordered to record them in the masahif of Imam but there is not this subject in the traditions (revayah) of collecting the noble Quran at the period of Uthman and from the other side, this work is in conflict with (contradicted) Uthman’s purpose to unite the Umma (Muslim community) in a single mushaf.

The revelation of the noble Quran has been in two manners: gradually and suddenly. The gradual revelation of the noble Quran has been in this way that every time a part of the noble Quran was revealed to the holy prophet. Every part of the noble Quran which is revealed to the holy prophet is a unit of the revelation. The revelation of these units in every Quranic revelation has been purposeful and meaningful (consequential) which they have been defined based on the necessity of the circumstances of the revealed union and the guidance purpose of the noble Quran. Therefore, the exploration of theses revealed units is a prior act for determining the goal of its revelation. The units of the revelation can be known through the different methods and with different tools. But the most original method to know the units of the revelation is lingual method. This method uses the different tools such as verbal, semantic and verbal-semantic. This research tries to present the verbal tools which the units of the revelation can be identified by them in order to determine the limit and boundary of the revelation of the Quranic verses.