فهرست مطالب حمیدرضا مستفید

Variations in Quranic recitations (Qira’at) are among the prominent and highly significant subjects in the Quranic sciences and interpretation fields. Until the time of Ibn Mujahid (324 AH), Quranic Reciting (Qira’at) scholars had the liberty to adopt their specific recitations (Qira’at) based on their interpretations and follow separate paths. Every interpretation was consistently based on certain criteria and measures. Today, the three criteria introduced by Ibn Al-Jazari (833 AH) are recognized as the three valid criteria for the accuracy of Quranic reciting (Qira’at), replacing all previous criteria. The question here is how these criteria have evolved throughout history and undergone what changes and developments. This research is based on library data and is carried out in a descriptive-analytical method. Different Quranic reciting (Qira’at) criteria and measures are derived from four distinct periods as follows: 1- The criterion of oral transmission based on the trustworthiness of narrators: from the passing of the Prophet Mohammad (PBUH) to the compilation of the first manuscripts. 2- Four criteria: consensus (ijma), analogy (qiyas), general conformity with Imam’s manuscript, and conformity with the manuscripts of some well-known companions: after the compilation of the first manuscripts until Ibn Mujahid. 3- Two criteria: consensus and general conformity with Imam’s manuscript: during the time of Ibn Mujahid. 4- Three criteria: the authenticity of the chain of narrators (or according to some scholars massive-reporting or tawatur), agreement with one of the Arabic language’s aspects, conformity with the details of the canonical manuscript, or according to Ibn Al-Jazari’s opinion, conformity with one of the Uthmani manuscripts, even if it’s a probable match: after Ibn Mujahid until Ibn Al-Jazari

Qira’at and Rasm al-Mushaf are one of the factors of understanding, researching and reading the Holy Quran, that affect and effect on each other. They have always been considered as challenging subjects of Quranic sciences. Although, the Quran attributed to the Ahl al-Bayt (P.B.U.Th) are among Shawadhdh Qira’at, but because of their attribution to the Ahl al-Bayt(P.B.U.Th) and interpretive aspects are of particular importance. From the perspective of Ibn al-Jazari, one of the conditions of the authenticity of the Qira’at is the conformity of Rasm al-Mushaf with at least one of the Masahef al-Amsar, even if possible. The question is that how much the Qira’at attributed to the Ahl al-Bayt (P.B.U.Th) corresponds to this condition.The research method of this paper is descriptive-analytical- case study using written sources of these sciences. This study focuses on 500 Qira’at attributed to Ahl al-Bayt (P.B.U.Th) . At the first glance, among these Qira’at, 312 are completely in accordance with the Rasm al-Mushaf and 188 are considered as opposed to the Rasm . However, in re-examining through seven methods of achievement of this paper, 55 other Qira’at, according to the Ibn al-Jazari's viewpoint are considered in accordance with the Rasm al-Mushaf.

The intellectual and cultural heritage of any society is the highway of its life that passed down from generation to generation, and each generation according to their needs offers interpretations for it. As Islam is one of the religions based on revelation and text-based; Naturally, the religious culture derived from it is known by the; the text of the Qur'an and the hadiths of the Prophet and other infallible Imams. At the same time with the progression of science, our understanding of the scriptures needs to be appropriate and in line with it. Holy books such as Nahj al-Balaghah when studied as a "text", they can get closer to the reality of human life and reach the ability to adapt to it, and thus better understanding and greater utilization of them be obtained. The need to examine this issue becomes clearer when the position of Imam Ali should be considered as an intellectual and cultural model. So far, a lot of research has been done on Nahj al-Balaghah but its understanding as a text, Its historical background, culture and conditions of its time and the style of expression in Nahj al-Balaghah is concentratedly, However, paying attention to these issues along with the study of Hadithdocument and jurisprudence provides a basis for achieving a "scientific understanding" of the text. This study examines the 28th letter of Nahj al-Balaghah from this perspective in order to determine the validity of the text and to utilize of its cultural intellectual context.

This paper attempts to report the intellectual of Mahmoud Abu Rayyah in Criticism of ḥadīth and ḥadīth's narrators, among Sunni Muslims as a social action which was formed under the influence of sociopolitical phenomena and the views of former thinkers; and caused reactions amongst posterities. The method used is 'Critical analysis of Discourse'. To achieve this goal, beside the social background which was caused by modern intellectualism in Egypt, the works of Abu Rayyah and his masters in Criticism of ḥadīth, have been surveyed and their similarities and differences have been tracked. Also, the reaction of his conformists and dissidents among the Sunni and Shia scholars has been reported.

"Elalelof Hadith" is a science that examines the hidden harms of hadiths, in terms of text and document. The book "Elalelof Hadith" by Mohammad Baqir Behboodi is one of the contemporary writings on the subject of hadiths. This article seeks to understand the methods of analysis and measurement in the book. It is evident from the study of the book that the author considers everything that causes the rejection of narrations as a hadith damage, and since he often does not define these damages, the only way to achieve his methods in critique is to examine the sample narrations of the book. This study showed that the most important method of improvement in documentary and textual criticism is to review and compare narrations with each other. With this method, he has some document damages such as: sending, interruption, members, suspension, distortion and correction, mixing in the document and some textual damages such as: correction and distortion, abrogation and extraction in texts, mixing text and The document and the extension ... have been specified; In the research, it was found that the cases that he mentioned as injuries are considered as hadith injuries and the diagnosis is correct; However, the examples that he mentioned under the heading of some injuries did not show that hadith damage, and by examining all the methods, the accuracy of some narrations was established.

This article is about the need to update the methods of understanding the guide texts (religious texts), which should be appropriate and in line with the progress of science. In this way, with the help of various tools and by providing the basics of comprehension and the logical course of comprehension, one can approach the main purpose of the speaker and get help from the branches of related sciences such as language and literature, genre, hermeneutics, principles of jurisprudence in a coherent way to try to find textual nature of the hadiths, which is one of the main axes of our culture. The present study tries to achieve a system in the study of hadith by reviewing the traditional methods of hadith research and using its helping sciences, some of which are old and some of which are modern, which assist us to enjoy the up-to-date understanding of hadith and its interpretation through interdiciplinary method.

Context is considered in among the most important indications of understanding the words and access to what the speaker means. Also in the method of "interpretation of Quran with Quran", "context" beside exploitation of other verses is cited as an indication for determination of the purpose of revelation's. In contemporaneously, "Adwaa-ul-Bayaan fee Tafseer-il-Qur'an bil-Qur'an" by Muhammad Al-Ameen Ash shanqiti (1325-1393 lunar year) is among important interpretation books of Sunni Islam which were written in interpretation of Quran with Quran style. The present research intends to study the position of context in this book and its author's view. This research has been written based on chapter 10 to 15 of Quran. Regarding context's position in this book and in shanqiti's view we can say that although context has played rather effective role in some cases (including expression of meaning and purpose of verses' terms, explanation of verse's meaning, assessment of interpretator's views and expression of taqdir And mahzuf) in some cases it has been ignored as a close and internal indication in meaning's preference or in the other word, the other meanings of a verse taken from other verses, have been mentioned mainly beside contextative meaning. It can be concluded that between the two major indications of the method of "interpretation of Quran with Quran" citation to context is shanqiti's second priority where as exploitation of the other verse is his first priority.

The Qur'an is a large text with its own unique characteristics; With an eloquent and eloquent expression worthy of reflection; That is why it is the source of inspiration and extraction of the rules of rhetoric. On the other hand, since this divine book opens various perspectives and horizons for them in proportion to the understanding of its audience, it is considered as a point of departure and a source of attention for interpretation in the Islamic world. Therefore, the translator and interpreter of this text must have the necessary scientific competencies and sufficient knowledge of linguistic subtleties and rhetorical sciences; And the lack of sufficient mastery over the mentioned cases and lack of knowledge of how to pronounce the words of the Qur'an and the meanings and individual and compound rules and meanings in those words, etc. will cause a defect in the correct and accurate translation and interpretation of the verses. This research, which is written in a descriptive-analytical manner (using written library tools), tries to explain the correct method of critique, relying on the subject of "exclusion and Qasr (a branch of semantics), to compare and contrast five translations of Surah Makki. Based on this analysis and analogy, let us first get a more accurate understanding of the verse in question, and in The degree of observance of the early and later translators (Tabari, Razi, Fooladvand, Makarem and Ansarian) is determined in the discussion of the siege.

The aim of this study was the role of Quranic literature in improving spouseschr('39') relationships.

This research was conducted by the method of library studies, which was obtained and analyzed by referring to Quranic, narrative and scientific texts.

In order to maintain the safety of the family, the Holy Quran has set mutual duties and rights for the couple to protect the family from the psychological damage caused by the wrong relations between the spouses. The necessity of chastity and mutual loyalty, protection of their privacy, companionship with the famous, qunoot and obedience to the spouse, mutual observance of each otherchr('39')s rights and non-abandonment are among the most important orders of the Holy Quran to spouses.

Based on the results of the research, the literature of the Quran, by using the best words to employ the best words and combinations, established a healthy and humane relationship between spouses and proposes the solution of marriage to get rid of the lust of sexual instinct, so that men and women in Relax together and cover each others’ faults.

The adherence of a reading to the Accepted Uthmanic Text (Rasm al-Mushaf) is one of the important criteria in accepting the reading. This Criterion which promulgated after Uthmanic collection of the Quran for the purpose of excluding some companions’ Readings, has had a lot of changes in later times. Criterion of Rasm was at first used to represent the adherence of a reading to the written text generally, but in later times it was examined in more detail.  In addition, there had been some Readers who payed less attention to the written text of the Quran which led to serious conflictions in some cases like Ibn Shanabudh’s case. In general, the criterion of adherence to Rasm al-Mushaf has had five important historical stages as the following: 1- starting to pay attention to the written text of the Quran as a criterion; 2- promulgation of the discourse of Rasm al-Mushaf; 3- widespread use of Rasm al- Mushaf in reasonings; 4- stabilization of Rasm al-Mushaf criterion 5- final revising of Rasm al-Mushaf criterion.

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.

Atyab-ol-Bayan in interpretation of Quran is a Shiite interpretation of the holy Quran in Persian which was written by Ayat-ol-Allah Seyed Abdolhossein Tayeb who passed away in June, 1991. Although the author maintains that some of the interpretational narrations are not authoritative, and he even casts doubt on the validity of the narrations for issues other than religious orders; yet, he abundantly refers to narrations of the infallible Imams (PBUT) and sometimes mentions the reason behind revelation of some of the verses and the related stories, while ignoring the ones deemed invalid. In his interpretation of the straightforward and easy-tounderstand verses, which include appearances and clear provisions, he is satisfied with the appearance, while in interpreting more complicated verses he takes advantage of narrations of the Ahl-ol-bayt and the Holy Prophet's progeny to achieve the essence of meaning of verses of the Holy Quran. As he mentions at the beginning of his interpretational work, narrations from the infallible Imams are used as valid sources for his interpretation and he refers to narrations which are compatible with the appearance of verses to describe the meaning of words or intended purpose of verses and also to raise theological discussions in interpretation. He maintains that the interpretational narrations that are apparently in contradiction to verses, include indicators of concept of verses, hermeneutics, restrictions, particularizations and delineation of verses; however, he believes that in most cases interpretational narrations represent indicators of concept of verses and refers to them as resolver of ambiguity and delineator of similar verses. It is concluded that the late Tayeb could not be considered as a merely narration-oriented interpreter. The way he deals with narrations and his specific approach towards interpretational and theological narrations are the subject of discussion in the present paper.

Damages to Religiosity in the field of Function According to The Qur’an Human felicity which is considered by God as the goal sending religion will be achieved with true commitment to religion. Therefore, identifying and avoiding what religiosity to undermine its accuracy is essential. One of the religiosity components is the functional aspect of religion. So any false performance in the functional aspects of religion that distorts religion, would be a damage to religiosity. Here, three areas of operations which damage religion according to the Holy Quran are mentioned: 1. Harmful practices in the field of recognition of religion: False innovation and comply with it, not pursuant to worthy patterns, blindly following and going through false religion issues. 2. Harmful practices to the religious action: Not surrender to the divine commandments, no seriously religion practices, preferring the world over religion, the lack of action according to the divine Book of God, worldliness, and not to help the religion of Allah. 3. Harmful practices in the field of sustainability of religion: Seasonal piety, not being patient in the path of religion, lack of continuity in the practice of religious imperatives and not migration to maintain the faith. Among these damages in each field one damage could be counted as the origin of other damages in the field. These damages are: Receiving issues through false religion (field of recognition of religion), Worldliness (field of practicing the religion) and no patience in the path of piety (filed of stability in the religion). Keywords: Religion, Religiosity, Damages to Religiosity, Religiosity Pathology, Function.