فهرست مطالب عباس مصلایی پور یزدی

Paying attention to the interpretive narrations under the verses, forming a family of hadith, as well as paying attention to the grammatical type of phrases and words in the Arabic language and their role in the sentence, are the ways to understand the verses of the Holy Quran accurately. One of these cases is to note genitive constructions in Arabic with different types. Sometimes the appearance of words, for various reasons, including hidden state of final sign of a word and annexing modifier to the modified, given lack of attention, mislead the addressee. the predicate and the adjective, misleads the audience if they do not pay attention to such cases. Makes and prevents the exact meaning of the text. This study tries to make their effectiveness in translating and understanding religious texts clearer by applying these cases in verse 61 of Surah Tawbah and relying on the interpretation of "say: a hearer of good for you". On this basis, the expression "hearer of good" is a kind of annexed construction reffering to the Holy Prophet`s (s) is optimism about the people of the society and to his close relationship with and special attention to Amir al-Mu`minin (a).

One of the original methods of interpreting the Quran is using the interpretive narrations of the Infallibles (AS), but the damages done to this heritage has made it difficult to use it. Accordingly, hadith scholars and exegetists, including Allameh Tabatabai, have sought to interpret, explain and facilitate the understanding of this source. The present research that has been conducted through a descriptive-analytical method and using library tools, seeks to express the types of descriptions and explanations of interpretive narrations in the Tafsir Al-Mizan. One of the approaches of the author of Al-Mizan towards narrations is “Interpretation of Al-Hadith” which has dealt explaining, correcting, and resolving differences and ambiguities, dispelling doubts, explaining and justifying, correcting and completing difficult and dubious words and meanings in the narrations, correcting the interpretation of exegetists in using the narration, correcting the meaning and words of the narrations, discovering and explaining the meaning of the Infallibles PBUT in the narration, expressing the difference between exegesis and interpretation, by relying and mastering the Quranic sciences and hadith teachings in several cases, in such a way that it can be said that in addition to being the interpreter of the Quran, he is also a commentator on interpretive narrations.

Allameh Tabatabai's views have been widely reflected and have had a significant impact on contemporary Shiite Quranic works. Of course, contemporary Shiite commentators, in addition to widely using the views of the author of Al-Mizan, have also examined and criticized his views in significant cases. Leading research that has been done by descriptive-analytical method and using library tools, by studying contemporary interpretive works, explores and extracts the arguments of commentators in criticizing the views of Al-Mizan author (about the verses of Surah Al-Baqarah) and evaluates them. Some commentators have criticized Allameh's views in cases such as: what are the syllables, discovering the meanings of Quranic words, determining the instances of Quranic words and phrases, explaining the meaning and contents of verses. The most important reasons cited by critics are: vague reading, know the opposite, incompatibility with Qur'anic sources and narration, consider weak and invalid, incorrect and unprovable, contradiction with the meaning of verses, incompatibility with Qur'anic evidences and verses, lack of meaning of the verse on interpretation, etc. after reviewing and evaluating the opinions of critics, the results of the research show that most of these criticisms are invalid and face major harms and problems. Of course, in a few cases, the opinions of critics are correct and valid, and the weakness of Allameh's views is accepted. Of course, in a few cases, the opinions of the critics are valid and the weakness of Allameh's views is accepted.

There are hadiths in narration books that refer to three seven-year stages for raising children. Also in the Holy Quran and hadiths, there are recommendations and tips on how to raise children. Through analyzing, combining and adapting the steps with educational recommendations and paying attention to the gender of girls and boys, which makes the difference between the personality traits and the duties of the girl and the boy, can reach the stages of upbringing children in quran and hadith. In the Old Testament and Talmud, there are also educational recommendations for children that can be considered three stages before birth to first six years, six to thirteen years, thirteen to eighteen years and youth. From the comparison between the stages of raising children in Islam and Judaism, it is concluded that although the points of the stages of raising children are common in some cases, but the stages in Islam are expressed in detail and paying attention to the age and new cases are considered due to higher human perception capacity in Islam time. The research method is descriptive-analytical and the method of collecting information is library, and it is with studing verses, interpretations, examining the family of hadiths and other narrations, The Old Testament, Talmud and other books.

The subject of foreign policy can be traced in the teachings of the Holy Qur'an. Thus, what is being pursued in the foreign policy of the Islamic Republic nowadays can be compared with the verses of the Holy Quran. One of the most important categories in Islamic foreign policy is "anti-arrogant", a subject that was proposed by Imam Khomeini and which Ayatollah Khamenei has also mentioned in diverse statements and messages. Therefore, based on content analysis method, the present research seeks to answer this fundamental question: what are the anti-arrogant Qur'anic references in Ayatollah Khamenei's political thought? To answer this question, after explaining the concept of arrogance, based on the method of content analysis, this concept has been studied in the thought of Ayatollah Khamenei, then it has been recognized in the Holy Quran; This means that the categories and results of Ayatollah Khamenei's statements have been compared with the categories and results of the intended concept in the Holy Quran, and their mutual similarities and differences have been compared and it has been determined to what extent the statements of the Supreme Leader of the Islamic Revolution are based on Quranic references. According to the research findings, most of the categories extracted in the analysis of Ayatollah Khamenei's statements are mentioned in the verses of the Qur'an. These categories are: the concept of arrogance, the characteristics of arrogance, the causes of arrogance, the causes of fighting against arrogance and non-compromise with them, ways to fight against arrogance, different approaches to confronting arrogance.

The Holy Qurchr('39')an refers to the security of the Sacred House of God, in the verse: “And when We made the House (at Mecca) a resort for mankind and a sanctuary” There are various opinions among the commentators about the exact meaning of this verse and its similar ones. Some, relying on the corresponding verses and narrations, and some, and some relying on empirical and sensory matters, have explained their views on the concept of security, its origin, the reason for the existence of security, etc. The subject of this article is to examine the fariqain`s exegetic opinions on the verses related to the divine safe shrine and to analyze their views, and finally, to explain the narrative meaning of this phrase; The meaning is based on two pillars: the security of the religion and the Imamate. These two components, which are derived from the text of the narrations, lead the concept of security in the phrase " a sanctuary immune " to the meaning of Imam-centered religious security.

This research, after studying interpretation of Al-Mizan's and examining how Allameh Tabatabai's views on the views of the authors of Al-Manar are written in a descriptive-analytical way and with the aim of discovering the principles and criteria of Allameh Tabatabai's criticism of Interpretation of Al-Manar's. The importance and validity interpretation of al-Manar's on the one hand, and the extensive criticism Allameh toward this interpretation on the other hand, led to the question, on what basis and for what reason, did the author of al-Mizan examine and criticize the views of the authors of this interpretation? That the author has extracted, categorized, expressed with research throughout of interpretation of al-Mizan components and criteria of Allameh Tabatabai in criticism of views the authors of Al-Manar, and has cited examples of the verses below that criticize the views of al-Manar's authors as an example. Conclusion Allameh Tabatabai most important reasons and principles for criticizing the views of the authors of Al-Manar can be: inadequate knowledge of the authors of Al-Manar's interpretation of the principles of interpretation, disregard for the style of the verses and thematic interpretation, baseless and unreasonable comments, Inability and weakness to cite and use narrativesand their inconsistency with Farragin's correct narratives, fanatical view with the default and opposite of theQuran, weakness in using Arabic literature(misidentification of correct letters, pronouns, etc.), incorrect semantics of the words and meanings of theQuranic verses, misidentification correct of the audience of the Quranic verses and instances expressed as opposed to certain religious teachings and etc.

"Rooting" and "originality" of the vocabularies are considered as two important axes for the correct equating in the translation and interpretation process of Holy Qur'an. In this regard, this study tries to apply them in the Quranic "Saleya" root. This root has been used 25 times in the Quran in various structures and different meanings are given for it, among which "entering" is most often seen. Also, due to the similarity of this root and the "Salava" root, it has usually not been paid much attention to it, and even some have not realized the distinction between these two roots. According to the dark meaning of this root and its uses in the Quran, this research seeks to provide a clearer meaning of this root than what had come in most Persian translations of the Holy Quran and some of the interpretations by relying on the first hand dictionaries and some of the early interpretations, as well as the dictionaries of the Sami and Afro-Asian languages in the field of Semantic studies with a descriptive-analytical method and referring to academic resources. According to the conducted studies, this root originally meant "necessity" and "communication", and then used in its other meanings such as: "to receive heat of fire", "to be turned" and "to enter".

The Holy Quran states about different kinds of heavens, their features and their ranks. Investigating the different kinds and attributes of heavens in the holy Quran from the viewpoints of important Islamic interpretations and their methods of analysis are the crucial aims of this study. According to the results of this paper, through descriptive analytical method, the attributes and ranks of the paradise belong to the same and unique heaven and the differences result from the good deeds and faith of the residents of the heaven. Totally the paradise is the apparition of the deeds of the pious souls, as the faith’s ranks are different, the paradise ranks are different too. All of these blesses and ranks are dedicated to all the believers according to their piety and deeds and will be visualize in paradises (The blessed gardens with abundant trees) or meeting with Allah at the next world. Those who are in upper ranks of the paradise may enjoy the lower ranks too. But those who are in lower ranks may not profit from the upper ranks above all, the paradise is an ideal perfection of inhabitant of paradise and they are pleased of their status and do not want to exit from that kind of blessed and joyous place. The heaven looks like the man has the spiritual and material dimensions. Those magnanimous are everlasting, safe and healthy and reach more excellences through praising the greatness of Allah.

The dual concept of Gheibat (Occultation) -Imam Qā’im in the history of narrations written in the early Islam has been considered a common discourse among Muslims of various classes in their social and individual life. Discourse hypothesis done in this regard indicates that the existence of  this concept in the narrations of early Islam in Sunni and Shiite sources is extensive and has been a common discourse among different classes. The dual concept of Gheibat -Imam Qā’im has also been an issue which drew Muslim attention during the lives of the infallible Imams and was considered a common discourse among Shiite scholars.And was the subject of may written works. The dual concept of Gheibat -Imam Qā’im  can be regarded as one of the most significant events in the Shiite history whose signs can be traced in the written narrations. This study tries to investigate the effects of this concept and answer this question that whether or not the people were familiar with this discourse. Based on the findings of this study, the notion of Gheibat -Imam Qā’im  was a common subject from the early Islam, although in different times it was applied to refer to different peopleم

The issue of "Araf" and “A’rafian” - the residents at "Araf" - is one of the hereafter-related issues which are mentioned only two times in the Holy Quran - directly in the verses 46-49th of Surah Araf, and indirectly in the verse 13th of Surah Hadid. As the given explanations in the both verses, are quite unclear, therefore to understand its meaning, seems to be hard. For a long time both Shiite and Sunni exegetes have investigated the meaning of "Araf" and "Arafian". This research tries to discover the meaning of Araf in both-Shiite and Sunni’s exegesis sources. The paper reveals that "Arafian" in the Shiite exegetes are meant to be Ahl Al-bayt (sa), whereas in Sunni exegetes, are those whose deeds are equal whether to be evil or good. Araf is a place between the heaven and the hell. It is the name of a separator veil on the Day of Judgment, which prevents the two sides from merging with each other while, allowing any conversation and visit being made between the residents of the Paradise and the Hell. Therefore, it is not refer to any specific place. Araf has two levels: congressional and nomadic. Congress men are those divine men who have the authority over both sides and know people of Paradise and Hell through their signs. And there are two types for the nomadic people of the Araf: some who will finally belong to the heaven while hoping Intercession and forgiveness of Allah, but yet has to entered in. for Allah has called them as people of Paradise. These are deprived and their good and evil deeds weigh almost equally. The other group is the one who are to be thrown into Hell. Congressmen at A’raf interact and talks with both of these two groups.

The Holy Quran has been translated to very diverse languages from the distant past and through this, has found opportunities to transfer its sublime teachings to people with different languages and distinctive cultures. In addition to translating the Holy Quran in and of itself, these efforts have caused various works on theoretical and practical issues of the translation of the Holy Quran, and its principles and methodology have been discussed. In continuation of the same effort, this study would like to introduce "the etymology of roots" as an effective method in finding equivalents, and to apply it in a matter of the root "LBS". Muslim scholars have mentioned different analyses, and occasionally incoherent ones about this Arabic root in their exegetical and linguistic works, which is also manifested in translations of the Holy Quran. Applying "the etymology of roots", this study tried for the first time to investigate the root "LBS" in all branches of Semitic languages, and understand its original meaning, and then probe its semantic changes up to the age of the revelation of the Holy Quran. Moreover this study discussed strong and weak points of the equivalents proposed in Persian and English translations of the Holy Quran.

In the history interpreters of Qur’an, present their ideas about women place in traditional, justifying, explanation, modern and gender interpretations which some of them cause misunderstandings and discriminatory between man and woman in family and society, of course gradually their perspective changed with coming of other interpretational methods, but, however steel a number of women do not appreciate their values. Books mostly sufficient to common moral virtues between man and women or only present women verses, and on other hand moral books didn’t illustrate verses about women virtues comprehensively. Therefore this study illustrates morality of women to help them to better understanding through their place that is different from men in Holy Qur’an. With examining ideas of Fariqain’s interpreters this result comes up that, in family dimension, making peace is one especial moral virtue of woman which God Almighty as a role model pointed out to virtue examples such as Hazrat Zahra (PUH) and the wife of Pharaoh and Khadija the wife Prophet Mohammad (PUH). Another woman’s moral virtue in family dimension is the role of motherhood which Qur’an for raising successful mothers pointed out to attainment models of that which are Moses’s Mother, Jesus’s Mother and Maryam’s Mother (PUT). Moreover, Holy Qur’an in social dimension knows Hijab as an important matter for raising moral virtues and in this case introduces Shuaib’s daughters.

In the holy Quran no mention is made of the marriage of Yusuf and Zulaykhā، but in the compendiums of narrations and exegeses of the two sects there are fourteen narrations about it of which eight are mentioned in exegeses and six in books of traditions. Of course، the exegeses compared to books of narrations are much older. A survey of these narrations shows first that they have been reported in different ways. A study of the chain of evidence and the texts of these narrationsshows، moreover، that their evidence is weak and their content is also problematic. These narrations in respect of the chain of evidence are either morsal (lacking the mention of the first transmitter)، marfu'' (attributed)، maqtu'' (disconnected; with an interrupted isnad) or havebeen reported by less reliable narrators. In the texts of these narrations there are also many differences. Moreover، there are certain points in them which cannot agree with the indisputable instructions of the holy Quran. On the other hand، a look at the Scriptures shows that some part of the content of these narrations has been taken from the Scriptures which after some changes and additions have found their way in the compendiums of narrations and exegeses. One of these is that the names of the two sons of Yusuf are taken from the Torah but unlike the Torah they are ascribed to Asnat rather than to Zulaykhā. Considering the number and inclusiveness of the narrations reported by Wahab Ibn Munabih compared to other narrations، it is likely that the roots of these narrations return to him، and the narrators after him each in his own way has added some parts to them. The result is that some Muslims on this issue have referred to the people of the Book، i. e. the Jews and Christians and have been influenced by their narrations. Therefore، the validity of the narrations is suspected though the likelihood of the marriage considering it is the common points of so many narrations is not rejected.

Soni interpreters about evidence of 43th verse of Ra’d’s Soorah declared different views but there is one view that is common between Shi’a and Soni interpreters. In this verse God commend to his Prophet: say to those who deny your prophecy: God and who has knowledge of the Book is attest between me and you. These interpreters consider that (من) in this verse (ومن عنده علم الکتاب) refers to Imam Ali (PUH) who has introduced as a reference for people for recognition of Qur’an and prophecy of Holy Prophet (PUH). This idea became confirm because of style of verses of this Soorah and many Hadiths that narrated by Shi’a and Soni that introduce Imam Ali (PUH) as an evidence for it. Nevertheless, beside this view other opinions have declared by certain interpreters that believe this pronoun (Mousool) refers to other persons. Including certain Soni interpreters who said: the aim of this verse is Abdullah Ebn Salam and illustrated the word Book in this verse refers to Bible and Tora. Moreover, certain interpreters think that this verse is referring to other people such as Salman Farsi and Tamim Dari. But because this Soorah is Maki so this idea couldn’t be correct because these people accepted Islam in Madinah after few years. Some interpreters also believed that the pronoun of this verse refers to God. While some scholars especially iterators deny this because is not rhetoric, and some of them think this word refers to pious people (Mo’menin).

“Kanzol Erfan fi Fighhel Quran” is one of the greatest Shia’s explanation in which the author based on Quran verses deduct religious sentences. In this book, quotes have an important role in explaining Jurisprudence verses and deduct a lot of religious sentences by them. For instance there a lots of general verses which be linked with quotes or extend especial verses. He used not only Shia's Quotes but Sonny's quotes as well. Also for deep understanding of the aim of verses, he used quotes which related to reasons of why the verses come. He criticizes them and sometimes prefers some quotes rather than the others, as he uses Rijal.

Methodology Acquaintance and explaining Rules of an explanation shows the significance of its values among the other beside the author’s interest. In this Study, methods, references and rules which was used by Mashhadi in his explanation will be analyzed. As he didn’t talk about his own explaining rule separately and discussed it among the Quran’s verses, this study try to find the rules among his explanation views out.
Although he was a great Scholar, he worked on literary aspects of Quran as well and illustrated the most beautiful literary terms which are used by Quran. Even though he uses Nour AL Saghaleyn explanation for completing his explanation but there is some differences between these two explanation in which shows Mashhadi’s difference with Hoveyzi. He used verbal issues and logic in his explanation and this reason makes his explanation different among the others in his time.

One of The common subjects between the noble Quran and other Holy Scriptures is the statement of some stories of prophets. The aim of this note is to present methodically the differences of narrating in the noble Quran and other divine Scriptures and emphasizing on the ethical virtues and specifications of prophet Yusuf. According to the research which is adopted according to the descriptive- analytic method, the ethical virtues of prophet Yusuf are divided in to three types: 1. specifically to the Quran 2. Particularly to Torah 3. Common between the Quran and Torah. The meaning of attributes is the prominent points of the prophet Yusuf life which he is introduced by. The centric point of prophet Yusuf biography in the Quran is ethical virtues and his high nobility personality but in Torah, the center point of prophet Yusuf biography is the history of his life as he has presented the details of his life and has been considered the historical order. It is resulted by studying the two scriptures that the personality of Yusuf in the Quran is more brilliant than in Torah because he has been chosen by obvious evidences, he has been guided and he guides people but in Torah the guidance of him is not mentioned and he was accused in engaging in espionage against his brothers but the common point in two scriptures is not being committed sin by Yusuf.

The subject of knowing enemy in Holy Qur’an has especial situation and God in various verses introduce enemies of Truth by different words and shows their evil and delusive face to Truth’s followers that Muslims could know them better. In various articles the subject of knowing enemy were discussed but this article examines words about this subject that were mention in Qur’an until different aspects of this point become clear. Therefore in this way a complete recognition would appear about enemy and knowing enemies from Qur’an’s perspective which we could utilize it in personal and social life. Key words of the subject of enemy that used in this article are: trickery, guild, disbelief, hinder, trick, enemy, intimate, The Protector, dissension and disunity. From examining these words this result would became appear that we must for avoiding from enemy’s harm must notice to these points: 1- always paying attention to enemies’ plots, 2- do not talking about secrets except in front of insider persons, 3- having knowledge and discernment about enemies. Indeed must bear in mind that Islamic leader’s affirmation is an absolute condition for knowing enemy.

Hadith of “twelve Caliphates” is one of the important texts that solve the problem of Imamate. Not only in Shiite books، but also this Hadith quoted in any Sunni books. Again Shiite point of view different opinions and explanations about the Hadith from Sunni scholars are agreed with the Sunni Caliphates. The best solution for solve this problem is mention and criticize of different opinions. After showing the position and value of the Hadith and mentioning different opinions of Sunni scholars، the other by texts of them will provide criticisms and specifies the correct interpretation from the false interpretations on this Hadith. The opinions that will mention are mentioned by Sunni scholars and unni scholars opinions criticized and rejected by some convincing reasons on Sunni books.

According to the verses of Holy Quran and based on the Hadith, Quran has not addressed just a certain people of a particular era and place, but the way of generalizing the significance of the verses of Quran and the how it should be used for all the people have not been studied sufficiently. The present paper articulates some of the ways of generalizing Quranic notions. Among the ways are the necessity of distinction between the status of a prophet and what for he has been appointed, considering a kind of hierarchy in concepts of the verses of Holy Quran, a kind of semantic development and increasing the number of the cases a verse may include. It also explains how to avoid wrong generalizing and undue interpretations while considering the methods of rational understanding of the texts.

Velayat has stages and rank, like fact and existence. Authority vela or spiritual vela is the highest step of velayat.it is a kind of super domination in object. to study on concepts and meanings of velayat, make it to understand better the word velayat in Quran and hadith which are mainly about prophet and imam. Other words may hardly have expanded meaning such as velayat. Velayat means being close, kind and supervisor. Allameh Tabatabaee besides that meaning also extracts governance and authority. Vali is one of god’s names human being should leads a clean life in order to be god’s vali. In this paper, authors tend to show “velayat” fram Allame Tabatabaie’s point of view.