امیر احمدنژاد

The order of revelation of the Surahs of the Holy Qur'an has been narrated in many traditions of the Companions and followers. The number and difference of these narrations for Quran scholars, especially in Macci-Madani studies, descending order and descending interpretation cause confusion. Many of these traditions have been narrated from Ibn-Abbas. One of the ways of narrating from Ibn-Abbas is the way of Abu-Saleh, which has been called into question due to its special features and various interpretations. In this research, by searching in the oldest available sources, genealogy and comparison of the narrative lists, the lists of Ibn-Abbas through Abu-Saleh and the orders taken from them are identified. In addition to the lists that have been quoted in the form of a Musnad by Abu-Saleh, we would also like to add two Kalbi lists by Ibn-Abbas and Muqatil-ibn-Saliman, which are included in the Shahristani Tafsir without mentioning the document or source. Abu-Saleh, Kalbi and other narrators are of the branch of Kufi. The many similarities in Matns and Isnads indicate the common origin of these lists. Some of the minor differences can be attributed to mistakes in copying. But some differences, such as the addition and deletion of Surah Hamd and the transfer of Surahs Hajj, Sajdah, and Insan between Meccan and Madani sections, cannot be explained by an accidental error and can only be caused by It is from the ijtihad of its narrators and interference in the base list because of the preference of some sayings.

Surah Ṭāhā was revealed in Mecca according to the consensus of commentators and Qur’an scholars. According to the lists of the order of revelation, Surah Ṭāhā was revealed after Surah Maryam, while other historical narrations and ijtihādi lists and some historical evidences state the priority of revelation of Surah Ṭāhā compared to Surah Maryam. In this article, after examining different viewpoints in this field and with a critical approach to the lists of the order of narrative descent, the verses of Surah Ṭāhā, especially the story of Prophet Moses (as), have been analyzed using the method of content analysis. Examining the historical sources and referring to the content of the Surah as the most accurate tool in dating shows that the story of Prophet Moses (as) and the part related to his emigration with the Israelites is related to the emigration of Muslims to Habasha indicates that this surah was revealed before the emigration to Habasha. In addition, the discovery of the connection between Surah Ṭāhā and the emigration of Muslims to Habasha played an effective role in evaluating the lists of the order of descent and is considered one of the important achievements of this research.

The exaggerators (Ghulāt) were the first group of interpretive currents in Shiite history to introduce heresy into Islamic teachings by incorporating their exaggerated ideas into Shi'i interpretive and hadith texts. They were divided into two groups of atheists and non-atheists, each of whom entered Quranic interpretation with their own presuppositions and interpreted the verses of the Quran according to their own methods. Therefore, it is very important to know their bases and methods of interpretation in order to recognize them better. In this article, an attempt is made to extract the exaggerations in Shi'a Quranic commentaries. Using the descriptive-analytical-critical method, their foundations and methods are examined and criticized and validated with the help of hadith criticism tools. Based on the hadiths of the great exaggerators, it is found that most of their hadiths in the Shi'ah commentaries have fundamental problems in terms of sanad and hadith text. In addition, the contents of many of these narratives are in conflict with the principles and branches of Shari'a.

The Qudsī hadiths are a valuable yet often overlooked source of divine wisdom that contains the teachings of Allah as conveyed through the language and expressions of the prophets. These hadiths are akin to the Quran, but they differ in literary style. The Qudsī hadiths are a treasure trove of rich narratives from the impeccable Imams (AS) that provide a unique insight into their profound wisdom and knowledge. One of the significant themes that the Qudsī hadiths speak about is ethics. The ethical propositions found within these hadiths form a meaningful collection or system that presents a strong ethical perspective. Using the content analysis methodology, a well-known and common method in religious research, the present study aims to present the ethical system of the Qudsī hadiths. The results indicated that the Qudsī hadiths, more than anything else, recommend individual ethics and focus on personal improvement. Personal ethics in this collection of hadiths is defined within the framework of the relationship with God. Among the most frequent components of this ethical system, we can mention the components of Dhikr (God’d memory), Infāq (Almsgiving), and Ṭaʻat (Obedience).

According to historical sources, the first migration of Muslims to Abyssinia took place around the fifth year of the Prophethood. The reports in the historical sources do not provide reliable results to explain the atmosphere in Abyssinia at that time and to know the inhabitants and their religion and beliefs. Considering the fact that the Holy Quran reflects a part of the conditions in Abyssinia, it is possible to recognize the atmosphere in Abyssinia in those years by using the method of "historical reconstruction". For this purpose, Surah Maryam, which based on historical documents has the most connection with this migration and its details, has been the focus of historical reconstruction. The results of this reconstruction indicate the existence of various sects and religions in Abyssinia. The most important of these religions were Christianity, Sabaeanism and Judaism, and the most important sects in that era were the "Menophysite" and "Arian" Christian sects. These results are in harmony with the references of historical and sectarian sources and complete and confirm them.

Verses that contrary to the context of a surah is considered Makki or Madani, are exceptional. According to the present research, the exceptional verses have been increasing from the second to the ninth century; as far as Suyuti has narrated 90 narrations about this kind of verses. Based on the commonalities and differences, the commentators' approach to the exceptional verses can be divided into three periods. In the first period (2nd-4th century), the commentators usually excluded a handful of verses and did not mention their narrators and did not mention the reason for the exception of the verses. In the second period (5th-7th centuries) more verses were excluded and the commentators have taken great efforts in quoting the narration in expressing the exception of the verses and some of them mentioned some narrators in the report of the exceptional verses. In this period, the reason for the exclusion of a significant number of verses has been stated in the introduction of the suras. In the third period (7th-9th century) the volume of exceptional verses reached its peak, new narrators were mentioned and many exceptional verses were attributed to famous narrators. At the same time, a critical approach to exceptional verses has been formed and few of these verses have been criticized by commentators. One of the commonalities of all periods is that many exceptional verses are Makki (Meccan) and these verses are generally quoted in the introduction of the surahs.

The issue of the collection of the Quran has been a topic of debate due to the existence of different and contradictory traditions. This research aims to shed light on this issue by examining the narration of Maghtal Ahl Al-Yamama, which is one of the narrations related to the collection of the Quran during the time of Abu Bakr. . By doing so, the time and spatial origin of this narrative were determined. This narration has been narrated in seven narrative sources before Sahah Seth, after drawing the diagram of documents; it was initially thought that Ibn Shihab Zohri was the main common link of this narration. However, after further investigation, it was discovered that only two of the five branching ways from Ibn Shihab were not single ways, namely Yunus Ibn Yazid and Ibrahim Ibn Saad. Considering the comparison of the frequency of quotations from these two narrators and the appearance of the first writings in the analysis of documents and document-texts, the effective role of Ibrahim Ibn Saad with the branching of ten ways in the publication of this narration was defined. The content of this narration highlights the role of Omar, Abu Bakr, Zayd Ibn Thabit, and Khozaima in the subject of the Quran, and it was determined that it was published in the period of the second or third quarter of the second century.

Verses 27 and 28 of Surah Noor speak about the right to privacy of people when entering private homes. In verse 27, the Holy Quran has used the word “Estinas” for the concept of asking for permission to enter the house. This has caused the commentators to disagree about its exact meaning and its connection with the entry permit. The main issue of this article is the analysis of the exact concept of “Estinas” and the wisdom of using it instead of the word “Estizan” and paying attention to the moral and educational dimensions of this Islamic order by citing interpretative sources and using analytical methods. According to the findings of this research, by using the two words “Tastanesu” and “Tosalemu”, the Qur’an has turned permission from a legal and formal ruling into a moral ruling that makes socializing easy and desirable, and spreads friendship and solidarity among the people of society. This result is in addition to the peace and security that the single entry permit brings to the society.

Since the early centuries, the generally accepted (mashūr) view among most of the scholars of Islamic schools of thought has been that scant (qalīl) water is considered impure after coming into contact with impure objects, even if its three qualities, i.e. the color, smell and taste of the water, do not change; but despite this accepted view, some opinions of Imāmī jurists, especially in the later and contemporary centuries, as well as Mālikīs’ opinion, have been contrary to the generally accepted view. The present research has reappraised the Imāmī traditions in this field with fiqh al-ḥadīth (science of tradition comprehension) method and by using the scientific concept of proportion in this regard has reached a criterion or rule that confirms the unpopular opinion of the Imāmīs in this area, which is in accordance with the opinion of Mālikīs. On this basis, considering water as impure does not depend on its quantity, but rather on the proportion of impurity in the water. As a result, whether the water is scant or abundant (kathīr), it is considered impure only when the proportion of impurity in the water reaches such a level that it changes the three qualities of water.

Hijaz society had many laws before the revelation of the Qurʾan, whose institutionalization indicates the existence of levers to enforce the law. With the revelation of the Qur'an and the reform of the society's culture, a fundamental change took place in the society's perception of the law and, accordingly, the guarantees of law enforcement. This research has answered the question of what method and approach the Qurʾan had in the process of changing the guarantees of the law enforcement of the society of the revelation era, in a documentary and descriptive-analytical way by examining related verses and historical books. For this purpose, firstly, through examining the religious and social conditions of this society, "security", "utilitarianism" and "superstition" were revealed as the levers of the law in the ignorant society. Then, the Quran's method in changing the society's perception of the law through "the custom of unity and brotherhood", "the custom of science and rationality", "revitalizing human feelings" and "breaking taboos and seeking justice" was explained as the basis for the transformation of executive guarantees. At the end, the effect of the Qurʾan's approach in reforming the nature of the executive guarantees of the ignorant society and the formation of "internal guarantees" and "general guarantees" in the Islamic society were explained.

In Hejaz society before the revelation, there were laws that originated from some of their religious, moral and behavioral characteristics. But with the revelation of the Qur'an and the formation of social laws, a fundamental change took place in society. This study, by documentary and descriptive-analytical methods, by examining the related Qur'anic verses, has answered the question of what approach the Holy Qur'an took to the characteristics of society before the revelation in shaping social laws, which was accepted to amend and change the laws. For this purpose, first the characteristics affecting the laws of society before the revelation such as "protection", "superstition", "securing interests" and "rule of power" are explained and then the corrective approaches of the Qur'an to each of these characteristics such as the prevalence of unity, rationality, Humanity and justice are addressed. Finally, the degree of commitment of the society at the time of revelation to the new laws has been examined and explained. Knowing this Qur'anic approach to changing laws can be a prelude to discovering the Qur'anic pattern of legislation in societies.

The issue of abrogation (naskh) in the Qur'an is a knowledge that has long been considered by Muslim scholars in various Islamic sciences, so that different and sometimes contradictory views have been expressed about it. Since the narrations (hadiths) are the origin of most different opinions on abrogation, this research examines the historical validity of Asnad of the narrations. Accordingly, collecting the narrations that indicate the abrogation of a Qur’anic verse and using the method of dating hadith based on the common link, it analyzed the Asnad of these narrations to answer the main question of research that “when, where, and by whom were these narrations spread?” The result shows that Qatāda, Suddī, Ḥussein b. Wāqid, Ḥajjāj bin Muhammad, and Abū Sāliḥ are among the key figures of naskh who are remarked as the origin of the spread of narrations in the second century AH in Basra and Kūfa.

The phrase “mā yusjadu ‘alayh,” meaning “what is permissible for prostration”, allocates an important part of the chapters of sujūd (prostration) in the Imāmī narrative collections and jurisprudential books. Imāmī scholars then went to explain the rule of “mā yusjadu ‘alayh” and determine some of its conventional examples. The examples of “the earth and everything that comes from it, that is neither edible nor wearable” taken from only a few Imāmī narrations in the chapters of prostration, have been considered and nearly become popular for scholars as a rule to determine the examples of “mā yusjadu ‘alayh”. Based on the analytical descriptive method, this study seeks to detect another examples of the phrase. Through fiq al-hadith ways, it proves that some of the Imāmī neglected traditions may also inspire a rule in this field. According to this rule, named as “uwthān (idols) rule” by this research, “prostrating on the worldly deities and anything that is suspected of worshiping other than God is not permissible.” In this case, the phrase of “the earth and everything that comes from it” in the traditions is only served as explaining some examples of the latter rule. Additionally, based on this rule, the conflicts of a large number of narrations of “mā yusjadu ‘alayh” chapters will be resolved with no need for methods such as taqīyah, itlāq, taqyīd, etc.

crisis management is one of the most important issues in political and managerial sciences. After the departure of the Holy Prophet (PBUH) to Medina and forming an Islamic state, the infidels and pagans of Mecca continued to threaten the Muslims and caused several great wars. Scrutiny in the verses of the koran indicates that God has supported the islamic corps during the confrontation of muslims with these crises.In the present study, based on the study of the subject literature and with a descriptive, analytical approach and focusing on medenian surahs of the Quran (Al Imran and Anfal) and based on the division of The famous triple stages in crisis management, the most important principles of crisis management in the early Islamic wars are examined And this analysis model can be counted among the achievements of the present article.The result of the analysis of the related verses is a graph whose salient points can be summarized in an effort to establish peace, Observance of justice, even in the midst of war and acceptance of Repentant Of remorses.

The existence of some common features of the‌‌ ‌interpretation of the Shia and Sunni ‌in Al-Tibbyan shows author's motivation to write an approximate interpretation.This has been influential in the way of the quoting Interpretative traditions,‌especially the traditions of ahlul-Bait.In the following centuries, interpretive method of Al-Tibbyan wasused insome‌ Shiite interpretations, especially the MajmaaAl-Bayan.On the other hand, some Sunni scholars praise the moderate method of Tabarsi and as a result, MajmaaAl-Bayan is known an approximate interpretation, According to the age Al-Tibbyan and use of the Tusi interpretive ‌method by Tabarsi,‌this approach must be searched in al-Tibbyan.This study, by using the library method and text analysis, explores the approximate features of Quoting in these interpretations.Attention to non-Shi'a sources, the quoting of many traditions of Prophet and Imam Ali from Sunni sources, the restraint to the quoting of the primacy traditions of Ahlul-Bayt and the blaming Caliphs, and the Lack of quotation of the Shi'i teachings explicitly are among the approximate attributes of two interpretations. use of more resources, mentioning of the Shia and Sunni resources, especially the Shia, abundance of the Shiite traditions Below the verses, especially the traditions of superiority , including the differences of Majmaa Al-Bayan with al-Tibbyan.

Muqātil ibn Sulaymān (d. 2nd century AH) is the oldest commentator who extensively quoted exceptional verses, so that he became known as one of the main narrators of such verses in next centuries. He did not mention his exegetical masters while living in different cities such as Marv and Basra. As a result, his interpretive school, masters, and method of learning are ambiguous. Based on various evidence, this research proves that his original interpretive school was in Iraq, especially Basra. Moreover, he did not learn interpretations from his masters in an auricular way; therefore, he did not mention their names. In addition, among the Iraqi and Hejazi masters, he mostly was influenced by Qatada and then Kalbī in his commentary, and so he received the idea of excepting verses from them. The discovery of Muqātil’s method shows that he always issued fatwā on the exception of many verses, relying on external evidence, especially the causes of revelation in which he had great confidence, and incorrect historical presuppositions. According to the evidence, the idea of   denying any connection between the Prophet (PBUH) and the People of the Book during Mecca era, the migration of the Prophet (PBUH) to Medina before Muslims, the occurrence of jihad only in Medina, and the tolerant dealing with polytheists only before the migration were the most important hypotheses of Muqātil, through which he excepted many verses.

One of the characteristics of the interpretation Al-Tibyan Fi Tafsir al-Qur’an, authored by Sheikh Tousi, is the inclusion of interpretive statements and quotations from both Shia and Sunni scholars. This inclusion has not been done in just one way; for the statements quoted from Imams (peace be upon them), the author has just conveyed the gist or the main idea of every statement by omitting certain words from it. What is quoted in his book, therefore, suffers from being manipulated and unduly shortened or curtailed. What makes the problem even worse is that Sheikh Tousi’s interpretation has served as a reference or a source from which Tabarsi’s Majma’ ul-Bayan Interpretation and the subsequent interpretive works, especially those based on Hadiths, have derived a lot. The present study firstly refers to the clarification of conceptual quotations generally put forth in the literature and then introduces the types of such quotations actually used in the Al-Tibyan Interpretation. It is shown that the original forms of some Hadiths have not been reported in the book; rather, it is just the core concepts that are quoted by the author. Those Hadiths are beset with a variety of distortions including lexical substitution, addition, substitution and displacement of words and structures as well as alteration in the sequence or combination of words and sentences. This has made it hard to understand the true meanings of Hadiths in the absence of their original forms. As a matter of fact, quoting a concept with no care for its linguistic and contextual features leads to distrust in both the quoted subject and the quoting author.

"Al-Tabyan Fi Tafsir Al-Quran", written by Sheikh Tusi, is the first comprehensive and ijtihad interpretation of the Quran in Shia. In this interpretation that a significant part of it consist narrations and interpretive sayings, quoting the narrations of the Ahl al-Bayt (AS) has a different method from the period before and after it. This issue becomes more important due to the position of Sheikh Tusi in Shiite hadith as the author of two books of four hadith books. Most of the narrations narrated in this commentary are not reflected in the traditional way of narrating narrations explicitly in narrations and the principle ruling quoting narrations of Ahl-Albayt in "Al-Tabyan" refers to the narration in the issue of verses and avoiding direct quoting narrations. The author has also used different methods such as referring to the subject of the narration, mentioning the key words of the narration, using words indicating Shiite narrations and unknown words. It can be said that the motivation and temporal and spatial conditions of the author (discourse space) of this commentary have played an effective role in the quantity and quality of the narrations of the Ahl al-Bayt (AS) and the author has tried to write an approximate commentary.

Crisis management is of particular importance as an interdisciplinary topic in various areas of political and social management. Therefore, the approach of the Holy Quran to this issue is remarkable. The study of Medina verses shows that the Holy Prophet faced various crises during the rule of Medina. One of the most complex of these crises is the destructive actions of the current of dissension against the Prophet. Given the special place of the Prophet in receiving revelation, his reactions to the hypocrites can be used as a reliable model for managing the crisis in the Islamic world and human society. The management of the Prophet in crises caused by dissension can be evaluated in three general stages, including pre-crisis, during-crisis and post-crisis management. This research intends to study the subject literature and with a descriptive-analytical approach, the most important parts of this management, which include expressing the methods and actions of the dissension and the appropriate reactions of the Qur'an along with announcing the policies and measures of the Prophet Check. The six strategies obtained in the present study are among the achievements of this paper.

According to most Quranic commentators, Surah Al-Ma'un was revealed in Mecca. Based on its chronological order of revelation, it is also classified as one of the first Meccan surahs, which is in keeping with the length, tone, and rhyme of this surah. As for the content, the first verses of this surah were revealed in the denunciation of disbelievers of the Hereafter, and the middle verses in the censure of deceitful observers of prayer. As a result, some argue that this surah has been discontinuously reveled in Mecca and Medina, and some contend that it has been thoroughly revealed in Median.
The earlier accounts regarding the revelation of this surah in Mecca or Median also lend credit to this claim. However, according to the findings of this study, the semantic and literal link between the middle verses of this surah and its early content demonstrates its continuous revelation. On the other hand, the style of the Surah al- Ma'un and its resemblance to other early Meccan Surahs corroborates its position in the chronological orders of revelations. Finally, given that this surah was revealed in the early years of Mecca and hypocrisy was not at an issue at that time, and based on various types of revelation that spoke of an act of worship called salah among the polytheists and followers of other religions, it is evident that Surah al- Ma'un is directed at polytheists as its main audience.

The study of the Qur'anic words based on new scientific methods in its linguistics, including its branches of semantics, plays an effective role in understanding the meaning of the Almighty God and attaining the semantic layers of the Quranic verses of the Quran. Among the influential components of the meaning of the vocabulary of relations Vocabulary with each other in the text, including these relationships, is the synthagmatic ralation of words together. In this research, the focus of the "Ahl synthesis has been discussed. The "Ahl" syntheses are used only in the form of additional combinations in the Qur'an and, in terms of syntactic structure, have been synthesized with the appearance and the pronoun. Among the names of appearances, the term " Alktab " and the names of the places are most synthesized. Also, the names of the Prophets have the most synthesis as the reference to the pronouns associated with the Ahl. According to the Syntagmatic Relation of the meaning of "Ahl" in the four categories of categories, as well as the relation between "Ahl" and "Al". This research focuses on one of the components of semantics to explain the concept of the word "Ahl" and its semantic domain in the Qur'an.

There are different approaches in Qur’anic interpretations about the level and the mechanism of utilization of Hadith. In mystic exegeses this issue seems more important from different aspects such as the amount of effect of the interpreter’s tendency in selecting and understanding the interpretative narratives. The position and function of hadith therefore may as a criterion assist to evaluate the validity of these books. Based on the descriptive-analytical method, the present paper has surveyed the position and function of hadith in the commentary of Bayān al-Sa'ādah, the first Shiite available complete mystical interpretation. The Author introduces hadith as an important source for learning tanzīl and ta’wīl of verses and their different aspects of meaning and example. He used more than 2200 hadiths in his work. Additionally, based on the abundance, the most importance usage of Hadith includes explanation of the concept, presentation of examples and confirmation of the interpreter's views.