فهرست مطالب سیدمحمدعلی ایازی

Shia jurisprudence has long been efficient, dynamic and responsive to the problems and needs of the society, and based on this advantage, it has been able to guide the Shia society in different phases and periods, such as the era of desertion or governance, while adhering to the principles of jurisprudence. In spite of various factors, perhaps custom can be considered as having a fundamental role in this regard. Based on library sources and descriptive-analytical method, this research tries to answer the question that from the point of view of Shiite jurists between the fifth and seventh centuries, what role did custom play in discovering the criteria of rulings. Examining this issue in a historical context, in addition to explaining the views of the jurists of this period and explaining the scientific developments, will provide the possibility of drawing a diagram of the ups and downs of related jurisprudential issues and help us in identifying the opportunities and challenges ahead. The conditions for the realization of custom, the way of custom developments and the discovery of the criteria of rulings by custom, the correlation between the authority of custom and the ruling of reason and the views of each of the famous jurists of this period, such as Sheikh Mofid, Seyyed Mortaza, Sheikh Mofid, Ibn Idris, Ibn Zahra, Mohaghegh Hali and Seyyed Ibn Peacock is one of the most important topics presented in this field According to the results of this research, the authority of custom has a role beyond the signature or proof of non-repudiation, and that is why the jurists who consider each custom, the construction of the intellects, or the way of the intellects have the same effect, and even some others have considered the authority of the custom to be inherent, which in this Like common sense, it will be able to act as one of the sources to discover the criteria of rulings.

This research examines innovative methods in the interpretation of the Qur'an with the Qur'an in the last century, and many Commentators claim this method. In such a way that some interpretations are condemned and rejected and some are at the height of praise. This article has decided, to refer to the academic methodology and typology of interpreting the Qur'an with the Qur'an, (the Quran has self-enlightenment and explanation). While analyzing and finding the roots of the differences in the form of typology, to achieve awareness of this method and to conceptualize a framework that is based on the topics of the method. The methods develop and deeply interpret the Qur'an with the Qur'an. It is one of the most important methods of interpretation but the degree of monopoly quoting the Qur'an is different and has caused a difference in the result This article tries to pay attention to the typology in the form of three: interpretations of the Qur'an that are sufficient, only Quran: interpretations that combine Qur'an with Qur'an and the Qur'an with Sonna (narrations), interpretations of Qur'an with Qur'an and parallel other methods. In this typology, examples have been tried by citing examples in contemporary interpretations. I searched the scattered evidence in the interpretations and tried to achieve a typology with a coherent and understandable formation. This research does not intend to judge; Rather, with typology, it will pay attention to the subtlety of using the type of interpretation method and how to refer to the Quran.

Exegetical theories of human knowledge include human understanding of the divine word. No textual theory is formed in a vacuum. The prominent events and currents in the society, both political and cultural, create discourses in the society. Social events such as Marxism, liberalism, nationalism and other schools, the formation of international institutions and human rights, the occurrence of religious reformism, the fight against colonialism in Islamic countries, etc. during the last century created discourses in the society that caused changes in scientific attitudes and human and Islamic sciences, and then, the interpretation of the Qur'an. Compared to the traditional interpretation of the past fourteen centuries, these discourses placed in the form of a re-thinking or new-thinking interpretation. According to the claim of the immortality of the Qur'an, this validity is responsible for its relevance to the times. The interpretation and reading of the Qur'an is responsible for this update. Therefore, this article tries to refer to the effective discourses in recent centuries with the help of social issues and analytical approach and to measure the reflection of these discourses and the new and innovative opinions of commentators and researchers in the form of concrete examples of the impact of these discourses. The selected discourses are the discourse of religious reformation and return to the Qur'an, the discourse of new schools and isms, and the discourse of experimental sciences. However, there are definitely other effective discourses that cannot be discussed in this article. The purpose of this research is to gain self-awareness in discourse-oriented interpretations and attempt to conceptualize discourses. It is an attempt to provide a framework for some of the effective factors in interpretive innovation.

strong objections to the translation of the Qur'an after the age of revelation and its limitation and conditioning within the framework of the apparent and literal meaning on the one hand and the formation of the first translations of this holy book in the old Persian language on the other hand; This brought to mind the important issues that the commentators and translators of the early centuries have translated the verses of the Qur'an, especially the words and terms of Surah Al-Imran, with what bases and standards in that atmosphere of prohibition and inappropriateness of translation? And is it possible to get to the layers of meanings of the verses by only relying on the apparent meanings and provide a suitable translation to the audience of the Qur'an that can meet the needs of contemporary people in line with the global mission of the Qur'an? In this article, using the analytical-descriptive method, and using the most reliable sources of the translation of the Qur'an into ancient Persian, this issue has been investigated and explained based on the theory of semantic hermeneutics. The analyzes show that although the previous commentators and translators have used important and different methods in translating the Word of Revelation; But what has made the rank and position of these works great and has played an effective role in conveying the message and concepts of the verses, is their attention to multi-meaning perceptions - semantic hermeneutics - in the translation of Quranic words and terms; An issue that challenges the theory of the literalness of Quran translations in the first ten centuries after the Age of Revelation; But it has been neglected by scholars and Quranic thinkers.

Gaining familiarity with the school of thought of jurists, the cultural atmosphere of society, and their influence on women’s issues throughout history are among the prerequisites for judging the Islamic perspective on women’s issues. One of the influential schools in this field is the Akhbārī School. In this study, an attempt is made to present the effects of the views of Akhbārīs and the political atmosphere of the Safavid era in the field of women’s social participation. Also, it analyzed the scientific and practical behaviour of the Akhbārīs of the Safavid era on women’s confinement at home and examined their jurisprudential views on the prohibition of women’s social presence and encouraging them to stay at home. The issue of women’s participation and banning them from leaving the house was not limited or prohibited in this way before the emergence of Akhbārīs. Akhbārīs, especially Sheikh Ḥurr al-ʻĀmilī, have played a significant role in creating this restriction through fatwās and traditions that are sometimes incorrect. The preference (Istiḥbāb) of keeping women at home, the prohibition (ḥurmat) of seeing non-maḥrams, the unwillingness (kirāhat) to greet women, the unwillingness (kirāhat) to leave the house with the husband’s permission, the preference (istiḥbāb) of women’s spinning, and similar fatwas have affected the restriction of women’s presence and lack of social participation. It should be noted that before Akhbārīs, such chapters and fatwas about the limitations of women’s social presence did not exist or were not so strong in the earlier books.

community development and growth. The exegesis of the holy Quran is an area that needs to evolve and be updated in a variety of fields. The present study examined different types of innovation in the exegesis of Surah Al-Jumu'ah, as well as 11 prominent contemporary exegesis, and the ideas of some contemporary Quran scholars. The types of studied innovation were as follows: 1. Literary, including a. lexical, b. grammatical, c. rhetorical; 2. Exegesis points, including content and from, modern classification, modern reasoning, resolving contradictions in the foundations of thought and rejecting doubts, which were presented as exegesists' methods and orientation in the exegeses; methodological innovation, including a. lexical study, b. Quran-to-Quran exegesis, c. contextual method, d. analogy of verses and surahs, E. intellectual method; and orientation innovation, including a. Social orientation, including socio-political, socio-economic, and socio-educational orientation, b. historical-cultural orientation c. jurisprudential-theological orientation. The findings revealed that by studying and analyzing contemporary conditions, the studied exegesis is more innovative in terms of quality and quantity than previous periods.

Since the Holy Qur'an was revealed in Arabic, accurate understanding of the words and its translation has always been of special importance for non-Arabic speakers. Paying attention to the exact meaning of words is considered the most important step in correct translation and compliance with trustworthiness. Some Muslim commentators and scholars consider some words of the Qur'an to be involved. Meanwhile, according to a group of commentators, some of these words are Persian. With a close look at these Persian words included in the Quran, we find that some of them are in the field of afterlife rewards. The present study, using the descriptive-analytical method, has investigated the encounter of interpretations with Persian words included in the Quran in the field of afterlife rewards until the end of the 7th century (AH). In the first place, 10 words were subjected to lexical analysis, contextual analysis and review of the opinions of commentators and historians. The results of the analysis at this stage included the words Abariq, Arak, Astbarq, Hor, Zarabi, Rawda, Zamhrir, Salisbil, Sundos and Abakari. Among the Persian words involved in the Qur'an, it is included in the field of afterlife rewards.

Determining the direction of the language is one of the basics of interpretation. In the discussion of the language of the Qur'an, there are many issues, one of which is whether it is spoken or written. In this discussion, they are looking for the answer that the language of the Qur'an has in terms of expression and speech. The meaning of spoken language is to choose a language from the categories of speaking, induction, conversation, and performance, which takes into account the audience and expresses the sentences and phrases in each part in a connected and short way. However, in the written language, the arrangement and order of the words and arrangement of the contents are formed in the absence of the audience and the listener, and its denotative signs are linear. The effect of this discussion is in the interpretation of the Qur'an and in the discovery of knowledge and the general position of religion. In the realm of Qur'an expression, in determining the audience and the level of using evidences and evidences within the text and outside the text. Although this issue has been discussed sporadically in the introduction of many Qur'anic interpretations and sciences since the distant past, it has been raised in the form of linguistic terminology in the contemporary period, and most of the opinions have been raised on the orality of the Qur'anic text. The present research has expressed a detailed opinion about the cleverness of the language of the Qur'an and the proof of this theory by proposing theories and reasons and evaluating the views.

There is no doubt that contemporary translators have translated the verses of Surah Al-Imran based on the multiple meanings of the words. But this important issue is raised whether this difference in understandings of the structure of the unit of words also took place in the translations and interpretations of the early centuries. In this article, the issue of the existence of polysemous words in the Holy Qur'an and the application of how to translate them by translators has been investigated in a descriptive-analytical and inferential way, and the results have been presented using the most important and authentic translations and interpretations of the early centuries. The findings of the research show that most of the words and expressions of this surah follow the system of multiple meanings. The belief of the early translators and commentators in the principle of polysemy in the translation of the words of this surah is also evident in their works. The ancient Persian language is also so powerful that it has been able to translate the words of revelation with pure Persian constructions. The results of the analyzes make it clear that using the principle of polysemy in translation makes it possible to achieve the layers of meaning of the verses and provides the context for the Qur'an to respond to human needs.

Many words have been said about the proof of the Prophet Muhammad's prophethood through sensory miracles. Among them is the story of Shaqq al-Qamar as a miracle of the Prophet Muhammad (PBUH) in Surah al-Qamar, one of the “Al-Makki al-Awāʾil” Suras. The main basis of beleiving in Shaqq al-Qamar, which is reflected in the interpretations, is a sentence from the Qurʾān itself: “The Hour approached and the the moon separated”, which is mentioned in Asbāb al-Nuzūl narrations: this verse was revealed after the moon had split into two halves on the fourteenth night of Dhul-Hijjah. But these narrations of the reasons for the descent are multiple and have been narrated with different and surprising themes. For this reason, some scholars criticized the narrations and turned to denying the reports of Shaqq al-Qumr. Basically, these scholars, despite the existence of the Qurʾān as an intellectual āya (sign of God), did not see the need for such a sensual miracle as Shaqq al-Qamar. However, Sahqq al-Qamar has been also criticized by contemporary commentators in more documented form and with more diverse evidences. These exegetes said that these narrations are in conflict with the nature of the Qurʾān's call to reasoning and its explicit statements in refusing to bring sensory miracles. In this study, we are going to take a look at the statements of the proponents and opponents, state the problems and evidences and problems of accepting the Sun Moon traditions, and finally criticize the theory of the positive and defend the theory of the negative and compare the two views with the validity of the miracle of the Qurʾān.

In the culture of the Holy Qur'an and the traditions of the Infallible (PBUH), Shab al-Qadr is a great night of the year. And the privileges of this night over other nights are due to the things that are determined in this night. This article is based on Sadari (document) and Hadith jurisprudence (textual) analysis of the narrations related to the characteristics and characteristics of the Night of Destiny in Shia sources. These narrations are divided into two thematic categories; The first category is the characteristics that are related to the doing of spiritual wisdom by the angels in this night; And in the second category of narrations, there are characteristics that are related to the material and external affairs of Shab Qadr. The research method in this article was library in terms of collection and ijtihad in terms of analysis. In the transmission analysis, according to the priority of the century and the chronological order of transmission of the narrations in the first edition of each, the validation of these narrations as authentic sources, in terms of the connection of the document and the authenticity of the narrators, was discussed. During the research, it was determined that out of 18 narrations, 4 narrations are Sahih Al-Sinad, 2 are authentic and the rest are weak. And in the analysis of hadith jurisprudence, the description of the content of hadiths is taken into consideration. The summary of these narrations is that Lailat al-Qadr was the night of the revelation of the Holy Quran, the night of determining the affairs and planning of the year and its responsibility by the Ahl al-Bayt (PBUH), the night of the angels descending upon the ruler and the night of being safe and healthy until dawn. And this night, repeated every year, is counted as the beginning and end of the year and the beginning of creation and has exclusive signs.

Social issues and needs forced the Muslim world in the contemporary century, especially Shia social commentators, to think. by recognizing the needs and issues of the Islamic society, these commentators found the cure in returning to the Qur'an and referring to interpretation with a social attitude and current issues in a way that responds to the needs of the time. The main purpose of this research is to investigate the function of social interpretation, which is done by the method of content analysis and by studying the social interpretations of Shiite commentators. This interpretive approach has been carried out in the framework of the Islamic world's confrontation with social issues in the last century, and the most important function of this interpretation in the commentators' approach is the Responsiveness of the Qur'an to social issues. The boom of cultural studies and anthropology, theorizing in social issues, Compilation of divine systems and traditions, extraction of social jurisprudence rules, Analyzing social damages...As a result of these developments in the thought of Shia social commentators, the Holy Quran was explained based on the needs of the day and more cognitive layers of the Quran were identified.

The exegesis of the holy Quran is an area that needs to evolve and be updated in a variety of fields. This study presented different types of exegesis interpretive of Surah Al-Jumu'ah in major exegeses from the 5th and 6th centuries AH. The research shows that the exegeses of this period paid attention to the discussions of Quranic sciences, according to the time and place of descent from the historical aspect, verbal criticism and content analysis of the narrations, as well as the proposal of the differences of the readings that were by removing or adding movements, letters and intensification, telling unusual readings, presented a new classification, in parallel with literary analysis.The types of interpretive included the following: Quranic studies b. the study of variant readings of the Quran .Literary aspect including: a. grammar, b. rhetoric. Exegesis points a. methodological interpretive including lexical study, Quranic verse comparison, and a method based on the exegesist's intuition (mystical method), b. orientation interpretive, including intellectual-theological orientation, and historical- jurisprudential orientation. The research shows that the exegeses of this period paid attention to the discussions of Quranic sciences, according to the time and place of descent from the historical aspect, verbal criticism and content analysis of the narrations, as well as the proposal of the differences of the readings that were by removing or adding movements, letters and intensification, telling unusual readings, presented a new classification, in parallel with literary analysis.

"Differences in hadith" and "factors causing it" are among the issues of hadith research, which neglecting it leads to distrust of hadith and discarding it; therefore, due to the effect of knowing the causes of hadith differences on how to resolve the conflict, scientists and hadith researchers try to find solutions to the conflict by examining these causes. Part of the difference of hadith occurred in the stage of transmission to the next levels of hadith, and the narrators and scribes had a role in creating it. The present study examines the issue of hadith differences with the approach of examining the role of narrators and scribes from the age of the Prophet to the end of the period of the imams (as), with an emphasis on the opinions of Ayatollah Sistani. He has found some unreal differences from the narrators and scribes which caused by factors such as: intention and tolerance, and apart from Rjali's analysis, he has investigated these factors. From the study of his works, it can be seen that the actions of narrators and scribes that lead to the difference of hadith can be divided into three types: intentional, unintentional, and common between intentional and unintentional.

Quran transcends time; thus, its exegesis must be progressive and up to date. The presentation of a novel exegesis of Quranic verses and surahs is also emphasized in narratives. In a time when Islamic sciences are developing and expanding, it is crucial to examine the exegetic innovations. This study examined levels of innovation in Sayyid Muhammad Husayn Fadl Allah’s Wahy al-Qur’an with a focus on Surah Al-Jumu’ah. This qualitative research conducted a desk study. The case study of Surah Al-Jumu’ah indicated that Fadl Allah adopts a novel and different view in his exegesis of the Quran. In so doing, he examines innovation in five levels, namely, literary, methodology, orientation, narratives, and Quranic sciences. His exegesis’s innovation at the literary level -grammar and rhetoric- is in an emphasis on rhetorical points, non-emphasis on grammatical and lexical points, and presentation of exegesis in line with the style. At the methodology level, he employs the novel method of estihayi, and concerning orientation, Fadl Allah adopts a socio-educational approach and presents a socio-historical critique and analysis. At the methodology level, he presents a thematic-textual critique of the cause of the revelation of Surah Al-Jumu’ah. Regarding the Quranic sciences, in the analysis as well as Makki and Madani Surahs, there was no innovation in the exegesis of Surah Al-Jumu'ah. The findings indicated that Min Wahy al-Qur’an is an innovative exegesis

One of the aspects of miracles that have made the Qur'anic commentators ponder is the miracle of content of the Quran; This  type of miracle is related to the inner concepts of the Qur'an, and although various components can be enumerated for it, but the components agreed upon by both parties can be considered as indisputability, news from the unseen, the inside layers of the Qur'an, scientific miracles, and the comprehensiveness of the Qur'an, which include axes such as legislation, guidance, legal, ethical issues, etc.. What can be deduced from the comparative study reveals  that the attention to this type of miracle during different centuries has been faced with intensity and weaknesses, which in the different time course, each of the two groups  has been paid special attention to it, and has  fundamental differences in the formulation of the problem, beliefs and methods of formulation with each other, for example, regarding the inside layers ( بطون) of the Holy Qur'an, despite accepting and considering this component as certain,  no discussion is made  in the words of the Sunnis, while the Shia has paid special attention to it, or on the basis , the Shia, contrary to the Sunnis, believe that infallibles are the only real authority to dispel the doubts and they are knowledgeable about the Qur'an. Therefore, this article  tries to analyze the components of content miracles from the point of view of Shiite and Sunni commentators via a descriptive-analytical approach.

In some Shīīte sources, a narration with differences in the final chain and names of the narrators has been depicted that the 9th of Rabī’ul awwal was the day of the assassination of the second caliph and the biggest feast and celebration and all  sins are forgiven in this day. In this article, this narration has been evaluated and criticized from the aspect of sources, documents and text. According to the findings, the sources and narrators of the documents of this narration are unknown, and in some of the sources of the document, there are differences in the names of the narrators and long interruptions, so the narration documents are weak and unreliable. The text of the narration also lacks eloquence and harmony and is contrary to Qur'an, Sunnah, historical facts, rationality, and consensus. Also, the attribution of that to God, the Prophet (PBUH) and the Ahl’ul Bayt (PBUH) is rejected. This is while the original sources by Shia and Sunni basically agree on the date of the 26th of Dh’ul hajjah for the assassination of the second Caliph.

Understanding and interpreting are primary subjects of two sciences of interpretation and hermeneutics and both of them are based on four pillars, namely the author, the text, the interpreter, and the context. Still, hermeneutics is the source of new theories in the fields of understanding and interpretation. These views are sometimes compatible with the Islamic interpreters' principles and fundamentals and sometimes contradict them. In order to determine the possibility of interaction and synergy between the findings of new sciences or their conflict and contradiction, it is necessary to study in this field and compare their fundamentals. So, using a descriptive-analytical method, this study aims to investigate and compare the theoretical principles of the contemporary Islamic commentator, Ṭabāṭabāyī, to the modern western hermeneutist, Hirsch, in the field of understanding and interpretation and determine the results of this comparison. The findings suggest that in the process of realization and interpreting, their principles are relatively-not maximally- similar in four pillars of the author, the text, the interpreter, and the context; the most important common components of their principles are "methodical interpretation," "the author's intention of producing the text,"  "denotation of the words and the ability to recreate the meaning," "comprehensibility and semantic links of the text," "the instrumental role of the language," "application of the hermeneutical circle." Moreover, they mainly disagree about " the stability and certainty or flexibility of the text interpretation," "the extent of the impact that the interpreter's pre-knowledge, interests, and expectations have on the understanding," and "accepting or rejecting the theory of historicity of the text understanding."

The soft power of the holy Quran in his impact on men’s soul which is of the independent miracle aspect of the holy Quran or a subset of its rhetorical miracle shows a phenomenal impact on human soul and body that according to the narrative anecdotes it has caused to shed tear intensely, dumbfounded and killing the listeners. This paper with analytic-descriptive method and with emphasizing al-Thaʿlabī’s Qatlā al-Quran (قتلی القرآن ثعلبی) which has a direct relationship with the effective (influential) soft power of the holy Quran has studied the soft power of the holy Quran. The result is the components of the essential effect of the holy Quran, recitation of the holy Qur'an according to melodic modes and purity in reciters’ self (nafs) and the capacity and capability of the listener in this soft power have role in this soft power. But the components of the melodic recitation of the holy Quran, purity in reciters’ self (nafs) and the capacity and capability of the listener are to strengthen the main element i.e. the holy Quran that without them the influence of the holy Quran can still remain in effect because the holy Quran has a melodic structure that with the mournful voice or beautiful voice from the majestic and beautiful dimension influences on the listeners and reciters that it is incomparable with the power of the similar effects and this effect appears from the side of the majestic dimension and stablishing fearing and in awe of Allah and the beautiful effect besides acting independently prepares back ground for thinking carefully and deeply about the holy Quran and its effectiveness from the majestic dimension, too.

Beautiful patience is one of the moral concepts in the culture and teachings of the Qur'an. This concept indicates a degree and level of self-control. Much has been said about the patience of Ya’qub, who twice reminded himself of the beautiful patience and seeking it. The question is what is beautiful patience He is asking for it? Is beautiful patience not an expression of perseverance and endurance of hardships, specially at the level of the prophets? In response to questions and critiques of commentators, there are two opposing theories: one says that his work was not against beautiful patience and the other says that we must accept that Prophet Ya’qub’s reaction, in parting with his lost child, was accompanied by manifestations of impatience that do not correspond to beautiful patience. The pattern of "Beautiful Patience" in the Qur'an should be sought in the prophets’ tolerance such as Abraham, Ayyūb and the last Prophet Muhammad (PBUH). Therefore, the report of his patience in the Qur'an is not a confirmation of this method of patience and a model of a perfect patience. For in the explicit expression of the Qur'an, the believers have been invited to the manner of patience and the behavior of the ʿUlu al-ʿAzm prophets. So, is the patience of Prophet Ya'qub (PBUH) may be evaluated in this regard? How is the expression of such manner? This article, after explaining the meaning of patience in the words and sayings of the commentators, narrators, opinions and evidences, explains these two statements by interpreting the verses of Surah Yusuf and expressing subtle points. It then deals with judging and criticizing the second opinion and what can be learned from this story.

Heresy is one of the most important and widely used titles among Muslims, which every group and religion tries to use as a tool for its benefit. In the meantime, Shiite and Sunni commentators, both in different era, have had diverse and sometimes challenging views on this issue to the extent that each of them has accused the opposite group of heresy. The main topic of this study is that; what interpretations the commentators had on the issue of heresy and how their views have provided the ground for the growth of Salafi movements. Therefore, attempts were made to first discuss the opinions of Shiite and Sunni commentators regarding the literal and terminological concept of heresy, then criticize these views and finally deal with the results of these opinions and views based on the reality of the topic. The findings indicated that the commentators have considered heresy the same as concepts like; unprecedent topic, non-religious phenomenon, canonization, hadiths and opposition to the Qur'an and Sunnah, and by interfering with religious prejudices, not specifying the territory of heresy and not having a single standard for heresy, they have paved the way for the growth of Salafi movements.

One of the issues that has attracted the attention of some Qur’an researchers and commentators throughout history is the discussion about the basic concepts, themes, verses, and key chapters of the Holy Qur’an that have an original, referential, and sometimes comprehensive role in the interpretation of some other verses. This concern among them prompted each one of them to choose terms for these concepts and verses and sūras. This research, by analytical method, refers to the books and works of Qur’an researchers from the fifth century AH to the contemporary period and extracts and analyzes various terms in this field and deals with the nature and components of the titles given by them and achieves some points of similarities and differences. Studies have shown that we are faced with six words to indicate the selected concepts and verses of the Qur’an, which include: 1. unequivocal (muḥkam), 2. essences (jawāhir), 3. the best (afḍal) and the most virtuous (fāḍil), 4. key, 5. main themes, 6. exalted verses. One of the common components of all six terms is tawḥīd (monotheism), which is the most important basis of moral education of the Qur’an.