محمدحسن رستمی

Mushaf of Imam Ali (AS) is one of the historical and narrative facts. One of the most famous hadiths regarding the content of Imam Ali's Mushaf is a hadith mentioned in the book Al-Rahman fi Tafsir al-Qur'an. The main source of this Alavi narration is Tabarsi's Al-Ihtijāj, which narrated it without mentioning the source, but with the help of similar narrations and the same content, we can understand the Tanzil and Tawil. This research has been carried out by analytical-descriptive method and using library sources. Its purpose is to study the documentary and interpretive  validation of this narration with the help of verses and hadiths. The results indicated that, Imam Ali's Mushaf was a complete collection of divine revelation, encompassing both Tanzil and Tawil. Tanzil' refers to the verses as they appear in the Uthmanic Mushaf. Tawil, or interpretation, provides supplementary explanations for these verses. These explanations were supposedly written in the margins of Imam Ali's Mushaf. Islamic traditions suggest that Tawil, like Tanzil, was revealed to the Prophet and was subsequently compiled in the Mushaf of Imam Ali (AS).

The Alevi tradition "This is the book of your Lord, come down to me" is quoted in Sheikh Sadouq's Book of Beliefs without mentioning the document. However, similar and related traditions are narrated in the book Usul Kafi and Basaer al-Darjej of Safar with a attached document. Although this hadith has been frequently reflected and cited in Shia sources in relation to the Mushaf of Amir Mominan (a.s.); But so far, its content and brokerage have not been investigated independently. The main question is, what information about Hazrat's Mushaf can be obtained from the content of this narration? This research was done in a descriptive-analytical way and using library sources, and its purpose is to examine the document and text of the aforementioned narrative. The results obtained from it make it clear that the content of the Prophet's Mushaf is of a revelation nature and includes interpretation and interpretation, that is, in addition to the Qur'anic revelation, a verbal revelation is also recorded in the margins of the Prophet's Mushaf. Amir Mominan (a.s.) has given the word "book" to that collection. Therefore, the word "book" is the same as the word "Qur'an" and the relationship between the book and the Qur'an is absolute. By examining this hadith, the meaning of the word "book" in the hadith of Saqlain is also clarified. This article is a new achievement in relation to Hazrat's Mushaf.

Scholars have three views about the reason and revelation ratio in prophetic knowledge: Some Sunni scholars believe that the Prophet did intellectual interpretative reasoning in religion; however, some Sunni and Shi’ite scholars do not accept this point of view. The third point of view is detailed; the Prophet acted based on his interpretative reasoning opinion in world affairs such as war, release of captives, etc., which there was no revelation, after consulting with companions. This research was carried out in a descriptive-analytical method using library sources, and the main question is: “What is the relationship between the opinions based on the Holy Prophet’s intellect and the opinions based on the revelation? The most important result is that the Holy Prophet was also required to use his rational opinions, and based on verses 3 and 4 of An-Najm Surah, the Prophet's logic is nothing but revelation. Therefore, Prophet’s intellectual opinions were in the revelation framework. On the other hand, based on “and He has taught thee that thou knewest not“ (4:113), where the human has intellectual limitations to perceive knowledge, the Holy Prophet also remained silent and waited for the revelation.

Mahdavi's traditions and concepts have been the focus of various political groups at the forefront of Islam. It seems that political currents claiming Mahdism have played a large role in falsifying and distorting Mahdavi traditions and concepts and have used the method of falsification as a way of political exploitation of Mahdavi traditions. It seems that at the end of the Umayyad period, most of the fake traditions and concepts found their way into Mahdavi traditions. During this period, various political groups such as the Abbasids, Kisaniyyas, Zaidis, etc. tried to take over the government, and one of the most important tricks of these political currents in order to legitimize themselves was resorting to Mahdavi concepts; In such a way that we see Mahdavi claims widely in all these currents. Many traditions have been narrated from the Prophet about the emergence of a man from his family as the Mahdi. In these traditions, the important feature of Mahdi is mentioned, that is, justice. These traditions existed among the people and many considered themselves waiting for the appearance of the promised Mahdi.Among the political currents of the beginning of Islam, which tried to legitimize and gain power by using Mahdavi hadiths, we can mention various currents that emerged in Zaidiyyah. Many clues can be found that currents such as Nafs Zakiya, Yahya ibn Omar and Muhammad ibn Qasim have pursued their own political interests by using Mahdavi's teachings and hadiths. In the meantime, the flow of Zakiyah's soul, namely Muhammad ibn Abdullah ibn Hassan, has played a more prominent role in forging and distorting hadiths and teachings of Mahdism.

In this study, we have examined the advanced sources of Zaidiyyah, as well as the hadith sources of Fariqayn, and the historical study of the history of the claimants of Mahdism in the Zaydiyya sect, and we have identified those types of hadiths and claims related to Mahdavi concepts and teachings, which required reflection and discussion. We have investigated these traditions with descriptive and analytical methods. With the explanation that in order to find the Zaidian forgeries in the Mahdavi traditions, the answers to the above questions can be reached in two ways. First, the historical study of the most important movements of Zaidiyya and the examination of their claims, which are related to the discussion of Mahdism, are discussed. To move in this direction, the investigation of Islamic first-hand historical sources and sources like Muqatil al-Talbeen of Abul Faraj Esfahani (died 356 AH) and Haqiq al-Marafa fi ’Ilam Kalam of Ahmad ibn Sulaiman (died 556 AH), which are among the first-hand sources of Zaidiyyah, can be helpful. And the second way is to review the narratives that are somewhat doubtful and can be related to some of these currents. In fact, in this method, we are looking for clues that connect the hadith in question with a specific political current. Many examples of such hadiths can be found that are related to some political currents, so by using this clue, we can look for more evidence to prove the falsification or distortion of these items. Among the prominent examples of this type of traditions, we can mention the traditions related to the stammering of Mahdi Mououd's speech or the traditions of Yaran Taleqani of Mououd Mehdi, each of which is related to a specific political current.

The Mahdavi debates in Zaidiyyah are more than a religious issue, it is a political issue, and several political currents can be traced in this sect that started an uprising by taking advantage of the political color of these concepts. In the course of Zayd ibn Ali, although we do not witness falsification of hadith due to the fact that his followers do not believe in the absence of Zayd; However, we see the use of Mahdavi titles such as "Mahdi" and "Mansour" in order to make him superior and to insinuate that he is a Mahdi. In other schools of Zaidiyyah, such as Nafs Zakiyah, Yahya ibn Omar and Muhammad ibn Qasim, we witness the falsification and distortion of hadiths for political interests.

In the course of Muhammad ibn Abdullah ibn Hasan, nicknamed "Zakieh's soul", Mahdavi concepts play a prominent role. In many hadiths, traces of this trend can be seen, its falsification and distortion. In order to insinuate that he is a Mahdi, traditions have been forged in his name, father's name, nickname, mother's name and physical characteristics. The traditions that consider the name of the promised Mahdi's father to be the same as that of the Prophet's father are completely rejected from the point of view of the evidence, and these traditions cannot be cited. And due to the existence of several evidences, these kinds of traditions are not unrelated to some political currents, including the Nafs Zakiya current. On the other hand, the hadiths that only emphasized the same name of the promised Mahdi with the Prophet have been considered authentic by many hadith scholars of the Fariqayn in many cases. In the traditions that some of the promised companions of the end of time know from Taleghan, as well as the traditions that talk about the treasures of Taleghan, traces of Muhammad Ibn Qasim can be observed. We witness the appeal to the signs of emergence and the claim that some of these signs happened in the course of Yahya ibn Omar. In my opinion, the reason for resorting to the signs of emergence during Yahya's time should be considered that he was not the same name as the Prophet, contrary to many Mahdavi mutawatar hadiths.Also, the falsification and distortion of traditions by "Ismuhu Ismu Nabi" cannot be unrelated to Yahya's movement; However, this claim needs to be studied and find more evidence.

The ingress of Israʼiliyyat to Islamic sources was an unpleasant phenomenon which involved most of the Islamic educations. The trust of Muslim narrators to Jewish sources and people was efficacious in the spread and ingress of Israʼiliyyat to Islamic sources. One of the Islamic educational contexts that Israʼiliyyat entered in and caused fabrication is Mahdism. This article uses Hadith and historical sources and analysis in order to proceed the two political aspects of these fabrications and Israeli sources. The first aspect is the connection between Israeli narrators or Muslim narrators who were influenced by Israʼiliyyat and their contemporaneous politicians, and their search for making apocalyptical narrated things that benefit those politicians. The second aspect is the struggle of Israeli narrators in ascending the Jewish and Christian politics by quoting apocalyptical things to present the crucial concepts, places and symbols of Israel. Different kinds of fabricated quotations and narrated things can be studied in the two aspects above.

In the field of Mahdism, there are a lot of narrations about praising and blaming some territories and their prominent role in the apocalypse. It seems that praising and blaming the territories has been one of the most important tools for the politicians to instill their superiority as well as their rival's contempt. Presenting an active apocalyptic role of the regions under one's control has psychological effects. Also, it causes a sense of pride and superiority over other territories, especially rival regions. Using a descriptive-analytical method as well as narrative and historical sources, this writing tries to find the origin of many narrations about praising and blaming some regions in the field of Mahdism. According to the results, in the collections of Mahdism hadiths, many narrations appeared which are about praising or blaming regions such as Shām, Jerusalem, Antioch, Sinai (Ṭūr), Ṭāliqān, the East, and the West. Political motives and goals play the most important role in the emergence of these hadiths. They not only are invalid in terms of their isnad and text, but also, have obvious signs of falsification and fabrication.

Piety is one of the important issues that the Quran and Tradition emphasizes it. Imam Ali (PBUH), who is the leader of all pious, has in many cases, said in Nahj-ulBalagha about About this issue and its explanation and its connection with other issues. Imam Ali (PBUH) uses Verses of Quran to explan piety, this massive use of verses, reflects the union of Quran and Etra (Sa Ghaleyn). These reflections can be classified in three categories: Adaptation and Confessions and Quotation. In this research we used the descriptiveanalytic method to investigate the relation of Quran and Nahj-ul-Balaghah on the topic of piety. The topic of piety is referred in Quran from various points of view, in a similar matter, In terms of word and meaning, Imam Ali (PBUH) Inspired by the Holy Quran, he has defined it, he expressed characteristics, indicators ,fields,causes ,requirements, consequences and barriers of piely, he (PBUH) also describes properties of pious persons. and describes piety from various perspectives that The source of all that is the word of revelation.

Despite its prominent position in scriptural propositions and despite its importance in “Shia jurisprudential mysticism,” the idea of “self-knowledge” is the subject of various disputes, including a dispute over its most significant scriptural proof which is the hadith “whoever knows himself knows his God.” Yet it is crucial to know that not only the claim over the invalidity of the hadith is unacceptable, but overlooking all scriptural verifications for this hadith and focusing on justifications like “Quranic confirmations,” “semantic frequency,” or “the rule of the consolidation of weak hadiths” are worthy of consideration. For though the aforesaid hadith is at first sight a weak (Morsal) hadith and is not reliable, but it is possible to prove its validity by relying on “the consolidation of conjectures” and by an aggregation of a collection of “documentary and significative postulations” like: “the credibility of sources”; “inclusion in the credible collection of One Hundred Words”; “excellency of letter and spirit”; “semantic or schematic frequency”; “scriptural reputation”; “acceptance by the erudite” and “support by Quranic, argumentative, and intuitive confirmations,” and in doing so, reinforce one of the most important principles of mysticism and methodically found an “Islamic pedagogical system” upon it.

Self-knowledge is one of the most strategic Islamic doctrine for man’s exaltation and man’s position of “servitude to God” and “knowing God”. Researchers on religion have proposed different and sometimes contrary accounts of self-knowledge. One account comes from Mulla Sadra whose high position in the study of religion calls for due consideration. Accordingly, the authors have tried to explain Sadra’s account within a comprehensive and interconnected set of conceptual constituents such as, “the foundations of the issue”, “what, why, and how of self-knowledge” and “its cognitive and practical implications”, thus they have hope to offer a systematic analysis of his account.  According to the findings, Mulla Sadra’s account of “self-knowledge” (i.e. inspection in the essence, attributes and practices of the mind) can be suggested as a standard account to have both a conceptual knowledge of God and intuitive knowledge of Him through the fact that the mind is the very dependence on God and the very relation to Him, rather than something dependent on or related to Him. The advantages of his account are: that it is comprehensive, that it enjoys well-grounded foundations in epistemology, methodology and religious study, that it is practical and that it methodologically considers related traditions such as “He who has known himself has known his Lord Almighty”. The article ends in a few considerations and complementary comments.

At the last verse of sūrah al-Muzzammil (Arabic: سوره المزمل) has been commanded to the recitation (Arabic: قرائت) of the Quran. There is no consensus about the meaning of “recitation”. Some believe that the meaning of the recitation of the holy Quran in this verse is exclusively “recitation” (Arabic: قرائت) and it does not mean the recitation that is of the obligatory acts of prayer which are not invalidate the prayer if they are left or added unintentionally. Some think that the meaning of this “recitation” is exclusively the recitation in the prayer including the obligatory or recommended prayers. The great scholars such as Sayyed Murtaza, Allameh Helli, Muhaqiq Karaki and ayatollah Khui have acquired from this verse that the obligation of the recitation in the daily obligatory prayers and some others have believed that its meaning is a recommended matter for the night prayer. With accurate look to the meaning of standing in the night (qiyaam al-layl, Arabic: قیام اللیل) and its uses in the preceding texts and carefulness it is cleared the accuracy in speech situation, the linguistic sense (siaq) and the structure of the verse and surah that the first three sayings (opinions) because of being contrary to the appearance of the verse and the structure of surah and the opposition to speech situation and hadiths the first three sayings (opinions) are not accepted. With applying proofs such as accordance with the rhetorical principles, conformity with the linguistic sense (siaq) of the verse and surah, speech situation and hadiths the fourth saying (opinion) is proved. It reveals that the direct command in this statement contrary to the imperative form indicates a recommended matter. The semantics of the composition of «قیام اللیل» (verbal meaning: standing in the night) and utilizing it in this debate and also argument to speech situation, the surah structure, the rhetorical principle “epanastrophe” are of the paper innovations.

The semantics of the Qur’an is a methodical thematic interpretation that is able to present the meaning of words in the worldview of the Creator of the Universe to human beings and explain the Divine culture, provided that it is performed in accordance with Qur’anic principles. First of all, “the meaning” should be determined in the semantics of the Qur’an. This research studies the definition of meaning, concept, applicability, semantics and pragmatics to show a phenomenological definition of “meaning” in the Qur’anic semantics. Also, according to the effect of pragmatics in defining the proper “meaning”, the effective characteristics of the Speaker and the addressee of the Qur’an in defining “meaning” have been specified. In addition, some of the theories of Muslim scholars regarding the meaning on which the word is assigned, and affect in determining the “meaning” and finally selecting the appropriate method, is analyzed. Accordingly, based on the “principle of embodying” in the critique of the theory of “the spirit of meaning”, it is approved that the word using for meanings of the transcendent worlds is metaphorical. Additionally, the capability of semantics schools for studying the Qur’anic concepts is shown. Finally, through illustrating the characteristics that “meaning” should have in the Qur’anic semantics, the superiority of the cognitive school in analyzing Qur’anic vocabulary is proven. Based on the definition of “meaning” in such a school, some other features of the Qur’anic meaning are expressed as well.

The distinction between the narratives of the place and the occasion of revelation of surah “Al-Insan” has created an interpretative gap between the researchers of the two-sects and caused them to pass through and avoid using each other's narratives. To recognize correctness and authenticity of its narratives, interpretation-researchers have conducted numerous text and documentary studies. However, the question arises that “which method is appropriate to provide an interpretation that is consistent with reality in order to determine the quality of the distinction?” In this paper, by comparing different methods, the method of comparing and analyzing narratives was chosen as one of the suitable way to determine the quality of differentiation and providing a consistent interpretation. Hence, in order to benefit from narratives interpretation of Shia and Sunni, this paper by this approach, follow the most important interpretations of the two sects, Nur Al-Thaqalain and Al-Dur Al-Manthour. According to the studies, it seems that a different kind of conflict has been mentioned in the narratives of Al-Dur Al-Mansthour, as the narratives of Nur Al-Thaqalain are in line with one of them; but after solving this problem in the book of Al-Dur Al-Manthour, the result is in line with the Nur Al-Thaqalin’s narratives. This research believe that there is sharing in the place and occasions of revelation in these two interpretations, and argue that the narratives of the revelation of this surah in Mecca is based on the political condition and the pressures on narrator. The difference in the occasions of revelation is also caused by the expression of the examples of the verses, toleration in the word “revelation” and coincidence and the companionship of the companions with the Prophet (PBUH) during the revelation of the verses.

Prayer is one of the spiritual causes in the world. But sometimes in answering it, obstacles are created and some are deprived of answering their prayer. The present article has examined the narrations related to non-answering prayers with a descriptive-comparative method. These narrations name a group of people whose prayers are not answered which are: Arif (governor), Ashar (tax collector), Darogheh owner of drums and tambourine, poet, one who curses his wife while he can divorce her, a person who curses his neighbor while he can change his house, a person who Loaned his money without taking a witness and his money was not returned, one who seeks sustenance from God without effort, one who prays in the severance of kinship and against his parents. The reasons for not answering Prayer are also mentioned in other narrations, which by matching those reasons with the narrations in question, the reason for the exclusion of these people is determined: Which includes the cruelty, laziness, and transgression of these people from the divine factors. And these are just a few examples of prayers that are not answered, and besides, other examples can be mentioned for this group.

Nahj al-Balaghah has long been the focus of Muslim scholars and writers. Attempts to book writing about Nahjah al-Balaghah have been manifested sometime after its compilation, to the point that today we are witnessing the accumulation of works entitled " Mustadrakāt of Nahj al-Balaghah". The mustadrak “Mesbah al-Balaghah fi Mishkat al-Siyagha” by Mohammad Hassan Mirjahani is one of the examples written in the late 40s (Persian solar decade). Although the word "Mustadrak" is seen in all these works, by analyzing the authors' motives and the criteria for choosing the words of Imam Ali (A.S.) in mustadrakāt, we can see differences in the type of his approach. Regarding Mir Jahani's mustadrak, an analysis of his time's political and religious events can reveal the hidden aspects of the book to the audience. MirJahani's main motivation in compiling such work was dialecticing non-Shiite currents, including Sunnis, Baha'is, and others. Relying on the analysis of the events of the MirJahani era and trying to re-read his book, we are witnessing a new type of mustadrak of Nahj al-Balaghah with an argumentation approach.

Tafsir Meshkat is a work by Mohammad Ali Ansari and seventeen volumes have been published so far. The author's approach is to discover the verses’ meaning in order to explain the purpose of the Qur'an; guidance. His commentary school should be considered as a continuation of the path of commentators such as Sabzavari in Mawāhib Al-Raḥmān and Balaqi in Ala' al-rahman, in which lexical issues prevail. The author tries to point to the rhetoric of the Qur'an according to the meaning of each word because of his specialty in lexicography. In interpreting a verse, he uses all literary, intellectual, scientific, educational, mystical and social capacities to make the material objective to the audience; therefore, this interpretation should be called jurisprudence and comprehensive interpretations. The use of Arabic and Persian poems in this commentary is also abundant.

In revelation verses, in order to indicate the Muslims' holy text, the two names of the Book and Quran are used more than any other name; despite the extensional overlap of the two names, they have different meanings and have not been used interchangeably. Furthermore, throughout the history of the Usul science, in order to indicate the first religious proof i.e. the Muslims' heavenly text, these two names have been the most widely used names. Answering the question of whether these two names have been used consciously, purposefully and according to their conceptual differences or have been applied arbitrarily and tolerantly, in addition to the issue of the relation between the meanings of these two names in the Usul science and their meanings in the Holy Quran have been an incentive to the formation of the present research. Accordingly, studying the relation of the meanings of the names of  the Book and Quran in the Usul science with their meanings in the Holy Quran, in addition to realizing why and how the Usulis have defined them, have constituted the mission of the present research. The results clearly show that the Usul science is a leading and effective science in defining the Muslims' holy text, several definitions have been given therein and the names of the Book and Quran have been used in a purposeful and meaningful way in connection with their meanings in the Holy Quran.

The Qur’an’s names have since early times been subject to debate among Qur’an researchers; however, from a new perspective and with a historical approach one can raise new questions to this debate. Questions concerning the whyness of the multiplicity of Qur’an’s names, the reason for application of specific names in each of the Islamic sciences and the absence of applying these names interchangeably, as well as questioning the reason for different implication of the Qur’an’s names by its early addressees and the scientists of the latter centuries, are among the questions to which no befitting answer can be found in traditional studies. As the first step toward answering these questions and preparing the ground for application of new methods for studying conceptual development, this paper is undertaking to reappraise the onomastic researches in various exegetical books and books on Qur’anic sciences with a descriptive-analytical method and from a pathological perspective. Based on this research, most pathologies of this field are rated as methodological and a result of a collective approach and lack of a historical, comparative, and diagnostic approach.

In the field of principlism, the term ‘Quran’ has never had a fixed meaning. So far, the term has been used with different definitions and parameters. In the 5th and 6th centuries A.H, the Quran used to be referred to as ‘widely quoted’ and ‘voluminously recorded’, and these two definitions were preferred over ‘miracle’. In the 7th century, however, the perception of the Book was revised, and ‘miracle’ was raised as its major feature. The present study seeks to elaborate on the reasons as why ‘miracle’ emerged as a replacement for the previously used terms of reference to the Quran. The study is conducted through the paradigm shift method, namely reading history texts on the purpose of detecting the development trend of a concept. As the results indicate, the high frequency of criticism on the features ‘widely quoted’ and ‘voluminously recorded’ in the scientific dialogues of the 7th and 8th centuries was the major factor that made scholars shift to the feature ‘miracle’.

Kulayni in the part of “With faith, sin does not harm human felicity”, of the section of Faith and Disbelief in the book al-Kafi has brought two narrations which mean apparently: sin doesn’t harm felicity of a person when he/she is a believer. At first glance, this doctrine is in conflict with the concept of the Quranic verses and narrations that consider having faith and doing righteous deeds join together. The main problem is that, since the Quran and narrations come from same source, the existence of conflict between them is not acceptable, therefore, a solution must be found to resolve the issue. Another issue is the cultural dimension and probable behavioral and practical misconceptions of these types of narrations. In this article via the analytical-critical method the narrations of the book al-Kafi have been examined in terms of document and text and as a result the initial conflict is finally resolved. The final result is that the title chosen by al-Kulayni for the part “With faith, sin does not harm human felicity” cause some people misunderstand these narrations. Overview to the Shia narrations in this regard shows that in fact there is no conflict between two mentioned parts of the book al-Kafi.

One of the methods of moral education is confirmation. In this method, the instructor evaluates trainee’s personality or behavior in the best possible way, attributing their actions to the best possible real motivations. The purpose of this study is to investigate and express the Qur'anic viewpoint on the method of confirmation in moral education. The research method is descriptive-analytical and comparative. For this purpose, the methods of moral education in the care approach are described first by looking at related books and articles. Then, the Qur’anic methods of moral education are discovered by referring to the Qur'anic verses and related books and they are introduced in three categories: thought, feeling and behavior. Finally, by examining religious moral teachings, the Qur'anic view on the method of confirmation is stated. The findings of the present study suggest that the Holy Quran has used the method of confirmation in a number of ways including developing a desire for virtues, honor, and dignity in humans, stating the innate dignity of human beings, and using the methods of negligence and repentance.

From the religious psychology point of view, the mental health of the individual and society is affected by immoral behaviors such as lying, absenteeism, eating of forbidden property, unlawful looking, free relationships between girls and boys. Education is one of the most basic necessities of life and plays a direct role in all aspects of human life, both individual and social. The purpose of this study was to investigate the psychological effects of guilt and denial of faith on educational functions and mental health. This research was performed using descriptive-analytical method by investigation of religious and psychological texts.

1) Faith is not in practice. 2) Narratives that believe faith is composed of three components are related to the narrative and to the opinion of the client; 3) Al-Kafi's narrations do not require interpretation, but are identical with some verses of the Quran, meaning that sharing and accumulating sins leads to denial.

Using an analytical-descriptive method and explaining the status of the theory of "systems" and its functions in the Quranic studies, this paper examined the Quranic functions of this theory. According to the survey, the theory of "systems" can be studied and proposed at least in five areas of Quranic studies: 1. The Quran with the Quran method of interpretation, 2. The semantic of the Quranic vocabulary, 3. The contemplation and harmonious understanding of the appearance of the Quran, 4. Answering to some temporal doubts and questions, 5. The order of the Quran. Examining these five areas shows that, using the theory of "systems" in the interpretation of the Holy Quran has beneficial results, such as I) avoiding partial commentary, II) achieving the exact meanings of Quranic vocabulary, III) discovering the relationship between verses and Chapters, IV) providing more convincing answers to the temporal questions and doubts, and V) showing the amazing order of the Holy Quran. These functions and results indicate that it is necessary for commentators to interact with other knowledge to develop, strengthen and subtilize the foundations of the knowledge of the interpretation of the Holy Quran to provide the new horizons from the teachings of the Holy Quran. 

In the Holy Quran, there are some words that have been expressed by various commentators on the history of Islam, including the word "Arabah." Therefore, in this scientific research, it is attempted, in the meanwhile, The views of the commentators have also been analyzed and through this, accurate knowledge of this subject can be found. A comprehensive review of the meanings of "Araf" comes from which the subsistence of all of them is aristocracy, degree of elevation and exaltation. "Arabah" is in fact the upper parts of the veil that holds out between hell and paradise, so that the Arabs are there, both the inmates and the paradises. These "Rejal A'rafs" are in the position that the characteristics which are in the image of the individual of the Hazir is based on all the concessions of the soul and their actions, and even see the people of hell and heaven after going to hell and heaven. And this official is undoubtedly an honorable dignity for them, not those who have such qualities, and not from paradise, but this is the spiritual status that these divine choices enjoy, and the hands of others are short of these great officials.