فهرست مطالب مرتضی ایروانی نجفی

Knowing the precise and scientific meaning of the term "Collection of the Qur'an" in the first century of the Hijri is one of the topics that, despite the extensive studies of the history of the Qur'an, still needs to be analyzed and investigated. The term "collecting the Qur'an" was used by Imam Ali (a.s.), Abu Bakr and Umar in a period of time after the death of the Holy Prophet (pbuh) for an action about the Holy Qur'an. Undoubtedly, his action in gathering the Holy Qur'an was not the same, and the issue of the difference between these two Mushafs continued to be the site of theological and religious conflicts between Shiites and Sunnis until the fifth century of Hijri. The accurate identification of the concept of the plural of the Qur'an in the first century of Hijri in the hadith texts is a way-opener and determines the correct path for the study of the history of the Qur'an. In this research, an attempt is made to explain the meaning of the plural term of the Qur'an in the first century of Hijri with the method of pragmatics, which is a scientific and reliable method in determining the meaning of words. The components of utilitarianism, especially the character of Omar Ibn Khattab and Imam Ali (AS), show the difference in their attitude about the compatibility of revelation with the prophetic tradition or its incompatibility. This difference in attitude has finally led to the difference in the collective nature of the

The addition of the infinitive to the subject or object is one of the syntactic structures in which accuracy plays an important role in the correct understanding the meaning of the verses of the Holy Quran. Sometimes there is disagreement among the scholars who interpret the Holy Book of Quran in determining whether the infinitive is added to the subject or to the object. Translators have sometimes provided an inadequate translation. This article has tried to discover ways to resolve the difference in determining the qualificative role of genitive case and also to provide an expressive translation of this structure by using a descriptive-analytical-critical method and by examining a number of infinitives added to the subject or object in the Holy Quran. The solutions to resolve the dispute are as follows: Paying attention to how the sentences relate to each other, paying attention to the citation of the subject in the verse, paying attention to the reason for using rhetorical devices in the verse, paying attention to the interpretive context (the context of the discussed verse, the guiding purpose of the Surah), paying attention to the verses and narrations of the same subject of the verse and paying attention to the requirements of servant politeness. The use of these solutions in order to provide a correct and expressive translation of the infinitive structure added to the subject or the object is necessary: The use of verb in the translation of the infinitive, the use of an appropriate word for translation of the pronoun, the use of an appropriate word in addition to the accompanying added infinitive, the use of the explanations in parentheses, the avoidance of compression writing and the avoidance of literal translation.

Throughout the history of Islam, numerous works have been written as sources and studies on the authenticity and historical truth of the Holy Quran. These works aim to establish the credibility of the Quran, which is considered the most important source of the Islamic religion. However, there are criticisms regarding the research approaches and methods used in these books and sources. One of the main shortcomings is the failure of Quran scholars to acknowledge the Quran as a historical and social phenomenon. This oversight has led to a weak methodology in studying its history. Therefore, it is necessary to rewrite different aspects of the Quran's history by employing scientific approaches and methods that take into account its historical and social nature. To achieve a more comprehensive understanding, different approaches such as structuralism and critical analysis can be utilized. Structuralism focuses on analyzing the underlying structures and systems within a text, while critical analysis examines the socio-political context and power dynamics that influence the interpretation of the Quran. By incorporating these approaches, researchers can shed light on the historical truth of the Quran. They can critically analyze the sources and methodologies used in previous studies, ensuring a more accurate and nuanced understanding of its history. Paying attention to the structuralist approach in the study of the history of the Quran shows the connection between historical events, the Quran, and the prophetic tradition as the foundation of Islamic civilization; the historical events such as the murder of ʻUthmān ibn ʻAffān and the actions of Ḥajjāj ibn Yūsuf Thaqafī. The critical approach also indicates the necessity of historical criticism of the narrations of Zayd ibn Thābit, Ibn Shihāb Zahrī, Shuʻbat ibn Ḥajjāj, Ibn Abī Dāwūd, Abwʻbyd Qāsim ibn Sallām.

Numerical or statistical inimitability is one aspect of the miraculousness of the Holy Quran. Its advocates believe that other aspects of the inimitability of the Quran such as theological, verbal, literary, expressive, artistic, scientific, etc., may be violated according to different views. Still, there isn't such a problem with the numbers and digits because the results of all numerical and statistical operations are identical for everybody; for example, the answer of 2*2 is always four. Also, the results of all formulas, equations, and four main operations in mathematics are acceptable to everyone in the world. Therefore, in the field of numerical inimitability, some researchers have studied the Quran statistically through an approach that is the most correct in their opinion. In this field, perhaps Rashad Khalifa may be considered the most well-known person, whose theory about the miracle of the number 19 attracted a lot of attention. Similarly, there were other researchers who tried to prove the inimitability of the Quran through numbers. So, in this study, their theories and views have been introduced. Also, only regarding the belief in certain numbers as the key code or number of the Quran, and based on the qur'anic sciences and especially recitations (Qirāʾāt), their results were challenged; as in the process of proving the numerical inimitability of the Quran, they neglected many realities such as the differences in the qur'anic recitations.

Salafism is a social and religious thought and movement among the Sunnis that considers the way to solve the problems of Muslims to follow the method of the Salaf (early Muslims). However, they made many mistakes in this direction due to their distance from one of the weights, which is the lineage of the Prophet of Islam (PBUH), and offered opinions contrary to common sense and thought to the society. They were criticized, and today, with the advancement of the scientific level of society, these attacks and criticisms have increased and many questions and problems have been raised in the minds of young people and intellectuals about their beliefs, and they can not answer these questions with previous beliefs. One of these issues is the issue of "intrinsic monotheism", which was never mentioned in their classifications, because intrinsic monotheism is in clear contradiction with their belief in the physicality of God, but today, in response to young people, the views of "Algerians" The great Salafis are in the contemporary era as seen in the divisions of monotheism. He proves the inherent monotheism, although he is paradoxical in his interpretation of the verses, and in practice, with great caution, he opposes his words. This article seeks to explore his beliefs in "inherent monotheism," and to show the evolution of Salafi views over time.

There are reports in sunni narrative sources which show the prophet would present revealed verses to Gabriel . in other reports it was Gabriel who would recite the verses to the prophet before these verses would be revealed to him. in sunni sources the subject of presentation of Quran to the prophet by Gabriel or vice versa has found deep relation in some of quranic arguments such as : reciting , versions of reciting , collection of Quran by osman , and some people gaining credit via this. Associating " presentation issue " with these arguments shows the importance of examining the matter. whether one trusts or not can influence our views regarding these subjects and we can shed some light on them. this written piece is an analytical critical attempt to examine the problem of presentation , its position and effects on some Quranic issues. the results show presentation has no place in shia groups and it is open to criticism due to weak narration documents and errors in citations. even if one trusts its issue , interpretations which occur differently and involve other matters make credibility hard and weak.

Authentic recitation of the Holy Quran, in the literal sense, the quality of the letters and words of the Holy Quran is one of the most important and fundamental questions about reading the text of the Holy Quran. Different solutions to answer this question have been given by Shiite scholars. The famous recitation, as a valid recitation, is the solution of the jurists and the late fundamentalists in choosing the correct recitation. This research tries to achieve a valid reading in the eyes of the Ahl al-Bayt (AS) by using the method of historical study of documents and evidences and uses narrations as a historical evidence to recognize the authentic reading in the eyes of the Ahl al-Bayt (AS). Examination of the narrative evidence shows that the reading that the Ahl al-Bayt (AS) have used as a criterion in interpretation is consistent with the reading known as the narration of Hafs from Asim and which is famous in the Islamic worldevidence to recognize the authentic reading in the eyes of the Ahl al-Bayt (AS). Examination of the narrative evidence shows that the reading that the Ahl al-Bayt (AS) have used as a criterion in interpretation is consistent with the reading known as the narration of Hafs from Asim and which is famous in the Islamic world

A syntactic structure that plays an important role in understanding the Holy Quran is infinitive as being mudãf (annexed to another noun). Among the grammatical roles that the infinitive can annex to, are subject and object. Sometimes there is a discrepancy in whether the infinitive is added to the subject or the object. In this article, one example of this syntactic structure is examined; the annexation of "Zikr" to the majestic word "Allah", in verse 28 of surah al-Rachr('39')d. In order to reach a conclusion, after the literal review of the word "Zikr", the opinions of the commentators have been categorized and analyzed. Then 20 important translations of the verse 28th of surah al-Rachr('39')d have been studied. The vast majority of commentators and translators believe that in that phrase, "Allah" is object. In the continuation of the article, arguments are presented to prove that "Allah" can be subject. Then the meaning of remembrance of servants by Allah is explained. The author argues that in the phrase "Zikr Allah" we can also deal with the possessive as subject and from this point of view, significant concepts were obtained. Of course, in the phrase, assuming the possessive as subject does not mean that it cannot be object; but it simultaneously can assume subject and object.

In spite of the long stay of Sayyid ‘Alī Khān Ṣadr al-Dīn Madanī Shīrāzī (1052-10120 AH) in India and his distance from Shiraz and Isfahan, his kalāmī principles underlying the explanation of God’s anthropomorphic attributes in Rīyāḍ al-sālikīn clearly demonstrate Mullā Ṣadrā’s influence. Nevertheless, despite his agreement with the principles of the Transcendent Philosophy, his method of interpreting divine attributes does not fully conform to the principles of Sadrian philosophy. While clarifying the attribution of a number of anthropomorphic features to God, he adopts an ends-oriented method in order to purify Him from human characteristics. This is because the reasons for the manifestation of some attributes such as mercy and wrath, which are rooted in inner excitement, compassion, and sorrow, are not true about God. In fact, they can only be used for Him based on ends and outcomes. Although he speaks of demonstrating attributes for God without assimilation, this strategy is not consistent with the principles of the Transcendent Philosophy, particularly with gradation of being and distinction of existential levels of God’s attributes from those of human beings as explicitly stated by Mullā Ṣadrā and his fundamental theories.

The current paper examines the position of interpretative narratives by descriptive-analytic method in the newest contemporary interpretation of Sunni tradition, i.e., " Al-tafser al-waset " by Muhammad Sayyid Tantawy. Although his interpretation method is "ijtihadi", this method had not prevented his use of narratives in better understanding of verses. The current paper is organized in three sections. The first section addresses the interpretative narratives source in which the reviews indicate that the interpreter has a particular tendency to use Sunni sources with the least reference to Ahl al-Bayt (PBUH). He has used main commentaries in addition to “The Kutub al-Sittah”, that is, the narrations are indirectly reported. The second section reviews the types of interpretive narratives which are explained in ten categories. The third section includes the critique of interpretive narratives that indicates the presence of both documentary and textual critiques. The documentary critique is not based on the Biographical evaluation information of the commentator, but expresses the view of others and the narratives are without citing the source and often mention the last narratorhere.

One of the reasons that undermines the authenticity of a Hadith is the delay in its composition and compilation. Although this discussion has revolved around the history of Sunni Hadith, some scholars such as "Yahya Muhammad" have raised issues regarding the deficiencies of scribing and compiling Shiite Hadiths at the time of their issuance so that they can extend the consequences of delayed compilation of hadiths to Shi'a traditions as well. The analysis and response to issues raised in the book “The Problems of Hadith”, is the main purpose of this research. The primary evidences offered by the Shi'a that helps refute the claim regarding the hindrance in compilation of tradition are written hadiths of the Shi’a Imams and their companions. However, as Yahya Muhammad argues, these written hadiths, on the account of considerations such as discussion of Unseen and spiritual matters, dissociation with the Prophet’s tradition, personalization, and annihilation, do not refute the Shi'a claim about compilation traditions. In this paper, the authors attempt to explore the verity or falsehood of Yahya Muhammad’s claims after revisiting the history of the Shiite hadiths compilation during the life of the Infallible Imams (AS) based on existing evidences and resources.

The science of reading is one of the Qur'anic sciences which has the richest cultural heritage in the first few centuries of the Hijra, and by referring to the texts of Fahars, hundreds of works can be seen with the subject that was written at that time. The “justification of readings” became an important chapter in this science in the early stages of other works of art and became independent at the end of the 2nd century AH. Along with the famous remarks that were discussed by the Islamic scholars, “justification of the reading  of the incantations” appeared as a new field in the fourth century, and works were written on this subject. Al-Muhtasab by Ibn Jenni is one of the first and most important examples of the justification of the Quranic readings, which has been studied in the leading research. The author, with the induction of the various types of justifications presented for the purpose of reading this work, has typified these justifications. Examined cases include: justification based on “Bible readings”, “other Quranic readings”, “Hadith of Prophet Muhammad (PBUH)”, “poetry”, “Arabic dialects”, “likenesses”, “analogies” and “scriptures”.

There are a lot of comments in the history of the Quranic recitations about dividing and restricting Quranic readings to seven by ibn Mujahid, known as Ibn Mujahid.One of the main points of critics' input to this discussion and critique of his performance,is the principle of limitation and the prevention of the publication and expansion of any other reading of the Qur'an,except for its own choices.Given the large number of positive and negative comments,it seems necessary to examine historically his performance and answered this question: Is the restricting Quranic readings, heredity was made by him or no? the result is:The first founder of the thought of limitation in the Quranic recitation was the Prophet and after him, this thinking has been followed in different centuries and finally, Ibn Mujahid established it in the 4th century. For this reason, it cannot be confused with his restraint in the Qur'anic recitation.

Nowadays, one of the main elements of taghanni (vocalization) and beautiful reading of Quran, which is so important to the reciters of Quran and their audiences, is the usage of tajweed rules along with other effective components (such as voice and tone and observance of waqf and wasl (stopping and continuing in Quran recitation). Some historical evidences have confirmed the validity of the use of audio arts in Quranic recitation; however, there is a disagreement with the position of tajweed instructions in beautiful reading of Quran, and some, especially Sunni scholars, based on The “Haidth of Sab’ato Ahrof” (Seven Letters), along with sanctifying various citations, believe that both the differences between farsh al-ḥuruf (lexical differences) and reciting principles are driven from instructions by Prophet Mohammad (pbuh), followed by famous reciters (ghuras) since then. Through historical and case study evidences, this study suggests that the majority of tajweed rules, have been driven by factors such as Arabic dialects, and these rules have been sanctified gradually; hence, it is not possible to establish a religious status for most of its rules, such as idgham, imala and … .

Some of early precursor elites and jurisprudents of Shiite religion had repudiated vocal arts and phonic recitation of The Holy Quran and even considered it as singing musical songs and ordered to ban it. In contrast, some others with respect to their own personal references not only took the recitation of The Quran non-repudiated, but also considered it more influential on the listeners. They also set the appropriate framework for the recitation of The Holy Quran. The present research shows the positive viewpoints of Ahl-e-Bait in a historical and narrative approach and that they have used specific factors of legitimate singing in Quran and wiping off the negative thoughts of music. They, themselves were also pioneers in good recitations including The Holy Prophet’s recitations to the atheists, divine recitations of Imam Sajjad and its influence on the passing water bearers, and Imam Kazem’s recitation.

“Recite the Qur’an with the Arab tunes” is a well-known hadith that has always been of concern to the scholars of qarā’at, jurists, and hadith experts in the field of Qur’an recitation and jurisprudential discourses, with each group trying to prove or disprove it proportionate to their jurisprudential ideological doctrines. The present article first critiques the sources and chain of transmitters of this hadith, either through Shī‘as or Sunnīs, and then by lexical and historical exploration, shows that singing and utilizing tunes has been common in the era of the Prophet (S.A.W.) and even before that. The faith of Islam has also used a specific type of this effective art in better communication of its message to the addressees after removing its negative embellishments and employed an exclusive voice-and-meaning oriented pattern. It is tried in this research to delineate some principles with the extant foreign and domestic evidences of the above hadith.

One of the two major trends of Shiism is the one which called Usouli Shia and on the other hand there is another trend which has a special consideration on the Hadith.
Usoul trend has been established by Mufid, Sayyed Murtaza, Tuosi in Baghdad in fourth and fifth centuries. This trend transferred to Iran via their pupils and was altered on that area. This trend was well-known as moderate Shia trend.
This trend influenced on scientific and literal works and also Shiite commentaries of the Quran. Majmaa al-Bayan and Rouz al-Janan are two of these exegeses.
The most important features of these two interpretations are: ''paying attention to the external meaning of the Quran'', "avoiding from esoteric meaning of the Quran" and "being coordinate with the other Muslims, that is, Sunni Group". This study is going to focus on introduction of this tendency and its features. Bayan,

Alī ibn Ḥamzah al-Kisā’ī is one of the seven reciters of the Qur’an (ghurā’ al-sab‘ah) and the chief of the grammar school (maktab al-naḥwī) in Kūfah. He was precepted by more than twenty-five grammar and recitation teachers to the extent that none of his teachers became as successful as him.
Most of his disagreement with other reciters returns to the verbal rules which has nothing to do with the meaning of the verses; the word ’imālat, for example, is read, according to al-Kisā’ī, as containing a disjunctive glottal catch (hamzah) and a pause on the feminine marker (t). In most cases of disagreement between al-Kisā’ī and other reciters, al-Kisā’ī’s recitation accords with that of his teacher, Ḥamzah al-Ziyāt.
The present article, investigates not only special cases in al-Kisā’ī’s recitation, but also his academic character as well as his types of arguments and justifications in support of his recitation, with the help of grammar, conjugation, rhetoric, vocabulary and orthography.

I n the 2nd and 3rd centuries AH, it is mentioned 8 books with the subject of the differences of the masahif of al-amsar (Iraq, Sham -Syria- and Hijaz). Although these books have not conveyed us but their subjects (subject matter) is presented (reflected) in the next sources of the science of rasm al-mushaf and qira’at (the method of recitation of the holy Quran). The differences of the rasm-ul-khat (scripts) of the masahif of al-amsar can be divided in to two types: a. the differences do not cause the differences in qira’at (the method of recitation of the holy Quran) like record of “ی” or absence of it in the word of “ائتونی” / “ائتون” b. the differences cause the differences in qira’at (the method of recitation of the holy Quran); it includes the omitting or adding a letter or replacing a letter with the another one. The whole differences in the 2nd type are 54 cases. By now, there is no comprehensive point of view about its reason, time of its revelation and its effects on qira’at (the method of recitation of the holy Quran) or its impressionability from qira’at. Most of the ulama of mutaqaddimin (predecessors) believe that Uthman the 3rd caliph (c. 579 - 17 July 656) ordered to record them in the masahif of Imam but there is not this subject in the traditions (revayah) of collecting the noble Quran at the period of Uthman and from the other side, this work is in conflict with (contradicted) Uthman’s purpose to unite the Umma (Muslim community) in a single mushaf.

Observing documentation of hadith (isnad), has witnessed ups and downs at different eras, among Shia and Sunni scholars. Over the past centuries some Sunni scholars such as Ibn Taymiyyah and Suyuti have accused Shia of neglecting isnad, and therefore condemning them for it. Contemporary Sunni scholars have further claimed that observing documentation (isnad) is specific to Sunnis from which the Shia have copied since the fourth century on. This article has rejected these accusations based on the following arguments, citing examples for each: 1) Ahl-ol-Bayt’s emphasis on documentation and the narrators’ qualities, 2) Ahl-ol-Bayt’s observance of documentation 3) compilation of documented (musnad) hadith and rijal works before the fourth century, 4) Shiite hadith scholars’ practical efforts in documentation, 5) and Shiite scholars’ views on documentation. These evidences shows that the origin of such an accusation is ignorance and bias on part of the opponents.

The holy verse “O you who believe! Take care of your own selves” علیکم انفسکم in surat al-Máídah (the table spread) is one of the verses which is difficult to interpret. There are different attitudes to the verse about its relation with enjoying good and forbidding wrong evil (encouraging good and discouraging bad). Some have stated the abrogation of the law of enjoying good and forbidding wrong evil and some others have understood the particularity and conditional of enjoying good and forbidding wrong evil. The author with criticizing the attitudes and giving preference to Allameh Tabatabaei’s view believes that enjoying good and forbidding wrong evil are the cases of the self-purification. Allameh Tabatabaei with respect to transcendent philosophy (al-hikmah al-mutaaliyyah) and trans-substantial change -motion- (al-harakat al-jawhariyya) believes that the self -ego- (soul) exactly is the path of the man journeys and it is not the follower of this path. The destination and end of this divine path is Allah the almighty and it is necessary for all human beings “believers and infidels” to cover it. This approach to the verse has important benefits in the field of moral self-building and self (soul) training which have been analyzed and studied.

Reliance on traditions (aḥādīth) in the realm of obligatory precepts requires the preliminary conditions of authoritative (ḥujjiyat). However، since some have in relation to rules of conducts (sunan) relied on the rule of “tolerance in the evidences of sunan” and have consequently brought up the tolerance in the conditions of authenticity of sunan; and irrespective of the truth or untruth of resorting to the rule in the field of the preferable religious acts (mustaḥabbāt) and the detestable things (makrūhāt)، which is disagreed upon by the proponents and the opponents، the question is whether – given the applicability of the rule itself – this tolerance can be extended to the medical traditions. The subject followed up in this article is the application of this rule in medical traditions. As the studies indicate، it seems that the execution of the rule of tolerance in the realm of medical traditions face serious obstacles.