مهدی مهریزی

Women’s blood money is one of the most challenging issues related to women’s social rights, and it is gauged based on verses 178 of the Baqara chapter, 45 of Ma’ida chapter, and 92 of Nisā’ chapter. The exegetes’ stances are different in this regard. Some believe in the equality of the man and woman’s blood money, while others support taking the women’s blood money as half of the man’s blood money. The second view has led to challenges such as the suggestion of the existence of gender biases in the Qur’ān. Therefore, in this study, through collection and personal investigation of the themes, the viewpoints of the Western Islamic world exegetes (Ibn ‘Arabī, Ibn ‘Aṭīyya, Qurṭubī, and Ibn ‘Āshūr) have been explained and evaluated under verses related to women’s blood money. The purpose is to clarify the viewpoints of these exegetes on women’s blood money, express their principles in this regard, and explicate their treatment of the challenges related to women’s blood money. Although all aforementioned exegetes have taken man as primary and woman as secondary in creation, Ibn ‘Arabī is the only exegete that has related the amount of blood money to the human ranks of man and woman. Since he believes in the lower status of woman to man, he takes halving the women’s blood money as evidently natural. This view is used as the evidence for the challenges in this regard. Nonetheless, the qur’ānic thought is based on the natural similarity and unity of man and woman. A point that supports this latter view is that the criterion for evaluating all humans is piety. The indications existing in Ibn ‘Aṭīyya’s commentary, as a political figure in Andalusia, reveal that he believes in the equality of man and woman’s blood money, though due to his political status, he has refrained from explicitly commenting on this point and has dissimulated his opinion. Quoting opinions without giving priority to any of them, Qurṭubī interprets the verses related to blood money. However, the indications existing in his commentary indicate that he – like Ibn ‘Aṭīyya – believes in retaliation without giving the difference in blood money. As a modern exegete with reformist opinions in the Western Islamic world, Ibn ‘Āshūr has expressed the woman’s blood money to be half that of the man, without giving any further evidence. Moreover, he has not answered the challenges posed against woman’s blood money and the questions about gender bias in the noble Qur’ān. This is while – unlike the three previous exegetes – the foregoing challenges were present in his era.

One of the characteristics that plays a role in recognizing the identity of Imam Zaman is his name. The Holy Prophet 9 mentioned the name of that Prophet when announcing the coming of the savior, and it is also mentioned in the hadiths of the infallible ones. As many as 182 names, nicknames and nicknames for Imam Zaman are mentioned in the book "Najm Saqib Fi Ahwaal Imam Ghabib".The findings of the research show that according to the documents presented in the book of Najm Saqib, about the names and nicknames mentioned in this book, only the famous name and nickname of the Prophet are valid for issuance. Regarding the titles mentioned in this book, which are more than 171, since in most of the cases they contain praise meanings, they should be attributed to Imam Zaman as long as there is no convincing proof of their falsification and they contain meanings. They are not polytheistic and exaggerated, it is permissible despite the weakness of the document.

The existence of differences in the interpretive opinions of Muslims is undeniable, and one of the serious issues in exegetical discussions is to find the root of the differences in the opinions of commentators of the Holy Qur’an (especially in presenting traditional or modern interpretations). Commentators have different preconceptions and views on various issues, especially about some verses related to women. Some commentators have a traditional view and some have a modern view. This essay examines culture and gender and their role in providing traditional and modern interpretation. The method of collecting materials is desk study and the method of processing them is descriptive-analytical. After the investigations, it was found that different presuppositions and cultures play a role in presenting different interpretations and an example of traditional commentary about women can be seen in the commentary of Banu Amin and an example of modern interpretation can be seen in the opinions of Amina Wadud, and their opinions also had problems that were pointed out. The factors causing modern interpretations are: 1- The flourishing of human reasons; 2- Journeys; 3- meeting special people, 4- Cultural and social conditions.

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.

Heavenly teachings can be divided into three categories: beliefs, moralities and jurisprudence. Therefore, moral instructions are among the most important Quranic teachings that include a wide range of moral virtues and vices. In order to understand moral concepts, to identify their importance, to determine the position of each concept through which it is possible to take the right educational steps to train the people of the society, there is a need for indicators and standards that cannot be achieved easily, but one must try different ways to obtain them because they are not clearly explained in religious texts.With a descriptive and analytical approach and by making studies in the Arabic language, this article has determined these indicators for the classification of moral concepts: repetition, restriction, superlative, analogy, comparison of phrases and themes. With examples from the verses of the Quran, we have tried to explain that, based on these examples, the moral virtues of sincerity and gratitude are considered among the highest moral virtues, respectively. Though, for the final conclusion, a complete investigation must be done on the moral verses, which is being done in a detailed research.

One of the historical facts about the recitation of the Qur’an is the difference in recitation. The emergence of different readings is the result of two types that can be divided into natural and ijtihad causes. According to the research, a series of causes have been done naturally, which have also been addressed by students and commentators of Qur’anic sciences, such as: differences in Arabic words and accents, empty words from signs, Arabic and dots in The beginning of Islam includes the absence of the extended letter in the structure of words and the negligence of the scribes of the word of revelation in writing the exact calligraphy of the Qur’an. On the other hand, issues such as prejudice and selfishness of some readers in presenting new readings, ignorance of Arabic rules, competition between readers, imposition of morphological and syntactic rules, have been the ijtihad causes of some readers in the development of readings. By referring to the historical texts of reading books, the effect of readers’ ijtihad on Islamic sciences can be clearly seen.

Hadith dominant mainstream in eleventh and twelfth centuries, is moderate akhbari mainstream. It appears that because of merely existence of Hadith in Hadith society, they sentence it as true; but in fact they have criteria in order to authenticate narratives issuance and are faithful in doing this. Some of their practical ways in narratives issuance authentication are: Appearance authority of Quran and citing it in describing the narratives, middle approach to wisdom, special look to ijtehad, the rejection of Hadith Sana'i division, non-based conflict in narratives, attention to rijal science and citing to other narratives.Keywords: Moderate akhbaris, narratives issuance authentication, Practical method of issuance authentication.

There example are similarities and differences in the words of Mu'tazila and Shia theologists about the nature, types, ranks, and duties of angels. Some of these opinions are mentioned in the commentaries of Ibn abi al-Hadid and Ibn Maytham on Nahj al-Balaghah. The comparative study of their views is the subject of this research. This research is qualitative research based on its nature and method. With three explanatory, approximate, and critical approaches, it categorizes, analyzes, and explains the interpretive views of Ibn abi al-Hadid and Ibn Maytham. The commentators of Nahj al-Balaghah themselves are followers of one of the Islamic schools of thought and have views on religious principles and branches of jurisprudence that consider them necessary to defend. Ibn abi al-Hadid, a Mu'tazili, and Ibn Maytham, a Shiite, are not exempt from this rule. Through examining the views of the commentators regarding angels, the achievement of this research is to know their method in the explanation of Nahj al-Balaghah. Ibn abi al-Hadid and Ibn Maytham in their commentaries on Nahj al-Balaghah have discussed topics such as types of angels, describing them in terms of their lack of physicality, knowledge, worship, infallibility, sleep, the nature of Iblis and his comparison with angels, and also the superiority of prophets over angels. Ibn abi al-Hadid deals with these topics based on the words of the Imam (AS) from the perspective of Mu'tazili companions, and in some cases, expresses an opinion against Mu'tazili. In most cases, his method is rational and practicing religious jurisprudence. Ibn Maytham also categorizes and describes angels by referring to the verses of the Quran and the narrations of infallibles. However, his method of content analysis is based on the interpretation of the exterior to the interior.

An analytical approach to the meaning of Ayah Ila with emphasis on examining its conflict with women's sexual rightsAyah Ila is one of the verses related to women's rights in the Qur'an, where various views have been expressed about the ruling in it. The current library research - in a new approach and without a specific background - considering the connection between the aforementioned ruling and the sexual rights of women, using the method of textual research and relying on the views of the Qur'an scholars of Fariqin, to examine different views. and has come to the conclusion that: because of the conflict with the sexual rights of women and the general lines of the Holy Sharia, the ruling of Ila cannot be considered as a sign of Islam and a permanent ruling. found and based on this, it should be counted as one of the rulings for which the preliminary ruling is valid.

The sociological field of economic justice is one of the most important and obvious areas of Islamic justice that the Qur'an has proposed in various verses. The social field of economic justice in the Qur'an is based on preserving the financial privacy of others and encouraging work and establishing equality in transactions, and it can be examined in three stages: origin-oriented, process-oriented, and result-oriented. Observance of sociological economic justice is one of the fields of excellence and development of the society, and the interpreters of the Holy Quran have taken great care in interpreting such verses and have tried to define the dimensions and indicators of the Quranic economic sociological justice theory by explaining and accurately interpreting these verses. This research, based on the analytical-descriptive method of Allameh Tabataba'i in Tafsir al-Mizan, examines examples of social and economic justice in addition to the three mentioned axes, and evaluates and examines examples of sociological economic justice and how the interpreter's method in extracting examples from the verses of the Qur'an. will pay. Allameh Tabatabaei, relying on philosophical concepts or knowledge of statecraft and the divine justice system, has explained the sociological examples in an enlightening and precise way, and in the necessary cases, he has included historical and narrative examples in the commentary.

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.

The Holy Qur'an, an important part of its verses is the statement of moral concepts, tries to create a society that has material and spiritual perfection with moral guidelines. The necessity of the existence of a moral society today is felt more than ever before, that its realization is not possible except in the shadow of moral education; that various theoretical and practical factors play a role in creating it; Among the theoretical factors is the classification of moral concepts so that in this way it is possible to identify the important and important in moral concepts and the educational steps for the education of people in the society can be determined correctly. Therefore, in this research, with the mentioned research objective, the author has classified the moral virtues with the focus on human relationships in the Qur'an verses with a descriptive-analytical method. has explored themes and themes, and based on this, he has been able to classify twelve out of sixteen ethical concepts as research findings in two branches with the culminating point and intersection of the ethical attribute "sugar".

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.

Muslims have been writing about Quranic studies for a long time. Kitab Fada’il-al-Qur’an by Abu Ubaid al-Qasim bin Salam is one of the earliest in-depth Comprehensive sources. The main research question was what underlying causes affected the composition of Fada’il-al-Qur’an, and how can the relative importance of those aspects be analyzed? Analytical data on the “influence of Fada’il-al-Qur’an,” “the interaction and relationship of Fada’il-al-Qur’an with other books in its era,” and “factors influencing the writing process of Fada’il-al-Qur’an” was presented using an orderly procedure and analytical induction. Coding and categorization were employed to collect data for this qualitative study. Due to his proficiency and competence in hadith studies, Abu Ubaid aggregated the hadiths of the Quranic studies using ijtihad and critical perspectives. Due to the author’s Freedom, expertise, and proficiency, internal elements had a greater impact on the writing process of Fada’il-al-Qur’an than external ones. The book’s history, structure, and purpose, as well as Abu Ubaid al-Qasim bin Salam’s social background, personality, and companions, as well as his reputation and monograph in addition to having a comprehensive book, and academic and ethical personality of Abu Ubaid all played a role respectively in making Fada’il-al-Qur’an an influential book in hadith studies.

The doctrine of the Trinity and the divinity of Jesus (pbuh) is one of the most challenging beliefs of Christianity, for which there is no evidence of its acceptance in the four Gospels. Hence, Christians have historically been divided on this issue and have not been able to provide a solid basis for it. Christians disagree about the divine or physical quality of Jesus (pbuh), and the levels of their ancestry and their eternity or accident, and each sect considers itself right and the other void. The question now is how the doctrine of the Trinity evolved in the Gospels, and how Islamic traditions have dealt with the issue of the Trinity. A descriptive-analytical study of this issue shows that the Trinity is based on shaky foundations and can be rejected in the four Gospels. The Infallibles (pbuh) also considered the field of Christ (pbuh) free from polytheism, and in the face of the doctrine of the Trinity with the approach and tradition of narration, rational and argumentative argument on the worship of Christ (pbuh) and explaining the nature of the Holy Spirit, and proving monotheism and They have rejected God as a partner and have explicitly considered any of

In Shiite and Sunni hadith sources, examples are mentioned that belong to khums (almsgiving), of which is “Rikāz”. The previous researches regarding this issue are mostly jurisprudential and do not have a historical and comparative approach. In Shiite and Sunni sources, narrations of rikāz are divided into two categories: a group of narrations mentions rikāz clearly in sole, in which there is no indication to the concept of rikāz. The other group mentions several narrations from the Prophet (PBUH), some Companions and Followers of in Sunni, as well as the Shiite Imams (AS). They have in-text evidences by which one can get a closer understanding of rikāz. In Shi’a rikāz means mine, everything found valuable, any kind of unused property, and common coins and in Sunni it means mine, old treasures, and dafīna (burials). The main difference between the narrations in the concept of rikāz refers to the lexical interpretation of this word.

For the scholarly ontology of the sources of the Qur'anic sciences, there is no regular writing that illustrates the factors that influence the development and writing of important sources of the Qur'anic sciences with historical analysis for scholars in the field. The present study is a historical analysis of 9th-century Qur'anic Comprehensive Science Resources that provides qualitative research with analytical data on the influence of "Basaaer Firouzabadi and Al-Taysir Kafiji" and "the relationship between these two books with its contemporary companion books; "Mavaghe al-Oloom of the Bolgheini " and "Fazaael al-Quran of the Asghalani " have been addressed to specialized audiences of the Qur'an. Basaaer has had a remarkable impact on the comprehensive discussions of the Qur'anic sciences, considering the scientific, cultural and political circumstances of that day. Fazaael al-Quran is lower than Basra in terms of function, structure and content. Mavaghe al-Oloom is less influential than the book of Basaaer, and has had a declining influence on the sciences of the Qur'an in the 9th century. Kafiji's pride in the book of Al-Taiser, and on the other hand, the modesty of this book by Souoti, is moderate. These results help to understand the flow of science (Quranic sciences) and complement the quantitative and qualitative knowledge and insights of scholars on the "history of Quranic science resources".

Finding the way of administration of Imam of Time (Leader of the Time) (A.S.) is only feasible by the reference to the narrations of the infallibles (A.S.). So doing, it can be found that some of the narrations made evidence for the use of violence in the establishment of Mahdavi Administration. The method of this research is library study. First, the related narrations were collected and the ambiguities out of them were mentioned then. After that, considering the narrators, the narrations were interpreted and the ambiguities were discussed. The findings of the study show that most of the narrations were poor as far as evidence is concerned, invalid in regard to evidential validity, and just valid in regard to narrating. The result is that the Hazrat`s method is cultural meaning that first of all, he invites all the people worldwide to Islam, if threatened to death, the war is also used.

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.

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.

Islam and one of the main elements of the cultural difference between Muslims and atheists, and it has maintained its function in distinguishing Muslims from Westerners. restraint, and even force Muslim intellectuals to soften against this thinking. In such a day, Imam Khomeini (ra) tried to take a step towards reviving the hijab in Iranian society, out of fear of the Prophet's educational method, which is based on the decline of the Qur'an and the revival of the hijab in the pre-Islamic ignorant society. he believed that the lack of hijab and restraint was the trick of colonialism to anesthetize and destroy the generation of countries so He made the policy of forcing women to wear the hijab in the offices and at the level of the country one of the priorities of the cultural program of the nascent system of the Islamic Republic of Iran and did not show the slightest tendency in this regard. This descriptive-analytical study has reached this conclusion by comprehensively examining the subject of hijab, especially the revelation and stabilization of the verses of hijab and the stance of Imam Khomeini (ra) in different periods and comparing it with the positions of his contemporaries, that Imam Khomeini (ra) revivied the hijab in the political society of Iran.

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

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.

Regarding women's clothing, the Holy Quran uses several words. "Khimār"(head covering) in verse 31 of surah "al-Nūr" is one of these words that the jurists and commentators disagree about its meaning. As a result, they have expressed different views and rules about women's head covering. Meanwhile, the semantics of words and expressions used in the text of the narrations can help to understanding this issue. So, in this paper, first, by using the science of etymology, the root and meaning of this word were examined in the proto-languages. Then, it was searched and analyzed in the pre-Islamic literature as well as lexical sources, and the evolution of its meaning was explained throughout history. Finally, by collecting and studying those narrations of the companions (Saḥābih) and the Successors (tābiʿīn) in which this word was used, this meaning was exactly explored, and its usage was determined. The findings suggest that the word " Khimār" originated in Afro-Asiatic languages. Also, throughout history, this concept evolved from the "covering" in its general meaning and without considering a specific gender into "the women's head covering" in the Islamic culture. The narrations of the Companions and the Successors emphasize the concept of the women's head covering too.