ḥasan rahbari

the Qur’an to describe the perseverance of some special servants of God in the face of hardships and sufferings. In this article, by exploring the concept of “graceful patience” in the Qur’an, narrations and commentary books, we will get a clear concept from it and test the hypothesis that the Qur’an’s mere narration of the mode of patience of Prophet Ya‘qūb (A.S.) and recounting his wish for enjoying graceful patience mean that his highness is fully embellished with this virtue and his way of patience can be a model for the whole of the believers? The article seeks to prove the claim that the exemplary of graceful patience in the Qur’an are prophets such as Job (A.S.), Abraham (A.S.), and the Holy Prophet of Islam (S.A.W.), and the Qur’an in telling the story of Jacob (A.S.)’s facing the loss of his son, does not intend to confirm the behavior of this great prophet and providing a full-length exemplar of his patience.

We encounter two types of verses in the Qur’ān; the verses that concern the conveying of the call to Truth and monotheism to the ears of the public and giving an ultimatum to all people on earth; and the verses that denote its not reaching the ears of those living in a number of towns and human dwellings. Now, although we believe in and trust the exoneration of the Revelation of any contradiction, then what is the source of such a contradictory impression about those series of Qur’ānic verses? What have the interpretations done to solve this Qur’ānic problem and how far have they fared in this respect? Have they done justice to this issue and given convincing answers to the contemplators? An inquiry into the interpretations reveals that some attempts have been made sometimes to solve this problem; but, as a thematic method has not been adopted, the desired result has not been achieved, and much likely they have ended up with fanciful assumptions. This article seeks for a thematic interpretation of the verses in question in order to find a worthwhile answer to this problem; an answer that may be of interest to the Qur’ānic researchers.

The knowledge of the Prophet and the Imam, which in theological terminology is called ‘ilm-i Imam (knowledge of Imam), although not religiously obligatory to believe in, has occasionally been discussed just as religiously obligatory in scholarly gatherings and religious Shī‘a circles, and many a time has in recent centuries challenged the Islamic seminaries and created inconsistent intellectual tendencies; to the extent that at times some had no choice except keeping silent or remaining cautious and conforming towards it. In such an atmosphere, Sayyid Muḥammad Ḥusayn Faḍl Allāh – the author of Min Waḥy al-Qur'ān – has not tolerated to remain silent on this issue and wherever the interpretation of the verses necessitated, he has dealt with it with a courageous penmanship and a Qur’ānic approach. But as to what he has had to say in this respect, in what intellectual trends has he been placed among the learned scholars, and what eminent intellectual features he enjoys, are the issues dealt with in this research.

Rethinking about the Qur’ān demands new approaches. The approach that the Qur’ānic scholars and researchers have come up with is the interpretation of the Qur’ān by the order of Revelation method. The foundation of such great task requires definitions, modeling, and infrastructures dealt with in this essay; and its research background has been pointed out so far as accessible. The perspective of the discussion and the outcome of the work process in such a method included the concerns leading to the pathology of the project and eventually to the criticism of the interpretation based on Revelation order. In order to avoid duplication and working parallel to the traditional interpretation and the “diversity of order” method, the writer has suggested the "thematic interpretation based on Revelation order" as a substitution to "interpretation based on Revelation order" and enumerated its advantages.

Human health and well-being have been among the important concerns that have since long past preoccupied human mind and prompted him to fight against illnessesand think up remedies. In order to win over such a crucial issue, besides employing natural means and elements, man has considered pleading with assistance from the unseen world as well. However, sometimes due to negligence of metaphysical messages or insufficiently perceiving them, he has gone astray and fallen victim to the snares ofsuperstition

There is no doubt concerning the role of traditions in the interpretation of the Quranic verses. Furthermore, forgery, fabrication, and weakness in certain traditions are among the known issues that all scholars and experts of Islamic sciences acknowledge. Sciences of tradition (‘ulūm al-ḥadīth) were founded on a basis to authenticate the narrators of traditions and verify their genuineness. Jurisprudence, which deals with people's practical acts of devotion and religious life, made it applicatory and sufficiently developed it to the extent that the appellation ‘ulūm al-ḥadīth became renowned as uṣūl al-fiqh (principles of jurisprudence); however, interpretation of the Quran which undertakes the laying of the foundations for and organizing the Islamic ideology, took a marginal position toward it. Tafsīr of Tibyān, as the cornerstone of comprehensive interpretation and one of the significant sources of its kind in Shī'ism, is composed by a man who had achieved the pinnacles of jurisprudence and approached the realm of interpretation with an overwhelming prerequisite knowledge of the Quran; thus, enjoying a momentous status and special significance among the Shī‘a interpretations. Most of the exegetical traditions have been transferred from Tafsīr of Tibyān to other interpretations that have been written afterwards. A review of Shaykh Ṭūsī's method of relating traditions in Tafsīr of Tibyān would perhaps encourage some deep research in this respect and expedite the purification of exegetical traditions. The present research includes such an approach.

Frequent references have been made to the urban and rural standards in the sciences such as sociology and human geography, which any scientist and expert has looked at from a different angle and presented a definition proportionate to their own information about it. In these definitions, physical development, population rate, the existence of civil, economic, and industrial institutions are among the most important indicators of distinction between cities and villages. Apart from these standards, however, the Quran introduces the touchstone of religious and social culture, which is very instructive and highly important. This article takes a look at cities and villages as well as the urban and the rural from the Quran's point of view, in line with an exploration into the cultural engineering of the Revealed Word of Allah.

Sound traditions play a significant role in recognizing the Quranic concepts and interpretation of the verses. There are many verses whose interpretation has not been possible except by referring the traditions. Even the honorable interpreters who have chosen the "Interpretation of Quran through Quran" and regarded the verses as sufficient for interpreting other verses have practically found out the insufficiency of this method and have been forced to consult traditions for interpreting and explicating many of the Quranic verses.In the history of the Quran interpretation, however, sometimes traditionism has denied the interpreters permission to make adaptations in traditions, paving the way for the forged traditions and Jewish and Christian lore (isrā'īliyāt) to enter the translation and interpretation of the Quran.The story of denouncement of Sāmirī by the Prophet Moses (A.S.) – upon his return from his trip to Mount Sinai – which is stated in Sūra Ṭā Hā, is among the verses that are enveloped in a halo of forgeries and dust of superstition.Examining the related traditions and unique sayings in the verse, the article seeks to remove superstitions from its concept.