abdolkarim bahjatpour

The concept of abrogation is one of the most critical topics in Qur'anic studies, extensively debated by classical scholars who questioned the divinely ordained nature of certain abrogated verses. This study revisits and critiques both the affirmative and negative evidence surrounding abrogation through a descriptive-analytical method, utilizing the deductive exegetical perspective as one of the contemporary approaches to the Qur'anic exegesis. The contextual revelation methodology (al-Tafsīr al-Tanzīlī) critically examines arguments for rejecting abrogation and develops evidence supporting its possibility by considering the cultural and social contexts of the society. By analyzing the reasoning of proponents and opponents of abrogation, this research evaluates the responses provided by both sides based on the standards of contextual revelation. These responses are either rejected, affirmed, or refined. Additionally, the contextual revelation approach strengthens the rationale for conditional abrogation, emphasizing the necessity of a wise approach to societal transformation, fostering an independent religious and social identity for the Islamic community, and testing the obedience and submission of believers.

According to certain evidence, the coming down gradually of the verses of the Holy Quran is obvious. Knowing the order in which the verses were come down has an effect on discovering the God’s intention. The role of Qur'anic verses and continuous or discontinuous cultural and social evidences in discovering God's serious intentions has always been emphasized. This appeared mostly in the form of distinguishing between Meccan and Madani verses and distinguishing exceptional verses; But commentators have also paid attention to order the coming down of verses. Hadiths have also been recorded about knowing sequence the coming down of verses, and the majority of Quranic commentators and scholars have relied on these hadiths and reports. But most orientalists and a number of Muslim commentators have relied on ijtihad and have stated criteria worthy of consideration in this regard. This article aims to strengthen the way of Muslim commentators and briefly evaluate the views of orientalists towards them. The research method of this article is descriptive and analytical and based on ijtihad in hadiths and historical sources, which has resulted in the preparation of a reliable table of the path of authenticating historical hadiths and reports and a selection from among them; In this way, after collecting all the tables and by applying the methods of hadith studies and finding the tables of Sahih al-Sandah and reflecting on context the coming down of the verses and their content, we can obtain a reliable foundation of order the coming down of the verses and strengthened the view of the Muslim commentators.

The Holy Qur’an has been sent down gradually. This coming down shows that the Qur'an has adapted to the contemporary context the coming down in a certain way. The contemporary society the coming down in Mecca has a situation that is different from the contemporary society the coming down in Medina. There were also differences in the method of content design within the Mecca or Medina period. There were also differences between the Meccan period and the Medina period in terms of the method of content design. The Tanzili style has made the gradual coming down of the Qur'an a research principle. According to this principle, the message of the Qur'an is not limited to the content, but also has an educational message in the way it is presented. In this respect, in the case of the family, the contents of the Qur'an have a method. In this study, some verses related to the family in the Qur'an are read in the order of coming down of the suras. At the beginning of its coming down, the Qur'an deals with ignorant family relations. In child relationships, girlhood is seen as a burden and a dishonor. In parental relationships, there is no distinction between respecting and obedience parents, and blind obedience to fathers is common. In marital relationships, the inheritance of women and the weak can be taken away from them. Frequent divorces and mistreatment with women are common. Gradually and in a specific way, the Qur'an combats such behaviors and creates a family in which the daughter is the many good. Families whose children do not obey their polytheistic ideas while respecting their parents. A family that associates with kindness to women and marriage is considered a strong covenant. The result of this paper is to show the method of institutionalizing the monotheistic family in the Qur'an.

Due to the special status of the topic of "monotheism", the Imamiyyah theologians have always paid special attention to this issue. The breadth of monotheism, and the ongoing challenge of Imamiyyah with the rival’s religious and sectarian thoughts, has made the situation of this debate and its method of structuring very important. The purpose of the knowledge of discourse is summarized in two areas: "education" and "defense of beliefs". In these two areas, materiality has a special place in terms of comprehensiveness, impediment and observance of the logical division criteria. Therefore, in this paper, by means of "library" and "analytical" methods, the structure of a considerable number of theological works of Imamiyyah has been examined in two parts: "privative or intrinsic monotheism" and "degrees of monotheism". As a result of this research, it becomes clear that the term "monotheism" has several different meanings; the structure of monotheistic debates has always been evolving and various structures have been proposed. In these structures, some levels of monotheism are sometimes neglected and sometimes the rational requirements of division are not met. In the proposed structure, it has been tried to pay attention to the monotheistic and rational organization.

In the view of the followers of the school of Ahl al-Bayt (the Household of Prophet Mohammad(PBUH)) drinking wine was originally unlawful and the divine Legislator gradually made it public. However, in the view of the other Islamic sects, drinking wine was gradually made unlawful and the divine Legislator first prepared the people for that and then announced its prohibition in the Sura al-Ma,ida. The important point of the verses 219 of the Sura al-Baqara and 43 of the Sura al-Nisa is their causes of revelation. Based on the Shi'a perspective, a person like 'Ali ibn Abitalib(AS) who was preferentially trained and educated by the Holy Prophet Mohammad(PBUH) was refusing, from the very beginning, to drink wine. But according to a tradition quoted in the exegetical sources of the Sunnis, the lord of the pious, 'Ali(AS) drank wine, on the occasion of the cause of revelation of the Sura al-Nisa that forbids the believers from performing prayer while they are drunk. Allamah Ma'rifat has strongly criticized and rejected this latter tradition. Investigating the report and the sanad of the tradition, reviewing the conflicting traditions, as well as several wellestablished evidences of the Quran and the validity agreed upon in all Islamic sects or approved by the followers of the school of Ahl al-Bayt, he rejects this claim. The present article approves the view of Allamah Ma'rifat and strengthens the aforementioned evidences.

The miracle is the defensive back up of the prophets against the presumptive doubts. The consistency of the miracle is dependant to Tahaddi or challange. The holy Quran is the miracle of the holy prophet of Islam and there are instances of challengings explicitly in the holy Quran. The holy Quran, the divine words, has 114 Surahs (chapters) in which the challengings are in different forms. Sometimes calls the people of the doubt to produce a chapter comparable to the holy Quran, in some cases to produce 10 chapters and in some other to produce one. The common idea in justifying the secret of the abundancy and diversity of challengings belives that it would be limiting the challenge to produce 10 chapetrs from the whole Quran and reducing it to produce only one chapter. Regarding the descent process of the Quranic chapters, the reason mentioned for the challenging, is not proofable if it is refered to Allah; but between the type of doubt and the reason of the ambiguity that causes the challenge there is relationship so-bidi-language.

Philosophy of liberalism has affected the nursing profession. Feminism and pragmatism are some aspects of liberalism in nursing. Individualism and egalitarianism are problematic for nursing implementation. Free economy and superior individualism are principles in liberalism which create problems in nursing. A lot of problems in nursing profession are based on liberalism philosophy. We Think about a new philosophy in ursing. We think Islamic philosophy is the be st choice. The function of nursing based on Islamic philosophy may have some similarities with liberalism but there are a lot of differences in principles. Today is a good time to create a new philosophy for nursing based on Islam.