فهرست مطالب mohsen qāsempur

requires the use of valid and reliable tools; From the beginning until now, the Occasions of Revelation (Asbab Al-nuzul) has been considered as one of these toolsThe way of knowledge, cognition and access to the Occasions of Revelation (Asbab Al-nuzul) of Quranic verses is one of the serious and important issues in this field that experts have dealt with in the relevant books.At first it seems that the attainment of the Occasions of Revelation (Asbab Al-nuzul), as most Qur'anic scholars have gone to it, is not possible except through observation and narration, and opinion and ijtihad have no role in it; And this view has limited the Occasions of Revelation in a number of narrations and even considered it ineffective or ineffective in understanding the verses of the Qur'an; but, the study of specific writings and writings that cause the Occasions of Revelation, such as commentaries and especially Tafsir Jāmiʿ al-Bayān, (as the Reference of interpretations and comprehensive interpretive efforts of Muslims in the first two and a half centuries) and the analysis of their content shows that although the prevailing and well-known view considers the knowledge of the Occasions of Revelation (Asbab Al-nuzul) of verses to be limited to observation and narration and This approach is achieved by Ibn Jarir al Tabari, but with more and deeper accuracy, it is achieved that in addition to observation and narration, ijtihad and opinion are also effective in forming and achieving the Occasions of Revelation (Asbab Al-nuzul).

Ibn al-Ghazāeri and al-Najāshi are assumed to be rijāl scholars of early era whose thoughts have undoubtedly affect on rijāl scholars of late era. Ibn al-Ghazāeri was dependent to rijāli views of Qom’s Hadith narrators. Analyzing their rijāli perspectives indicates a sort of similarities between them. This point results from especially describing and introducing narrators in his Kitāb al-rijāl. Meantime, cooperation of al-Najjāshi and Ibn al-Ghazāeri and their use of narrators such as Hossein Ibn Obeidallāh al-Ghazāeri, the father of Ibn al-Ghazāeri, illustrates that they have similar views in terms of their rijali method and manner. Beside their identical views about substantial issues, we can point to the influence of Ibn al-Ghazāeri on al-Najashi. Comparing these two rijāli scholars on the basis of their significant works shows their approach to Ijtihād rather than their reliance on observation when stating rijali aspects of narrators. In addition to their matching viewpoints such as their scholarly views, opposition with some Qomi narrators, the difference between validity of narrator and their Hadith, al-Najāshi and Ibn al-Ghazāeri are similar in their citation of famous theory of jarh and tadil (disparagement and crediting of narrators of Hadith). There also found to be some differences between these two scholars’ ideas. Obvious instances of these differences can be found in their opposing rijāli views. For example, Ibn al-Ghazāeri is strict in expression of rijāli views which is formed on Qomi narrators’ rijāli views, while al-Najjāshi is more moderate even in disparagement of narrators.

In research of the Quranic attitude towards the notion of perception, we come across with a vast semantic field in which many Quranic concepts are linked to each other. One of the fundamental concepts in this field is "Tadabur" or contemplation. In addition to many Quranic verses in which the necessity of contemplation for human beings has been emphasized with different terms, there are specially four verses where the term "Tadabur" and its derivatives are used. In these verses the act of contemplation has been considered as a task or even the aim of revealing Quran. This research is aimed at discovering the meaning of this term using semantic approach. The meaning, however, has received much attention by the Muslim exegetes in the past and especially in recent century. For this purpose, after reviewing the verses including the term and paying special attention to the exegetical literature, a brief image of the meaning of the word and its position in Quran will be presented. Later, following the structural semantic and by analyzing the syntagmatic and paradigmatic terms for "Tadabur" in Quran we will try to extract the conceptual elements of this Quranic term.

Hebry is among the Zaidiyyah hadith scholars and exegetes (3rd century A. H.). Based on the Zaidiyyah theological-doctrinal principles، he strongly believed that Imam Ali (a. s.) was the immediate successor of the Prophet (p. b. u. h.). The most important documents utilized by this exegete are the text of the Quran and the narrations with which Shiites agree unanimously. Based on the narration ‘Hassan (a. s.) and Hussein (a. s.) are Imams regardless of the course of action they follow’، he considered them to be Imams. Based on the views of the scholars of ilm-e rejal (the discipline which studies the biography of hadith transmitters) from among both Shiites and Sunnis، it was found out that most of the chains of transmitters are reliable ones; of course، a small number are not. Among these narrations، some are marfoo'' (their original transmitter is missing)، some are moqoof (neither acceptable nor deniable) and others are moanan (with a long chain of transmitters). In tradition to the narrations that originated from the Prophet (p. b. u. h.) and the other Infallibles، most narrations have been narrated from ibn-e Abbas and since he is not infallible، his narrations are considered neither acceptable nor deniable. The content analysis of this exegetical work indicates that the hadiths mainly deal with the virtues and glorious deeds of Imam Ali (a. s.). A small number of hadiths are related to the ‘cause of revelation’. Hence، a high frequency of ‘nazal fi’ (revealed about) in this exegetical work mainly concerns ‘the occasions of revelation’، not the ‘cause of revelation’. Since ‘cause of revelation’ narrations are alsopresented to highlight Imam Ali’s virtues and glorious deeds, they cannot be assessed on the basis of the common principles of fiqhal-hadith (the discipline which studies hadiths). In general, the contents of these narrations are only acceptable within the framework of Shiite beliefs and Imamate. Hebry’s exegetical narrations have been cited identically or with slight differences in wording or documentation in narrative sources of Twelvers and Zaidiyyah and even Sunni sources among which he following exegetic works are the most outstanding: Forat-e Kofi, Tafsir al-Borhan and Shavahed al-Tanzil.