روایات ترتیب نزول

Verse three of Surah Al-Tahrim reveals the secret of the Prophet Muhammad (PBUH) and its disclosure by some of his wives, with traditional accounts attributing the disclosure and the conspiracy to a matter of female jealousy. Understanding the nature of this secret and the associated conspiracy is of special importance, as it has been reduced to an issue of female jealousy on one hand, while on the other hand, both Sunni and Shia commentators have linked the revealed secret to the caliphates of Abu Bakr and Ali (AS), influenced by these narrations. In this article, narrations of the causes of revelation from Shia and Sunni sources, relating to female jealousy and the caliphates of Abu Bakr and Ali (AS), are categorized and evaluated. Then, using the method of Quran chronology and the descending sequence of Surah Al-Tahrim, along with its proximity to Surahs Al-Munafiqun, Al-Nur, Al-Ahzab, Al-Fath, and Al-Saff, it is argued that the truth behind the conspiracy and the disclosed secret in verse three relates to the Prophet’s (PBUH) certain victory over the polytheists in the near future. Therefore, beyond the new interpretation of the disclosed secret under verse three, the method of chronology plays a crucial role in verifying the authenticity of the narrations of the causes of revelation, as the chronology of the surah clearly shows that the narrations of the causes of revelation were mistakenly attributed to verse three of Surah Al-Tahrim and incorrectly applied to it.

Considering the significance of the order of descent in the two knowledge of the Quranic sciences and the interpretation, the discovery of the ordinance of the revelation of the Holy Qur'an is a worthy study. This paper uses descriptive-analytic method to provide a comprehensive and efficient method for revealing descending order by systematically using all indices that are involved and effective in the order of descent. This methodology is designed in two stages: "Internal review of descending order narratives" and "external examination of descending order narratives". In this method, apart from the descending order narrations as the focal point, other effective indicators such as pragmatic reputation, descendants, aboriginal and obsolete narrations, exceptions, dates, historical verses, exterior fit and inner fit are also present. Therefore, the focus of the method on narrative descending order and its comprehensiveness and methodology in the use of all effective indicators differentiates it from other methods.Therefore, the focus of the method on narrative descending order and its comprehensiveness and methodology in the use of all effective indicators differentiates it from other methods.

The present research is to identify the extent of validity of the criteria for determining revelation order of the Qur’ān and to analyze and criticize different views in this regards. Mentioning the Makki and Medanis traditions, the traditions of reasons of revelation, historical evidences and the infallibles' conducts, content analysis of the Qur'ānic verses, Imam Ali's Book, the traditions of revelation order, the originality and validity of thematic interpretation and Qur’ān revelation, reference to the verses of "the verses revealed first" and "the verses revealed in the end", and some other related concepts to them, the researcher has attempted to depict the extent of validity and comprehensiveness of each of these factors in historiography of the Qur’ān and determining the revelation order. The researcher believes that the determination revelation order and its seizure is more related to Imam Ali's Book and the traditions of revelation order compared to other factors assuming that other mentioned references and criteria are not worth referring to solely. Implementing a kind of critical evaluation of other indices, the researcher maintains that their efficiency would be in effect provided with the fact that they are merged and be compatible with traditions of revelation order. Moreover, this writing is of the view that by determining revelation order, approaching revelation order interpretation using thematic method could be one of the most fruitful and essential approaches that could be one of the results to be noted, thus the researcher has attempted to show the harmony of these two factors.

The study of the position of "the Universe" as the material world has a special significance in its purposefulness or instrumentalism in politics; is acquiring of different dimensions of Universe, the purpose of politics, or is it the mean by which politicians approach it to the goals of politics? In this research, it is shown that a viewpoint has an independent view of the universe, it considers it the "goal of politics"; another group does not value the existence of the universe, and the third group considers it as "the mean" of achieving the goals beyond the prosperity of the eternal life. This study, by examining the verses of the Quran, attempts to show which group is accepted in the Qur'an and which is criticized.

The issue of the finalization of Quran’s text in the past few decades, from the viewpoint of western Quran scholars known as revisionists, has been criticized. This group, with John Wensbrough as their head, the author of Quran Studies, and his students, have skeptically reviewed all the documents and sources of Muslims that are used in the finalization of the text of Quran. One of these sources is the Islamic narratives which, in the eyes of traditional orientalists such as Noldke and Shwaly, are historical documents with a pivotal role in solving this issue. On the other side, proponents of revision consider these narratives invalid and have created a challenge in the path of Islamic sources, the most important of them being the Quran. In recent years, some western Islam scholars, with their pioneer being Harold Mutsky, have regarded these narratives as valid historical documents by criticizing the viewpoint of revisionists. Harold Mutsky, by criticizing the views of his predecessors and contemporaries, by dating the narratives and collecting and codifying the Quran, has determined the finalization of Quran’s text to be the third quarter of the first century, which shows the finalization of Quran to be after the passing of the Prophet (pbuh). In this paper, in addition to describing his method his dating and codifying the Quran, we have complemented the results of these narratives in finalization of Quran’s text. Afterwards, by considering other narrative evidences, the results of dating during the third quarter of the first century has been reinforced.

Historical interpretation or the interpretation based on the revelation order of the Quran has a short life and its procedure، advantages and principles have not been made cogent yet; hence، a lot of people have revolted against it. This article aims at explaining some of the most important advantages، principles and techniques of this interpretation method. Historical interpretation is considered the best interpretation method for the Quran because this book is a historical text and it was revealed during 23 years and following the requirements of the age of the divine mission of the Prophet. The rationale behind the revelation of the Quran according to a particular order applies to the interpretation of the Quran too. Almost all the chapters of the Quran were revealed all at once; a few chapters were revealed gradually and some parts of these chapters were revealed successively and there was not any long time interval between them. On the basis of the arrangement pointed out in the narrations related to the revelation order of the Quran and the critical outlook on it due to some problems، we can find out a definite arrangement of the chapters of the Quran and use it as a basis for the interpretation of the history of the Quran.

Considering the traditions of the chronological order inauthentic, Allama Tabatabai believes that we can restore the chronological order of Quranic passages through reliable ways of deduction (Ijtihad) and the context. The question is whether Allama himself has acted according to his own theory. However, traditions of chronological order are among the reliable sources for determining the chronological order of the Suras and verses. Some commentators have only counted on these traditions towards finding the chronological order. However, some others consider them unreliable and count on the context of Suras and verses for this purpose. Allama has a confirmatory and supplementary approach towards traditions generally, but he holds that the traditions of chronological order are not reliable at all. He presents certain arguments to prove his hypothesis, but they are to be reviewed and analyzed. On the other hand, he has not acted according to his own theory in Al Mizan Commentary. He does not refer to any tradition at all in some cases relying merely on Ijtihad. Sometimes he refers to traditions as further evidence for his Ijtihad and in certain cases, he turns to a critical analysis of traditions. This approach indicates that we can not follow a single method and it is necessary to proceed to a combined method of deduction and tradition.