مجله تحقیقات علوم قرآن و حدیث
سال نهم شماره 2 (پیاپی 18، پاییز و زمستان 1391)

The holy Quran, the book of guidance and edifiying human beings, consists of many scientific miracles and endless wonders. Quran has spoken of the creation and significance of mountains in 70 verses as it has revealed the mystery of their formation and the secret of their nature in different terms. Among its secrets and the philosophy of its creation, more than anything emphasis is placed on the establishment and serenity enjoyed by the inhabitants of the earth due to it and these mountains have been declared as an obstacle to the earth's disturbing shakes and fluctuation. In addition to preventing the earth from destroying trembling , they are responsible for refining and storage of water, avoiding storm and flood, making rivers and regulating winds. In modern knowledge , all these functions has been discovered and proved for mountains. The Mighty Allah has implied the secret of the mountains' creation by employing words as "kholeghat"(created), "nosebat"(set up), "algha" (cast), "shamekhat"(high), "rasiyat"(anchored),and the like , displaying the scientific and literal miracle of Qur'an. Literally analyzing each word and employing modern knowledge , some aspects of linguistic and scientific miracle of Quran has been discussed in this article.

A significant part of Sheykh Bahayi's books are allocated to hadith criticism and interpretation. In the field of hadith criticism , his assessments are concentrated on isnad analysis based on sciences of Rejal and Derayeh. In the field of hadith interpretation , he has employed information from different sciences such as vocabulary, grammar, jurisprudence, principle of Jurisprudence, theology, Qur'anic interpretations, ethics and theosophy. He has explained traditions based on foundations and regulations such as observing the apparent meaning, common sense, famous meaning, related verses, similar traditions, Sunni traditions, the works of commentators , the question of the narrator and the instructions of reason.

In this article, mentioning faked interpretive traditions concerning the story of Harut and Marut in verse 102 of Sura al-Baghara, this story has been studied from different aspects. Orientalists' studies on this story and its connection with folk stories and myths of different nations has been particularly examined; subsequently the linguistic and artistic features of this myth and eventually the differences and similarities of this story with that of the others has been considered. Clarifying the relationship between these narrations, it is demonstrated that this kind of relation is not seen in the Qur'anic story, as it is claimed by some, meanwhile the correlation between various cultures and the Islamic one has been displayed. This article can also been considered as a prototype for other comparative researches in which the study of similarities and disparities can be employed to reach a better understanding of the Islamic culture and its difference with other cultures, besides believing in its genuineness.

One of the means to reach the main and real meaning of a statement is employing related independent evidence (ghara'n monfasel). In the process of understanding a text, by related evidence (ghara'n) it is meant any statement having lexical or semantic relationship to the discussed statement which help the reader understand its content and purpose; these related evidence can either be in the same context (motasel) or independent from it (monfasel). As for related independent evidence, it is meant those evidences which are not present in the context of the discussed statement and contribute to attain the real meaning of the speaker, after reaching the literal meaning of the word. In this study, in particular, by this term we mean those traditions, verses and undoubtful reasons which have in some way, with regard to its meaning, a connection to the tradition we are to understand and helps us in reaching the real meaning of the tradition. Employing these independent evidence in understanding interpretive traditions, is based more than anything on the acceptance of this principle that "verses of Qur'an and traditions of Ahlulbayt are considered as one consistent unit".
Allameh Tabatabaei's application of these independent evidence specially those of verses and traditions, denoting his acceptance of this principle, is an efficient rule in the process of understanding interpretive traditions in Almizan.

The holy Qur'an's emphasis on knowledge, besides its allocating more than ten percent of Qur'anic verses to scientific issues in different fields, has turned the question of the relationship between these verses and different sciences to a genuine and meaningful concern. In addition, increasing growth of science and modern technology along with the social and philosophical thoughts arising from them, has turned this concern to a heavy duty. Efforts made in this field, are named as "scientific interpretation of the Qur'an". These efforts so far have experienced different approaches, the most important of which are: extracting sciences from Qur'an, Applying Sciences to Qur'an and employing it in order to reach a better understanding of Qur'an. The main deficiency of all these approaches is its failure in explaining the relationship between the changing theories of sciences and unchangeable revelation of Qur'an which has ended to degrading its teachings to mere preliminary recommendations. The approach presented in this paper is based on classifying experimental scientific statements in three different levels. Regarding such a classification, the interpreter in each level is facing a special kind of statements and theories which require its suitable scientific interpretation. At the first level, Qur'anic verses are the determiners for scientific statements, at the second level, they define the range of acceptable scientific theories and at the third level, they introduce guidelines and general principles for understanding nature.

Women from the viewpoint of the holy Qur’an are equal to men in human status and fair rights are considered for them. However, in the past, commentators' interpretations of some verses about women’s rights and their social and family relationships, have been in accordance with the terms of their own time . These interpretations are not consistence with the Qur’anic perspective and are not applicable to and compatible with women's contemporary situation. Therefore, an evaluation of these interpretations, given the contemporary valid understandings, will be necessary. Of most important one of these verses is verse 34 of Sura Al-Nisa’, known as the verse of Guardianship. This famous verse is the juridical basis for Civil Law in Iran.
Understandings of the concepts like Guardianship (Gheymumiat) and its limitations (Hudud), grace (Fadhl), the righteous women (Salihat), recalcitrance (Nushuz), custodians of the unseen (Hafizat al-ghayb), Fear (Takhafun) and hitting (Dharb), in this verse has been subject to different kinds of modifications until now. Given the fact that religion and revelation are beyond time and place and will not become obsolescent while human understanding of religion is limited to time, it is of great importance to study the course of evolution of interpretations, according to time, place and setting. This article studies the course of evolution in commentators' understanding of this verse and reviews some strategies for solving problems like Dharb (hitting). Eventually we will consider the deficiencies seen in various interpretations of this verse.

Among the issues about women in pre-Islamic era are the two following subjects: the status of girls and killing them. These two issues are studied in this artich from both Qur'anic and historical perspective. At first, Qur'anic verses have been examined from three aspects including hating girls, infanticide, and killing girls while scrutinizing the motives for infanticide. This issue will then be historically examined from four aspects including the history of killing girls, the area in which such acts took place, the struggles against it and the comprehensiveness of this view. In sum, this article suggests that considering girls as disgraceful cannot be taken as a general opinion in pre-Islamic era. History narrates for us of fathers showing good behavior to their daughters. On the other hand, the origins for killing girls can be sought in infanticide as part of the act of sacrificing human beings for gods, in which killing girls gradually and for different reasons, prevailed.