نشریه تفسیر اهل بیت (ع)
پیاپی 1 (بهار و تابستان 1392)

Naskh (Abrogation) in the Quran is one of the controversial issues of the Quranic Studies. Its nature, features, examples and issues have provoked widespread debate in the Quranic Studies. The product of these discussions affects, directly or indirectly, the sciences such as jurisprudence and exegesis of the Holy Quran.Recognition of abrogation theory of Ahl al- Bayt’s Hadiths, its concept and scope, along with answers to the questions and doubts are the main topic of this paper which have been organized through an analytical approach.

Naskh (Abrogation) in the Quran is one of the controversial issues of theQuranic Studies. Its nature, features, examples and issues have provoked widespread debate in the Quranic Studies. The product of these discussions affects, directly or indirectly, the sciences such as jurisprudence and exegesis of the Holy Quran.Recognition of abrogation theory of Ahl al- Bayt’s Hadiths, its concept and scope, along with answers to the questions and doubts are the main topic of this paper which have been organizedthrough an analytical approach.

To validate Shi`a and Sunni sources of traditional exegesis, it is possible and necessary to analyze them by content and document. Sources of traditional exegesis, both Sunni and Shi`a, are divided into early and late sources. Hence, sources of traditional exegesis are assumed in four groups. In this paper, the early and late Shi`a sources are published in this issue and other groups of the early and late Sunni sources will be published in the next. The author of the present paper first deals with the early Shi`a sources of traditional exegesis: "the exegesis attributed to Imam Hasan Askari (a.s)", "Ali bin Ibrahim Qummi’s Exegesis", "Ayashi’s Exegesis", "Furat Kofi’s Exegesis" and "Hibari’s Exegesis" then he comes up with the Shi`a recent traditional exegesis: "Safi", "Al-Burhan", and "Noor al-Thaqlayn" and finally he gives a brief account of "Kanz al-Daqaiq", "Tafsir Muasir (Contemporary Exegesis)", and "Tasir al-Athari al-Jami`".

The present paper is an effort towards introducing one of the oldest Shi`a exegeses written by one of the companions of Imam al-Baqir (a.s), Ziyad ibn Munzar, known as "Abu Jarud". This exegesis which has been attributed to Imam al-Baqir (a.s) is in fact a collection of Imam al-Baqir’s exegetical traditions collected by Abu Jarud. The book itself has been destroyed over times. It is not available in whole at present time. We can find some of its traditions in hadith and tafsir books which have been written by scholars of next generations, particularly the exegesis attributed to Ali ibn Ibrahim Qummi. This article deals with the topic in two parts: introduction to Abu Jarud, and recognition of Abu Jarud’s Tafsir.

Undoubtedly Ahl al-Bayt’s Exegetical Traditions are the most important tool for understanding the revelation. Since the issuance of the narratives, thoughtful Imami scholars have presented them in various forms. With the passage of time, and due to other factors, the exegetical methods and schools were established. Although little has remained of the bulk of exegetical heritages; the recognition of the early exegetical methods is a closely related and useful step for understanding Revelation. This article is concerned with Quranic traditions of Shaykh al-Qummieen Muhammad ibn al-Hasan ibn al-Walid, a prominent figure in Qom Hadith School and the author of "Tafsir al-Quran". After a brief exploration of the aspects of his personality, the author of the present paper makes an analysis of his exegetical traditions by content and documents analysis providing readers with statistics. Making a document analysis, he discusses the frequency of his reports from his teachers and cites examples from earlier sources. Making a content analysis, he views his reports from applied and topical perspective. Obviously, the use of an appropriate and modern method can be useful in recognition of exegetical movements and revival of early views in this area.

There are many verses in the Holy Quran which is concerned with other religions: their history and beliefs. Traditionally these verses are interpreted by mufassirun, but there is no one who has acted expertly in this field. Today, with all sciences being specialized, tafsir is no exception, and is moving toward the same direction, especially in today’s world, where scholars of religions are working on other religions more precisely than before and in a more referenced manner. This makes it imperative that the tafsir of Quranic verses on other religions be more specialized, since in this atmosphere we can no longer base our judgments regarding other religions merely on common and undocumented information. When someone ventures into the interpretation of the verses related to religions, he must be an expert in those religions, and preferably specialize and be well-versed in one specific religion, to be able to work on such verses with an objective and scientific view, free of all misinformation, allowing him to present an exegesis closer to the truth. To reach this aim, the first step is to know the history of the tradition of tafsir in regards to verses on religions. Judaism, among all religions, is more pointed to in the Holy Quran. So here we try to study the method of tafsir on the verses related to Judaism, from the beginning of Islam till now. In this study we will become familiar with the methods and the sources of mufassirun in this field, and learn of the errors from which they suffer.

Aban ibn Taghlab (d. 141 AH) was one of the Ahl al-Bayt’s elite students who had the honor of being with the Infallible Imams of his time. His skills in a variety of sciences gave him a perfect character that made both Shiite and Sunni praise him. Aban learned many things from Ahl al- Bayt’s pure teachings and at the same time tried to nurture and compile them. Aban’s compilations, like many writings of his time are completely lost. But the content of their works can be tracked and recovered somewhat. This paper tries to express the Taghlab’s status and retell the exegetical features of "Gharib al-Quran" or "Ma`ani al-Quran".