In regard to the abrogation of the peace verse by the 35th verse of Surah Muhammad (p.b.u.h.), an interpretational narration from Abu al-Hamza Thumali says that abrogation here denotes takhsis (specification of the general peace judgement by denying unreasonable peace). Abrogation of the 13th verse of Surah al-Zumar by the 2nd verse of Surah 48 has been pointed out in another narration. It is said that these two verses refer to two different subjects: the first one is focused on the Prophet’s (p.b.u.h.) sincere worship and the second one denotes the delusive sin from the standpoint of pagans and the remission of this imaginary sin, which is beyond the concept of abrogation (whether abrogation denotes any kind of alteration by the predecessors or what the successors mean by abrogation) and is unacceptable.

One of the most fundamental ideas of Allameh Tabataba’ i in Tafsir al-Mizan and that of Ayatollah Javadi Amoli in Tafsir-e Tasnim is belief in the independence of the Quran in authority, indication, and interpretation. They believe that the holy Quran, which claims to be enlightener of everything, is independent in both authority and in stating the signification and connotation of the verses. Of course, both interpreters have employed other interpretational sources such as narrations and historical evidence in their interpretation, which seems to be in conflict with the belief in the independence of the Quran. However, this conflict is resolved by Ayatollah Javadi Amoli’ s explanation referring to the non-monopoly of the Quran in authority and indication in his interpretive method and in that of his master, Allameh Tabataba’ i. One of the instances confirming this explanation is the use and impact of the narrations related to the occasions of revelation and comparative narrations contributing to the understanding and interpretation of these two commentators. Making an attempt to explain the types and function of narrations in the interpretation process of these two commentators, this article deals with a critical examination of the basis of the independence of the Quran and the impact of narrations on the understanding and the interpretation of Allameh Tabataba’ i and Ayatollah Javadi Amoli.

Asha, meaning order and honesty as apposed to anarchy and hypocrisy is the most significant principle of the Anciant Persian religion. There are some events and tales they are coloured by the asha principle. The manifestation of asha in such cases is the result of a certain religious experience known as the exegetic experience. The exegetic experience is in fact a religious interpretation and every interpretation presupposes some prior knowledge and principle according to which the interpreter relates together various events and phenomena. This article introduces some cases in which the presupposition of the exegetic experience is the principle of asha the argument is that the manifestation of asha as exegetic experiences has been the case mostly in the realm of political power and in the criticism and restraint of power Although it has been influential in the realm of individual relation and the natural order of things, thus providing social order and provoking civil progress.

Agility enables today’, s agencies to compete with other agencies and also makes today’, s agencies adapt themselves with the changes and respond rapidly. Therefore, agility is among the main factors of today’, s agencies success and survival. Nowadays, innovation agility and agile innovative organizations have been included into the plans of many organizations senior managers. However, factors effective on innovation agility have been less investigated in many educational organizations such as Ministry of Education in Iran. The present study aims at responding to this necessity,therefore, the current study has been conducted aiming at identifying effective factors on innovation agility in educational organizations and presetting structural interpretational model. Therefore, purposeful sampling has been done in the Ministry of Education statistical population and the samples selected in snowball sampling technique. The results of identifying concepts showed that innovation agility model in the Ministry of Education had 79 concepts. In addition, the results of identifying minor concepts showed that this model had 8 minor concepts which had been divided into 3 major concepts. Capabilities was among the major concepts. This major concept included two minor concepts of personal characteristics and cultural factors. The next concept was background factors. This major concept included two minor concepts of human sources and environmental factors. The third concept was facilitating factors. This major factor included four minor concepts of structural factors, strategic factors, organizational factors and management factors.

A large quantity of the interpretational treasure of Quran is limited to the ordinal interpretational style. In the past the thematically interpretational style is used in the internal Quranic themes. Martyr Seyyed Muhammad Bagher Sadr, the initiator and the sketcher of external thematically interpretation could increase in the extent of interpretation of Quran. This article tries to move ahead in these points:1: To derivate different stages of the external thematically interpretation and making a hierarchy of them for revealing the particular logic which is used in this method.2: To pay attention and to emphasize that the external thematically interpretation proposed here (contrary to the ordinal and the internal thematically interpretational style) is designable as a method of understanding (not only as an interpretational style). 3: We try to set forth for discussion the external thematically interpretation method through the interpretational bases of Quran. But this method has been beard in mind as a method of understanding in all of Islamic texts, including traditions.4: Martyr Seyyed Muhammad Bagher Sadr, didn't pay attention to the most important result of this method, the possibility of accessing to Islamic sciences. Perhaps we can say he denied the possibility discovery of Islamic science through of Islamic literature. This article discusses about this possibility.

In many hadiths, the provisions of the Qur'anic verses have been adapted to examples. These hadiths are referred to as Jerry's hadiths. Since the examples to which the verses of the Qur'an have been applied, have various types, hence, the typology of current narrations becomes important and necessary. The main question of this research is, what types of narratives can be divided? In order to realize the answer to the mentioned question, first the current narrations were studied and it was determined by the descriptive-analytical method that the current narrations can be divided into six types, which are: one: narrations expressing the example of application or the generality of the verse at the time of revelation, two: Narratives expressing the instance of application or the generality of the verse over time, three: narrations expressing the instance of the atom of application or the generality of the verse at the time of revelation, four: narrations expressing the instance of the atom of application or the generality of the verse over time, five: narrations expressing the internal instance of the verse at the time of revelation. Six: Narratives expressing the inner meaning of the verse over time.

Undoubtedly, one of the dangerous blights which has afflicted the narrative interpretations and the interpretive narrations are the exaggerative ideas and beliefs of the narrators which have sometimes led to hadith fabrication or semantic forgery and incorrect ta'vil of the Quranic verses. Developing cognizance of this phenomenon especially in the field of interpretive narrations involves some problems: the precise meaning of exaggeration and its bordering line with the real virtues of the infallible leaders of the religion (a.s.), the required criteria for the recognition of exaggerators and their exaggerative beliefs as well as the exaggerating narrators or narrators accused of exaggeration are not that much clear. Some of the questions dealt with in this article are: What kind of role and influence have the exaggerators had in fabrication of interpretive narrations and/or false ta'vils? What is the number of the narrators accused of exaggeration and the exaggerated narrations?

The intellect is the distinguishing feature of man from animals which has not been found anything more harmful than wine for intellect and the descent of man into the position of animalism is the result of that. Wine has always been forbidden in the heavenly religions based on this, however, the time and manner of declaring its prohibition in Islam has led to the confrontation of two viewpoints in the instant prohibition with the intoxicate of sleep in the sense of the state of being intoxicated (Arabic: سُکارَی) in verse 4:43 An-Nisāʾ (Arabic: النساء, An-Nisāʾ) and gradual prohibition with the intoxicate of wine. The findings of this research by a library study and descriptive analytical method indicate the accuracy of the theory of instant prohibition with Quranic, narrational proofs and rational confirmations and historical evidence in declaring the prohibition of wine in Makkī (Arabic: المکّیّ, suras revealed in Mecca) verses in early Biʿtha (Arabic: بِعثة) and its emphasizing in verse 5:90 Al-Maʾidah (Arabic: المائدة, Al-Māʾidah). In contrast, the inaccuracy of the theory of gradual prohibition of wine was proved due to its content contradiction and opposition to the Holy Book of Quran, because it is stated, on the one hand, that wine in the first stage was forbidden during the prayer time with the revelation of verse 43 of An-Nisāʾ, the sixth Madanī (Arabic: المدنیّ, suras revealed in Medina) surah in order to justify the gradual theory with the gradual rational law, but on the other hand, it is stated to the absolute prohibition of wine in its verse 219 and also in some Makkī verses by violating the law of gradualness, by declaring that Surah Al-Baqarah is one of the first Madanī Chapters (suras) according to consensus that was revealed after the Hijrah (Arabic: الهجرة). Consequently, the occasions or circumstances of revelations in Sunni exegeses by negation the intoxication of wine in gradual theory have subjective exit from this verse for the motivation of defense of drinking wine of some people and the unjust attribution to others by incorrect justifying the allowance of wine until the revelation of verse 43 of An-Nisāʾ in Medina. Therefore, the distinction between declaring the prohibition of wine in Mecca in early Biʿtha and the delay of several years of execution of Ḥadd (fixed punishment) of Khmer (the drinking of alcohol, shurb khamr) in Medina in instant theory, in addition to creating strong motivation in leaving and religious final notice has also been a kind of educational method of Islam. While the announcement of the absolute prohibition of wine at the same time as the implementation of its Ḥadd (fixed punishment) with the revelation of verse 90 of Al-Maʾidah from the last Madanī Surahs (Surah Madaniyah) or Madani chapters in the gradual theory is against the educational method expected by them. The unjustifiable consumption of some companions of drinking wine in Medina until the revelation of the prohibition verse in addition to the achievement of the Quranic theory of Saib Tabrizi (Persian: صائب تبریزی, Romanized: Ṣāʾib Tabrīzī) is among the consequences of proving instant theory of the prohibition wine.