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<Article>
<Journal>
				<PublisherName>Imam Sadiq(as) University</PublisherName>
				<JournalTitle>Quran and Hadith Studies‎</JournalTitle>
				<Issn>2008-3211</Issn>
				<Volume>1</Volume>
				<Issue>1</Issue>
				<PubDate PubStatus="epublish">
					<Year>2008</Year>
					<Month>01</Month>
					<Day>21</Day>
				</PubDate>
			</Journal>
<ArticleTitle>Ijtihad and Methodology in “Alborhan”</ArticleTitle>
<VernacularTitle>Ijtihad and Methodology in “Alborhan”</VernacularTitle>
			<FirstPage>75</FirstPage>
			<LastPage>102</LastPage>
			<ELocationID EIdType="pii">959</ELocationID>
			
<ELocationID EIdType="doi">10.30497/quran.2008.959</ELocationID>
			
			<Language>FA</Language>
<AuthorList>
<Author>
					<FirstName>Hamidreza</FirstName>
					<LastName>Fahimitabar</LastName>
<Affiliation>Faculty of Kashan University</Affiliation>

</Author>
</AuthorList>
				<PublicationType>Journal Article</PublicationType>
			<History>
				<PubDate PubStatus="received">
					<Year>2012</Year>
					<Month>11</Month>
					<Day>05</Day>
				</PubDate>
			</History>
		    <Abstract>Sayyed Hashem Bahrani, a 12 th century traditionist scholar, was born in katkan in Bahrein and spent most of his lifetime and also died there.He is the author of the most comprehensive traditionist exegesis in Imamiah called “Alborhan in the interpretation of Alquran”.
In spite of his traditionist approach, there are some rational elementsin above-mentioned exegesis. This kind of Ijtihad has been affected by cognitive and noncognitive foundations of author. In three part of this article we will identify and study Alborhan exegesis, Method andapproach of the author and his epistemological and noncognitivefoundations of him respectively.</Abstract>
			<OtherAbstract Language="FA">Sayyed Hashem Bahrani, a 12 th century traditionist scholar, was born in katkan in Bahrein and spent most of his lifetime and also died there.He is the author of the most comprehensive traditionist exegesis in Imamiah called “Alborhan in the interpretation of Alquran”.
In spite of his traditionist approach, there are some rational elementsin above-mentioned exegesis. This kind of Ijtihad has been affected by cognitive and noncognitive foundations of author. In three part of this article we will identify and study Alborhan exegesis, Method andapproach of the author and his epistemological and noncognitivefoundations of him respectively.</OtherAbstract>
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			<Param Name="value">Sayyed Hashem Bahrani</Param>
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			<Object Type="keyword">
			<Param Name="value">Alborhan</Param>
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			<Object Type="keyword">
			<Param Name="value">interpretationalmethod</Param>
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			<Param Name="value">interpretational blunt</Param>
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			<Object Type="keyword">
			<Param Name="value">cognitive and noncognitive foundations</Param>
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<ArchiveCopySource DocType="pdf">https://qhs.isu.ac.ir/article_959_0f840be9b8db4d3fbd5ba2ce59211f55.pdf</ArchiveCopySource>
</Article>
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