Journal of Researches of Quran and Hadith Sciences
Year:2019 | Volume:15 | Issue:4 (40) |Papers Count:8

the important factors in the verbal and semantic development of the vocabulary of a language is the emergence of a new religion. The descent of the Qur'an, which is the hallmark of this emergence, has brought about the transformation of the meaning of the Arabic vocabulary, and in fact, in the context of the custom of the time of descent, there is a special custom, which, without knowledge of this custom, does not allow the correct perception and translation of the language. The present study seeks to answer one, firstly, what is the meaning of the particular Quranic traditions and its linguistic characteristics? And secondly, what is the ratio of the vocabulary related to this category in the Quran, with the understanding of the meaning of these words? Therefore, based on the descriptive-analytical method, first, a detailed analysis of the special rules of the Qur'an and its formation factors have been presented, and then the manifestations of its effect on the semantic evolution of Arabic vocabulary with mention of the examples have been investigated. The Qur'an is the development of Arabic vocabulary in various forms, such as the development or assignment of signification, the change of the use of the right, the transfer of meaning from weak to strong, and vice versa, the degradation and promotion of signification, the use of the word in a whimsical sense, Has struck This discussion has, in view of how the interpreters are processed by this phenomenon and the influence of translators from them.

Although in the dominant thought of Islamic theology the theory of Ṣ arfa has not been properly considered and not widely accepted as an aspect of the miraculous aspects of the Qur’ an, Sayed Murtaḍ ā ‘ Alamulhudā (d. 436 AH), a prominent Imami scholar in the fourth and fifth centuries, was a serious partisan of this theory and proved it in detail in his book Al-Mawḍ iḥ ‘ An Jahat 'I'jā z al-Qur’ an (al-Ṣ arfa). The present study, which deals with various aspects of Ṣ arfa theory in Murtaḍ ā 's Al-Mawḍ iḥ , shows that Sayed Murtaḍ ā , as a tough advocate of the theory, contrary to common criticism on those support Ṣ arfa, did not deny the miraculous aspect of the Qur’ an at all. It also argues that he, despite certain attempts to eliminate him from the list of those believing in Ṣ arfa, seriously advocated the theory in this book. This implicates to the importance and necessity of a scholarly and precise study on this theory and this book. In this article, Murtaḍ ā ’ s general rationalist approach and his detailed arguments are explained and his different foundations in the expression of miracle, challenge (taḥ addī ), and conflict (mu'ā raḍ a) are introduced. It also recognizes his general methodology in proving Ṣ arfa theory, which is to reject all other aspects of the miracle suggested by previous Muslim scholars other than Ṣ arfa.

This writing aims to investigate the position of emotions in ethical education from the viewpoint of the caring approach and ethical teachings of the Qur’ an. Based on the descriptive-analytical and comparative method, firstly the goals and methods of ethical education in caring approach are explained, through referring to relevant researches. Secondly, the goals and methods of ethical education are extracted from the holy Qur’ an, represented in three titles of thought, feeling and behavior. Comparing the goals and methods of ethical education in the caring approach with Qur’ anic teachings, finally, the position of feelings in the moral education, in the Qur’ an and in the caring approach is explained and compared. The results show that, from the viewpoint of the caring approach and ethical teachings of the Qur’ an, the education of ethical emotions has a high state and an important and influential role in moral education; in contrast to Noddings, who considers emotion as the basic criterion in morality, the holy Qur’ an considering the moral education of man, pays attention to all three dimensions of his perception (knowledge), feeling and behavior; moreover, from the point of view of the Qur'an, the education of feelings and moral emotions of man must be based on intellect and thought.

For a long time, “ imagery” has been widely studied as one of the literary aspects of the word by many literary scholars. Contemporary theorists have always been exploring the origins of the rhetorical industry by searching for illustrations in the Holy Qur’ an. In the Qur’ an, “ Sū rah Hū d” contains numerous images of the life of the Prophets' tribes such as Noah, Hood, Shelah (Saleh), Lot, and Jethro (AS), and in fact the main contributor to the fate of these tribes was move and strive. The present paper, based on the descriptive-analytical method, investigates “ motion verbs” in the imagery of these stories, and then the type of such verbs and the reason for their dominance are examined. The superiority of motion verbs to other verbs indicate the concise and tangible imagery of stories, which is coherent with images which are full of weird punishments. Among the “ trans-motion verbs” , too, the horizontal trans-motion is more than the other verbs, which reflects the human actions to himself. The evil and good are entirely in their horizons, which will affect man himself and thus one can take a deeper understanding of meaning.

“ The Cause of Revelation” (asbā b al-nuzū l) is an issue of Qur’ anic sciences, discussing the events and causes of sending down the Qur’ anic verses to the Prophet Muhammad (PBUH). Naturally, the Companions who witnessed the discordance of revelation and narrated it, had the task of narrating asbā b al-nuzū l, as well. “ What is the position of the Prophet (PBUH) in expressing asbā b al-nuzū l? ” is a question that has not been replied so far. The present article seeks to answer it, using the analytical, descriptive, and historical method. Findings show that the Prophet played an effective role in expressing asbā b al-nuzū l, so that those asbā b al-nuzū l whom the Companions did not observe were retold by the Prophet himself. It is also argued that whenever a verse was repeated by the Prophet, it did not mean that the verse was sending down to him twice, but it was only recited by him again. In addition, when he recited a verse about a person, event or happening, such circumstances may not be accepted as asbā b al-nuzū l and hence they could be applied in interpreting the holy Qur’ an.

The source and main factor of human actions is among the most important issues have always being concerned by scholars. The holy Qur’ an addresses this fundamental issue in the verse 17: 84, with the key term of "shā kilah". There are other relevant concepts with shā kilah in Qur’ anic discourse, such as effects of divine providence, individual authority and social factors on human performance. The concept of shā kilah is the most important word, which exegetes have put forward different opinions on its meaning in the course of interpretive history. Specifically, in two periods of the emergence (the era of the Prophet (PBUH) and Imams (AS)) and the classics (from the second half of the third to the sixth centuries), we witness the evolution of the attitudes toward this notion; during the period of its origin and development, the commentators’ ideas are mostly simple and short, but by next centuries in the classical era, various methods have been adopted to explain the meaning of this notion and discover its ambiguity. The first approach of explanation is the use of narratives that communicate between the shā kilah and “ believer’ s intention (nī yyah)” . Then, the mixed opinions are observable. Also, the use of verbal, mystical, and literary presuppositions is visible in order to explain its meaning. Therefore, observing the evolution of perspectives on the meaning of shā kilah expresses a semantic development in the meaning of this notion.

“ Muḥ kam” (firm) and “ Mutashā bih” (similar) are of the most important topics of Qur’ anic sciences. Ayatollah Ma'refat's studies on this topic has innovations, but they may be considered and criticized. In the present paper, these considerations (or comments) are discussed in five subtitles of “ the technical meaning of mutashā bih” , “ types of mutashā bih” , “ the interpreted (ta’ wī l) meaning of mutashā bih” , “ the cause of existence of mutashā bih in the Qur’ an” and “ the interpreted meanings of the Qur’ an” . The most important considerations are that the emergence of the seventh verse of sū rah 'Ā l-i 'Imrā n does not take on the interpreted tashā buh (similarity). In addition, transversal similarity, i. e. the mutashā bih verses at the time of revelation were muḥ kam and afterwards in the later periods became mutashā bih, is not compatible with the advent of the seventh verse of 'Ā l-i 'Imrā n. The reason for similarity in the Qur’ an is not limited to the short word and long meaning, but testing the people for their referring to Ahlulbayt (as) is the most important cause of tashā buh in the Qur’ an. The interpretation of the Qur’ an, in addition to the esoteric meanings, includes esoteric examples as well. This research method is descriptive-analytic.