Journal of Researches of Quran and Hadith Sciences
Year:2015 | Volume:12 | Issue:3 (27)|Papers Count:8

Scholars studying Quran have considered "interpretive traditions" as an important source of exegesis, and have referred to it at times of elaborating the verses. Interpretive traditions are those which in one way or other deal with elucidating the sense, meaning and denotation of the Quranic verses. In this article Ibn Shahr Ashub’s "Mutashabih al-Quran" has been scrutinized for different types of "interpretive traditions", analyzing their most important functions along with their application based on precise examples.The conclusions reached in the study are as follows: although the author has not widely used interpretive traditions, he has made his effort to best use these traditions for a proper clarification of the verses with the intention of reaching the most accurate interpretation revealing the real purpose of the divine message.

The word "name" and its derivatives are widely used in Islamic sciences (both traditional and rational ones). This article has examined the exact meaning of the Ahl-ol-Bayt (SAA) being the most beautiful names of God, as has been stated in the Islamic traditions and it has consequently identified its broad field of meanings as follows: they are the legislative guides to the commandments of God, esoteric guides in creation, guides to God's Attributes and Names, the best mediators between people and God, the best manifestation of the names of God, and finally in the status of servitude, they completely surrender to God. Considering such a broad semantic field, these meanings, partly or at whole, might be meant according to the context.The comprehensive lexical analysis of the term, in one hand and the meaning of the Ahl-ol-Bayt (SAA) being the most beautiful names of God which is used in an absolute, unqualified meaning, on the other hand, are the main reasons for justifying such an opinion about these group of hadiths.

Allamah Tabatabayi is one of the greatest Shiite contemporary interpreters of Quran whose exegesis has great significance from different aspects. Examining variant readings (Qera’at), criticizing them or preferring one over others, is one of those issues which have a special status in this exegisis. Studying Allamah’s approach shows that he adapts different stands about variant readings: at times he criticizes them or he prefers one over the others, sometimes he does not make any preference due to its not having any impact on the meaning, at times he just mentions variant readings without any judgment and finally occasionally he mentions one reading in support of a particular interpretation.Furthermore, this article has examined Allamah Tabatabayi’s criteria for preferring or criticizing a particular reading along with analyzing the cases in which have been preferred without any argument. His most important criteria for criticizing a reading are as follows: the weakness of isnad, its implications, considering syntactic rules, inconsistency with the rules of inscription of the Quranic codex, distinguishing interpretation from reading in traditions which seem to imply distortion (tahrif). On the other hand, his most important criteria for favoring a reading are as follows: consistency with the literal context and also with grammatical rules, having a confirmation from Quran and hadith.

Darvaza is one of the contemporary interpreters of Quran whose exegesis is organized according to chronological order. One of his reasons for choosing chronological order is reaching a better understanding of the Quran based on its historical process of revelation. Darvaza has referred to Imam Ali’s method (AS) in his collection of Quran after the demise of Prophet Mohammad (SA) as a verification for his choice. Emphasizing on literal context (siyaq) and observing the Meccan and Medinan division of the Quranic verses are the two basic principles on which he has based his interpretive method.As he has focused on context and theme in his division of the suras, traditions are not of great status in his commentary and also all of his efforts are focused on explaining the thematic unity of the verses. Darvaza's approach at times, has resulted in an incorrect interpretation of the verses and he has distanced from the principles of interpretation including reference to sound traditions as an important source for understanding verses. However, he has succeeded in offering correct interpretation by his commitment to the role of chronological order of verses.

The Culture of a language contains attitudes, beliefs, norms and scientific and literary capital and rhetoric – grammatical structures of the language that shape the main body of that language. In translating the Qur'an, the culture of the revelation era should be noted as to transfer the true meaning of words to the target language.This paper explores the cultural implications of several words and expressions at the time of its revelation and their Persian equivalent in order to identify their real meaning and criticize those Quranic translations unable to convey the meaning; these words are as follows: demon, brother, sister, father, mattress, sincerity, revealed leg, behind the back, hand-to-mouth response, heaven and earth crying.

Observing documentation of hadith (isnad), has witnessed ups and downs at different eras, among Shia and Sunni scholars. Over the past centuries some Sunni scholars such as Ibn Taymiyyah and Suyuti have accused Shia of neglecting isnad, and therefore condemning them for it. Contemporary Sunni scholars have further claimed that observing documentation (isnad) is specific to Sunnis from which the Shia have copied since the fourth century on.This article has rejected these accusations based on the following arguments, citing examples for each: 2) Ahl-ol-Bayt’s emphasis on documentation and the narrators’ qualities, 1) Ahl-ol-Bayt’s observance of documentation 3) compilation of documented (musnad) hadith and rijal works before the fourth century, 1) Shiite hadith scholars’ practical efforts in documentation, 5) and Shiite scholars’ views on documentation. These evidences shows that the origin of such an accusation is ignorance and bias on part of the opponents.

The verse of purification (tathir) is of great importance among Islamic scholars of different sects and has been subject to variant debates. Elaborating the type of "will" mentioned in this verse is considered as one of its most important issues of interpretation. Shia believes that "will" in this verse means existential will and that Almighty God’s Will has accrued to purifying Ahl al-Bayt (SAA) from any impurity and evil from the beginning of the creation and their purification and therefore infallibility has been realized immediately. In this article Alusi’s viewpoint regarding the Divine existential "Will" in this verse provided they perform divine commands and abandon divine prohibitions has been analyzed and evaluated.He restricts the existential effects of good deeds to Ahl al-Bayt (SAA) while he considers that of others devoid of such definite effects. Alusi’s claim is unjustified and rejected according to Quran, the prophetic traditions and principles of Islamic wisdom; therefore such a condition cannot be accepted for the Divine existential "Will" in the verse of purification.