PAZHUHESH NAME-YE QURAN VA HADITH
Year:2017 | Volume:- | Issue:20 |Papers Count:6

One of the important discussions of the science of Mosta' lah al-Hadith is the ways of tahammol-e hadith. It has been claimed that the Sunni hadith scholars have put more effort into this issue than the Twelvers hadith scholars since there is no significant record of tahammol-e hadith terminology in the hadith resources of the Twelvers hadith scholars, and this has been regarded as one of signs of the weakness of the Twelvers’ hadith documents. In this study, following an evaluation of the validity of such claims, an attempt has been made to find out the causes of this minimum disposition and defend the credibility of the documents which lack ways of tahammol-e hadith among the earlier Twelvers hadith scholars.

Writing about Mahdism has been one of the important approaches of authors since the early Hijri centuries until now. Sheikh Saduq and Sheikh Toosi, both of whom are among the authors of the Four Books, have left behind some independent works on Mahdism. Comparing the approaches of these two religious scholars in the comprehensive books of Kamal al-Din wa Tamam al-Ni' ma and al-Gheiba shows that their deliberations on Hazrat-e Mahdi (aj.) have a lot in common, and their approach towards writing about Mahdism can be considered narrative-rational and argumentative, though they have adopted two completely different ways of authorship.

The narrative of one of the common concepts in literary criticism and narrationology is one of the main branches of structuralism. In this study, from the perspective of one of the greatest structural narrationologists, Gerard Genet, the three narrative levels (story, narration, and narrative) of the story of the Prophet Yunus in the Holy Quran, the elements, i.e. time, mood and tone, that make these narrative levels interact with each other and such factor as order, continuity and frequency are examined. The story of the Prophet Yunus as an example of the Quranic stories and as a literary text includes some narrative elements which have been used to promote the transcendental goals of the Quran, i.e. training and guiding.

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.

The Quran is the last scripture and the miracle of the seal of Divine prophets. The miraculous nature of the Quran is manifested in the exterior and the interior of this holy book and the contents of its verses. Although some invaluable books have authored on the verbal inimitability of the holy Quran, most scholars and researchers have been focused on the eloquential inimitability of Divine verses, and they have been less concerned with the marvels of the Quran in the field of prosodic meters and rhythm. Perhaps, one of the reasons for this issue is that the pagans of the time of the Prophet (p.b.u.h.) claimed that the word of revelation was poetry and the Prophet (p.b.u.h.) was a poet. This claim has made many Quranic scholars, including Jahiz, stand up against any kind of poetic figure such as meter and rhythm and deny them through reasoning in analyzing the linguistic system of the Quran. This is while verbal meter has various forms and every rhythmic language cannot necessarily be considered a poem. Explaining some specifications of rhythm and rhyme in the Quran, this paper offers a description of the linguistic system of the revealed book.

Using historical survey based on the symmetrical micro-comparison method, this article deals with how Muslim interpreters employed the Quran-through-Quran interpretation, which was derived from the logical flow of the revelation, the inner enlightenment of the Quran, the certainty and authenticity of the text and the priority of the text over the interpreter's knowledge or position and in which interpretation is considered a process of comprehensive understanding of the text, and examines the evolution of this interpretation approach in the 14th century (AH). The findings of the study reveal how this interpretation approach and its adherents, such as Allameh Seyyed Mohammad Hossein Tabatabae’i in al-Mizsan fi Tafsir al-Qaran and al-Sheikh Muhammad al-Amin al-Shinqiti in Adhwa al-Bayan fi Idhah al-Quran bil-Quran, were text-oriented and the socio-scholastic requirements of the era led them towards this approach.