MAQALAT WA BARRASIHA
Year:2005 | Volume:37 | Issue:76 (1)|Papers Count:12

An initial glance at the Quranic verse "No one touches it but the pure (56:79)" shows that the verse is to declare prohibition of touching Quranic words without ritual purification. Contemplation upon thought and words of those who believe in such a prohibition indicates that they have dealt with this subject in encountering the appearance of the said verse, while investigation of concept and content of that verse with a consideration of preceding and following verses as well as a deliberation upon those words presents a notion beyond what jurists have said. Our attempt in this essay is to expound the term "Ouran" and its real meaning in the age of revelation first of all and, then, to refer to some points concerning what the pronoun "it" refers to, concept of the term "the pure", and what is meant by negative declaration in "does not touch".

Comparative study is a ray in understanding the ideas of two different and effective exegeses in the history of the sciences of kalam and tafsir (exegesis). Zamakhshari in his al-kashshaj and Fakhr Razi in his al-tafsir al- kabir despite their differences held that they can attain the knowledge of God Through rational demonstration, and apart from those proofs they proposed other proofs of the Quran. Both of them applied the proofs of Fitrah (primordial nature) and origination in bodies and attributes. But Razi apart from these proofs employed philosophical proofs such as necessity and possibility, possibility of essences and accidents and other proofs composed of possibility and origination of essences and accidents. Nevertheless, such differences of view is explicable with regard to their methodological principles. Zamakhshari is a theologian who has no favourable attitude toward philosophical method and considers it as absurd. Therefore his attitude is theological in nature. While Razi is a theologian who was effected by philosophy, and as a result apart from theological proofs he proposed philosophical proofs as well. Therefore there is a variety of proofs for God’s existence in al-Tafsir al- Kabir.

Muslim scholars are of different views concerning the inclusion of bismillah as a verse in Quranic chapters and its vecitation in the prayer. Imamyah shia’h believe in the inclusion of bismillah and the obligatory of its reading in the prayer. But suuni scholars have different views concerning this issue. This article covers the views of both sect (shia’h and sunni) and examined the proofs supporting bismillah as being a verse with reference to shiah and sunni tradations, and traced the origin of difference and studied the views of sunni scholars in this regard.

One of the effective factor behind the comprehension or Hadith, particularly those Ahadith. That were passed due to certain expediencies, is to know the secondary causes of the issue or Hadith.At times the secondary cause is mentioned in the context of a Hadith. The secondary causes are of different kinds. Sometime they will be issued following a question from an infallible Imam (a), and sometime it relates to certain historical event or incident. Those Hadith which have secondary cause are called Hadith musabbab. Cognition of such Hadith has certain advantages including understanding the meanings of Hadith and the intension or the infallible Imam (a), as well as better understanding the percepts, their philosophies removing differences among Ahadith, and understanding interpretation or the Quranic verses.

Tabari’s exegesis is one of the important exegeses of the Quran and Abu Ja’far Muhammad bin Jarir Tabari is one of the great Muslim exegetists. Though tabari never spoke explicitly about his interpretative principles but through delving into his interpretations and the way of dealing with the Quranic verses and the views of other exegetists we can find out his principles. Thus in our discussion we will refer to the following as tabari’s principles in his Jami’al-bayan: outward being of the verses, method, the judgment of reason, authentic narration consensus of the people of tawil or the view of their majority, ordinary expressive style or Arab, principality of generalization, culture of the age of nuzul and analogy.

Mudari’ (in Arabic grammar tense common to the present and the future) verb in the Quran in particular and in Arabic language in general possesses certain capability and flexibility, that is, it can denotes to the past, the present, and the future. Only literal symmetries will allocate a verb to a particular tense or give it a continuous meaning. Sometime a certain type may restrict a mudari verb to a tense. The author of this article tries to examine the meanings of mudari’ with reference to the Quranic verses and other sources in order to attain some of the beauties of the Quran and accordingly have better view of the Quranic verses.

This article deals with the nature of Guarded Tablet. The author first refers to its place in dictionary, the Quran and tradition. Then embarks upon discussing the views of other religious exegetists and scholars and favours with one of them. To put all views concerning the nature of Guarded Tablet together can bring to the fore their differences and in this way we can attain the accepted view with its comprehensibility and exactness.

Ibn Abil Hadid’s commentary is one of the well - known commentaries upon Nahj al - Balaghah. Its literal and historical approach distinguishes it from others. Apart from his ordinary commentary Ibn Abil Hadid tries to prove the originality of Nahj al-Balaghah through rhetoric and theological methods. Through affirmative attitude towards the originality of Nahj al - Balaghah and proving the superiority of Imam "Ali’s words to the words of import and Arab speakers, analysis of Imam "Ali’s words by literary rules, in a sense with reference to the unity of style and method in Nahj al - Balaghah believing in the succession of some parts of this book, posing those objections that were risen against Nahj al - Balaghah and giving answerer to them. Ibn Abil Hadid tried to in this way to prove the originality of Nahj al - Balaghah. This article covers the main steps taken by Ibn Abil Hadid in this regard.

One of the important issues of the Quranic study pertains to this question that is there any reality beyond the outward being and present structure of the Quran? To give answer to this question will pave the way for the solution of other problems including the manyness and the descent of the Quran. In line with other scholars of the Quran Sadr al-Mutaallehin too holds that the Quran has come down from the world of command to the world of creation, therefore it is called both the Quran and Furqan. Owing to the characteristics of the world of command, the Quran possesses a simple transcendent reality and identity and following its descent to the world of creation it will appear in the garb of letters and words due to the necessity and exegeincies of the physical world. This article is an attempt to carry out a critical study of sadr al-Mutaallehin’s ideas in this regard.

Faith is the key word and axis of Islam. To attain happiness and salvation in all divine religions is possible only in the light of faith. Since the reality of faith is immaterial such as hope, love and piety and are subjective in nature so it is impossible to give a clear definition of it. Hence in Islamic culture too no clear definition have been proposed.As for other issues such as the synonymy of faith and Islam and their other parts and the relation of faith with action and its intensity, these were considered by khawarij first as political issues and then were considered as theological issues. Scholars have proposed various views concerning the parts and intensity of faith and so far no clear view have been posed. This article is an attempt to make clear the relation of faith and Islam, the parts of faith, and to prove its intensity.

Uthmani’s Musahaf has an important place in the history of Islam and the Quran. Among them one Mushaf is remained and preserved in the tashkand museum of history and probably it is uthman’s personal Mushaf. This article is a brief report concerning the background of its compilation and its transfere from Madinah to other lands and finally to tashkand. It contains also a brief talk about the style of Arabic writing and its arrival to Hijaz and its development, though this discussion is secondary here. But with reference to certain historical sources the main talk here pertains to the Mushaf which is attributed to uthman which can avail us with a short and brief information.