MAQALAT WA BARRASIHA
Year:2007 | Volume:40 | Issue:84|Papers Count:12

The Wilaya verse of the Holy Qura'n is believed by the Shiite Ulama as well as a majority of the Sunnite Qura'n exegetes to have been revealed in respect of the innocent Imam Ali, when he granted his ring to a beggar while he was in a state of bowing in saying a prayer.The verse in question is regarded by the Shiites to be one of the most important verses which prove the principle of imamate in general and that of the Infallible Imam ‘Alī in specific. The Shiites' argument was responded by the Sunnite Ulama's several counter-arguments, each of which received adequate answers in Shiite theological works as well as Qura'n exegeses. According to the author, the only controversy which has not received the appropriate answer in Shiite texts is the one raised by the great Sunnite exegete Mahmud al-Alusi in which the necessity of believing in the imamate of other Infallible Imams is refuted. The present article is an answer to his controversy.

The Qura'n through the Qura'n interpretation method is considered as one of the best methods in the field of Qura'nic interpretation in the current century. Allamah Tabatabai did his best to formulate the bases of this method and interpreted the whole of the Holy Qura'n accordingly. The present article seeks to answer these questions: what extent of the Qura'nic knowledges would be revealed through this method, what are its methodological weak points and how this method may be improved. After discussing the bases and foundations of this method, the writer criticizes it and analyzes the position of interpretive Hadith in this method. Finally, he explains the role of the authentic Hadith quotations in understanding and interpreting the Holy Qura'n.

Ibn Maitham's Commentary on Nahj al-Balaghah is of some characteristics distinguishing it from other commentaries: such as comprehensiveness of the author in narrative as well as intellectual sciences, having a copy of the book written by al- Seyyid al-Radii himself, demonstrative explanation of Nahj al-Balaghah, mystical researches, scientific description of ethical wisdoms, use of sciences of the time, judgment between commentaries of al- Qutb al-Rawandi and of Ibn Abel's Hadid, and availability of copies written by the author himself. The mentioned commentary suffers from some problems like trusting some such scientific theories of that time as that of Ptolemy.

The presence of Jewish immigrants for centuries in Arab peninsula had many consequences for its inhabitants. Among these consequences, investigation of the Jews' economic situation in the north of the peninsula, especially in Yathrib, and also its changes during the Islamic period, is of great importance in evaluating the course of the formation of an economic system in Medina society.Analyzing Jews' financial activities in order to determine their economic position in Yathrib, this article is to explicate its changes in the Prophet Mohammad's era, and the course of economic power transmission from Jews to Muslims, according to historical resources, respectively in two parts.

Ayah 238 of Chapter 2 (Baqarah) is one of the most challenging and controversial Ayahs of the Holy Qura'n for interpreters, and finding the meaning of “Salat Wusta”, which is a part the mentioned Ayah, has arose many challenges and different interpretations. Whatever interpreters have presented, with all their positive intentions, has added fuel to the flames of disagreements; therefore, apart from their interpretations, it requests a new solution. This article initially points out eight discrete jurisprudential, literary, tradition-based, historical, geographical and interpretational instances and through analyzing those makes an effort to conclude that the meaning of “Salat al- Wusta” is the noontime prayer in six days of the week and the Friday prayer on Fridays.

Literal and esoteric meanings are two undeniable layers of meaning in the Qura'n. Scholars do not agree on the nature of these two layers and their relationship. A concise definition of the two layers and a clear understanding of their relationship along with the ways one can succeed in achieving the two play important roles in the understanding of the Qura'n, the religious scholarship and contemplation on the related issues. Without making a distinction between literal and esoteric meanings, and ignoring the basics in defining esoteric meaning by mystic scholars and others, have brought about some misunderstandings in the field of theology and unrealistic judgments concerning the Qura'n and the religion. After defining literal and esoteric meanings, the paper will try to clarify the relationship between the two concepts. It also points out to the ways in which one can get the two meanings.

The word "zann"(conjecture) is frequently used in the holy Qura'n it is used in the theological and ethical issues. For instance, the Qura'n characterizes "khashi'in" as "those who surmise they will meet their Lord, and that they will return to him", while as the Qura'n elsewhere asserts that the unbelievers rely on their conjectures in their beliefs.Likewise, it says: "the conjecture will not help out in any way against the Truth." Hence, almost all commentators hold that this word has two different meanings: 1. doubt; 2. certainty. The author examines first, three exegetical meanings dealing with the meaning of "zann" in the Qura'n and fortifies Raghib's perspective in this respect. Then he classifies all occurrences of the term in the Qura'n. Finally, he explains the logical relationship between this term and the terms such as "yaqin", "shakk", "hesban", "jahl" and "za'm".

A great number of Shia and Sunni traditions show that Imam Ali (PBUH) was the first compiler of holy Qura'n after Prophet's death.In spite of that, there are some doubts about it. The first doubt comes back to the purpose of Sunni's traditions, because they related it to account for why Imam Ali didn't swear allegiance to the first Caliph, therefore these traditions are unreliable. The other doubt comes back to the meaning of Qura'n gathering- jame Qura'n-, it means the memorization of the Qura'n not its writing. The first doubt isn't correct because it is found only in Ibn- Sirin traditions but his traditions aren't continues-mosnad- and it disagrees with other Qura'n gathering traditions. The second doubt disagrees with the purpose of Qura'n gathering that is related by Imam Ali and also is incompatible with the traditions that show Imam Ali's collection was an a text. Therefore these two doubts aren't reliable.

Who is Ikrimah? Ikrimah, the narrator of Hadith and the commentator of holy Qorban at the second half of the first century A.H, had usually attributed to Kharijism by the scientists of Rijal. This article produced and organized to research about truth or falsehood of this question until to aid the researchers of the Qorban and Hadith Sciences to understand of the character of this narrator. In the comparison of the essential thoughts of all Kharijian sects, the denial of Ottoman and Ali (P. B. U. H), The challenge with evils, The belief to that the caliphate is unlimited to Qoraish, and some thoughts were under the differences between them, such as the opinion to taqiah (conservatism), the assertion that one who do a great sin is unbeliever. Thoughts and the works of Ikrimah show that he agrees all of these, except the denial of Ali. Also, some of his narrations in the domain of the history of the first decades of Islam, jurisprudence, and the apology are similar to Shia beliefs, but we can't call him as a man with Shiism trends.

Assignment of the religion by the God to Prophet Mohammad (peace be upon him), and by him to the innocent Imams has been narrated through numerous Shiite documentary sources including description of religious commandments. Although without mentioning statements on assignment of the religion, texts associated with conventional scholars provide some discussion about explaining some part of religious commandments by Mohammad (peace is upon him).Assignment of the religion as subject to the administrative duty of prophet would be interpretive through both of an absolutely executive authority as well as responsibility for interpretation of Divine revelation. The prophet’s attitude and assessment on the fellow nation account as subject theosophy and ultimate theosophy of religious assignment, respectively. While considering documentary texts related to reasons of assignment of the religion and regarding a critical approach toward different views about them, aims basically targeting both subject as well as finite theosophy; to provide an appropriate interpretation about religious assignment and to terminate apparent paradoxes.