MAQALAT WA BARRASIHA
Year:2003 | Volume:35 | Issue:72|Papers Count:19

The relationship between the two languages Farsi and Arabic should be studied in three levels: the influence of Arabic on Farsi, Farsi on Arabic, and comparative literature. This article, Which is a study of the first level, shows that in Sasanid period (pagan Arab), Arab language borrowed about 105 recognized Farsi vocabularies with their meaning. During the first four Islamic centuries, the number of borrowed Farsi vocabularies in Arabic language excedingly grew up to 2000 to 2500 words.In addition to these vocabularies, Iranian culture penetrated into Arab world to a great extend and thus led to a great culture which should be called "Islamic Culture" not "Arabic culture".

Some recent thinkers among the sunnites have compiled and written books under the title of "Zavaed". "Zavaed nevisi, which will be fully defined later, was first formed by the books "Mustakraja" "Mustadraka", and others. They were written as appendices or supplements for the two Sahih. In later periods it became a current and independent technique and subsequently led to the revival of the Sunnites many narratives and the development of a narrative circle in that school. Today, the science of "Zavaed" is one of the current branches in the narrative sciences. The books of "Zavaed" are also considered to be of great significance in the narrative sources.

It has been observed that many scholars in the field of narration have confused the application of the term "dirayat al- hadit", which is the comprehension of narration, with the term "fiqh al- hadit, the science of the laws of narration. The present article has undertaken to explain these two terms with due attention to the application of each in the history of narration. It gives a survey of the applicative transformation of dira-yat al- hadit in three different historical eras from its early appearance untill the present time, compares it with the present meaning of fiqh al- hadit, and defines the logical relationship between these two in each era.

An analysis of a selection of Imam Ali"s language, based on two significant linguistic principles oftextlinguistics, i.e. textual Cohesion, and parallelism is presented in this article. Cohesion, is one of the characteristics of a text. It establishes syntactic or word links among the text"s elements and makes semantic and conceptual connections possible. Parallelism, a literal process classified on the three levels of phonetics, word, and syntax, is achieved through verbal repetition (see: Widdowson, 1975, pp. 27 - 46 and Jackobson, 1967, pp. 296 - 322). This article attempts to illuminate the truth of the phrase Nahj al- Ballig a, which means "a beautiful method of speaking" by presenting some examples.

Commentators have divergent ideas about the implications of the verse (2:106) which is known as the Abrogation verse. The different meaning considered for the three terms nask (abrogation), aya (verse) and insa (cause to be forgotten) have been regarded as the source of different opinions in this field. Most of the meanings referred to by the commentators seem incorrect because they ignore the context of the verse or/and the coherence of its different parts. Perhaps by taking the meaning of nas~ as abrogation or abolishment, aya as decree or command, and nunsi as a reason to be removed from the Quran, the minds, and the narrations, and by applying the technique of istikdam (a figure of speech) we can have a clearer idea of its true meaning. Thus the epitomic meaning of the verse will be "Whatever decree We abrogate or cause to be removed from the Quran or from the minds,We bring one better than it or like it to provide waht is best for the people." This article is presented in three parts: the cause of the revelation of this verse, a critical study of the commentators differences of opinion, and the final wrapping up.

This article is an investigation of Gods chiding addresses to the prophet of Islam. These statements, which consist of eighty verses from the Quran, have brought about numerous discussions among Quranic researchers. The main effort of all exegetes when analyzing and accounting for such reproachful verses has always focused on solving the problem of the contradiction between these verses and the principle of the prophets immaculateness while explaining the different opinions of interpreters in interpreting some of the more impo~tant of these verses. The author of the present article has tried to explain the wisdom of these kinds of passages.

The solidarity of Shi"ite"s legal doctrines is due to the incessant efforts of religious jurists and others in this field. The issue of the "narrators conditions" is one of the most pivotal discussions, determinant in acceptance or rejection of a narration. The present article will study the condition of "faith" or "religion". It shows that in providing or in undertaking this relatively new condition, there is no agreement even among the Twelver shiite precedents. That is because there exist numerous narrators among the Shiites from sects other than the Twelver one. Though many authorities disagree on their authenticities, in practice, many jurists - most of whom were welllearned in the science of narration and well aware of this condition - passed judgment and issued their decrees depending on these narrations.

No book has been interpreted and commented on as much as the Quran. According to statistics based on existing commentaries and bibliographical information, more than three thousand commentaries have been written on the noble Quran in different styles and methods thusfar. But the main elements of a commentary such as basic principles, doctrines, rules, methods, and interpretive tendencies have not been defined within a coherent system. Generically commentators have directly given their commentaries on Quranic verses without clarifying these issues. Though some hooks have been written about the basic principles, methods, and interpretive tendencies in the recent years, the definitions given are neither clear nor harmonious. The present article tries to provide the definition of all the existing elements in Qura-nic commentary within a detailed and exact technical system.

This article first presents a short study of the state of sculpturing in Quranic verses and in the narratives and then studies the ideas and arguments of the two groups of Muslim jurists: the Shiites and the Sunnis. The Shiite jurists views are limited to five narratives and are individually studied. Since there is no Quranic evidence on the sculpturing and since the intellect does not indicate any prohibition on "sculpturing for useful ends" either, believers in the prohibition have only consensus and narrative to take hold of, both of which are studied in this article. The bulk of this article is allocated to the study of narratives resorted to by them and considers the weak evidence of some and the inadequate proof others. It is concluded that these narratives only indicate the undesirability of sculpturing where there are no intellectual or lawful ends.

The word "Obviousness"in common language usage of people is applied to mean "clear" and this usage is relative. But the usage of this word in the science of logic is not relative and has a very definite and constant meaning. "Obviousness" in logic is referred to those perceptions which are not taken from other perceptions. The present article studies the Muslim Scientiets ideas and reflections on the Obviousness of sensational imaginations.

The perception of universal and rational forms by the human soul and its quality has been one of the most significant and controversial issues in philosophy. Islamic philosophers, too, have undertaken to study and explain this question. Molla Sadras theory is considered one of the most distinguished theories in this field. This article first explains Molla Sadras theory and its basic principles, and then criticizes it.

Proper names and definite descriptions have been of controversial and essential issues in the field of philosophy of languuage and philosophers working on them have faced many problems. One of the most important problems is the problem of absurd names - descriptions. The present article first presents some of the most influential theoris. Such as those of Meinong, Russell, Frege, Strawson and Donnellan. Then studies the solutions provided for the mentioned problem and finally presents a new theory about proper names - descriptions.

Some philosophers such as Avicenna and Mulla sadra maintain that granting certitude the noblest, strongest, and best demonstrative proof is causal proof. But Mobammad hoseyn-e Tabatabai rejects such a view, believing that causal proof is fundamantally outside the realm of philosophia prima. The subject of philosophia prima is the most general of things and thus there exists no entity beyond the most general thing that can be considered as its cause. For him, the only proof useful for certitude is posteriori reasoning through which one can get to some other implications by some general concomitants.

The complexities of religious phenomena and their reflections in various aspects of life have attracted the attention of scholars in other fields. Historians, philosophers, sociologists, and anthropoligists have each analyzed religion by their own specific methods. Reflections on religious beliefs have a long history, but the anthropological study of them began in the 19th century. Different theories have been set forth about the appearance of religion, its primitive forms and the historical processes of the formation of religion thoughts. Evans Prechard, who did significant researches in this field, considered the study of primitive religions essential for understanding the nature of religion and for determining the main characteristics of religious phenomena. In addition to explaining the theories on the primitive religions, he fairly criticizes them and gives suggestions for coming up with a complete theory of religion.

Although Abu hayyan at-Tawhidi lived in 4th century Basra, which was the center of conflict among different religions, idealogies, and believers, he was a free and independent thinker devoid of religious prejudice. That absence of prejudice may have originated from the impression of his masters thoughts (Solayman al-Mantiqi), his friendship with the Ikwan as- safa, and, in part, his inclination towards asceticism and sufism. But some of his works exceed the bounds of lack of religious prejudice and negligence, and show an adherence to pluralistic religious beliefs. Therefore, any comment on the story of "The Blind Mens Understanding of the Elephant" in al- Moqabasat as a text written by Tawhidi will not be complete without paying attention to his intention, which can be revealed through studying his historical personality. We can finally come to the conclusion that he was not devoid of inclinations towards religious pluralism.

This article is presented in two parts. The first part is a study of the term "Tabaseyn" in the historical and geographical texts - from the 3rd century up to now. Through reliance on the sources, the author has come to the conclusion that prior to the 6th century A.H., Tabaseyn (the two Tabases) was not applied to Tabas-e kormaand Tabas-e Annab which were later mentioned as Tabas-e Gilaki and Tabas-e Masinan. Since the 6th century both Arab geographers and more recent scholars have referred to Tabas-e Gilaki and Tabas-e Maslna-n as "Tabaseyn". In the second part of this article, by analizing the historians views, following the Muslims route from Kerman to Korasan and by studying the locations and distance between Tabas-e vilakland Tabas-e Maslnan, the author has come to the conclusion that what is meant by Tabaseyn is Tabas-e Gilaki and Tabas-e korin. And in the early Hegira centuries, Korin, at least as a city, was like Tabas-e Gilaki the evidence and indications that reveal the historical background of Kortn confirm the authors view.

One of the subjects that has received little consideration in the history of Islam is the exact time of Islamic festivities and the death of the holy Prophet (S) and other religious leaders. In this article, the different views on the exact day and month of the death of the holy Prophet (S) have been listed according to the precedence of the historical sources. Then, after studying the views of the two groups in this respect and the seven events instrumental in determining the date of the death of the prophet, and examining those views by taking into account the specific and general evidence and constructing chronological tables, we come to the conclusion that death of the holy Prophet (S) in Rabial- awwal is certain, and among the three views with respect to the day of the event (1, 2, or 12), the second of Rablalawwal is compatible with the historical facts held by the two groups. The narrated tradition, "He who gives me the good tidings of the end of Safar, I will give him the good tidings of entering paradise" will be reconsidered on the basis of the science of Tradition, and it will be proved that it is one of the unsubstantiated traditions; Mowlavls use of this tradition and his views on the death of the holy Prophet (S) in Rabial- awwal will be discussed. Mowlavi no doubt used these unsubstiated traditions in a symbolic way. For him, the narrative form was a vessel and the meaning the seed. By means of this tradition he found his way to a pure prophetic mystical experience. At the end of the article the reasons for accepting the view that the 28 Safar is the day of the Prophets death are discussed, and it is argued that this was a Safavid innovation.