MAQALAT WA BARRASIHA
Year:2004 | Volume:36 | Issue:74(1)|Papers Count:9

Kunya - like names, i.e. those names consisted of "ab-" -> and a second particle have a great worth in Islamic studies and arabistics. There is an important step in Arabian onomastics to study the cultural situation of kunyas and pseudo - kunyas through the history of Arabian societies. Further it has a great importance the semantic analysis of names to decipher the inner content. In order to understand the meaning of decoded names, there is an absolute necessity to be known the types and functions of this kind of names. In this article, it is shown according to the historical documents and evidences that a great part of kunyakind names are not really kunya. Some of those are applied as a title. This article, also deals with formulas due to compose kunya - like names, in order to establish a specified relation between composition of kunya and its cultural functions. Finally it is proposed an applied procedure to recognize the types of kunya - like names.

The Holy Quran. as the miracle of the prophet of Islam, is the product of revelation. The word "revelation" has different meanings in the Quran, one of which pertains to the revelations of the prophets. The revelations of the prophets occur in different forms, hut as far as material and empirical laws are concerned, their mechanism is unknown. Owing to the spiritual dimension of man, revelation and its effects on mans life is undeniable. Revelation is not the product of individual genius or the esoteric knowledge of a gnostic.If it was so, then it was within the domain of mans power. According to the Quranic verses, revelation was not in the hands of the prophets. That is, they were under the influence of revelation, and awaited it as well. A thorough study of riwayat (sayings) from Shll and Sunnl sources concerning the revelation of the Prophet confirms this viewpoint. Accordingly. revelation will take place only by God.

Since the Quran is a book that has been revealed in the language of the Arab people living in the era of the prophet of Islam, and was first adressed to them, it is thus essential to understand and interpret it in the context of the same era so as to understand and interpret its verses correctly and exactly. Alaq is a Sura- that has been interpreted diherently and unclearly for along time buause of its out - of - era intepretation. Presenting historical evidence and relying on linguistic rules, this article intends to interpret it comprehensively and clearly. The conclusion: Alag was revealed as a whole and at a time long after the beginning of the prophecy of the holy Prophet, and that the Sura is all about Abnjahls disturbances while the prophet was praying beside the Kaba. The Surat al- Alag was revealed to the Prophet asked him continue his praying beside the Kaba, while threatening Abujahl to cease the disturbances. Otherwise, God would punish him (Abnjahl)

Knowledge in the Quran is divided into two kinds: 1) exoteric knowledge, and 2) esoteric knowledge. Everyone may understand the literal meaning of the Quran, while the esoteric knowledge may not be easily grasped. According to Islamic traditions, only the Prophet and the infalliable Imams know the real meanings of the Quranic verses because they are the ones who are firmly grounded in knowledge and know the taw71of the Quran.

The possibility of attaining certitude in interpretation has been denied by certain scholars in the past and today. Some of them in the past used to deny the authority of the literal meaning of the Quran and held that only the infallible Imams arc authorised to interpret the Quran. Today, also there are some people who are of the view that knowledge of the texts is relative. This article tries to prove that an exegete can attain certain knowledge of particular definitive verses of the Quran through some other verses, authentic sayings traditions, and rational proofs. At the end, the duty of an exegete in interpreting the definitive texts has been explained.

Nasr Hamid Abu: Zayd, the contemporary Egyptian thinker, has studied and interpreted the Quran from a new perspective -This article is an attempt to study his attidude to justice in the Quran - Before going on to study the Quranic verses on justice, Abu-Zayd tried to give an answer to certain accusations levelled against Islam and the Quran. He referred to the relationship of mans divine nature to justice and the contemporary challenges of the world of Islam, such as relationship with religious minorities and non - Muslims, the issues of heresy, holy war, killing unbelievers, the poll - tax, the rights of women, and polygamy in Islam. He tried to answer all these questions with reference to Quranic verses. He also made clear the issue of justice in the Quran. Moreover, with reference to economic justice in the Quran, he studied the two important issues of usury (ribll) and alms tax (zakllt) as well

In the traditionists opinion, studying the characteristics of a narrator is one of the most important ways of evaluating and recognizing hadith, but it is likely to forge a correct document for the wrong text. Therefore, just criticism of a document cannot be effective, and criticism of a text is the most essential way to evaluate hadith . The author of this article tries to make a critical study of a hadith from books by Sunnls.

The Holy Qlir-an is an eternal miracle of the prophet Muhammad that is far from being changed or distorted. There are no differences or contradictions in its verses. Therefore, it is considered to be the guide of all the people of the world. Despite having all these qualities, some people. with the intention of preventing the expansion of Islam, tried to ~-- impair its sacredness by posing their baseless doubts on the existence of contraditions in the Quran. Unlike that group, there are others who have no intention of opposing Islam, but they lack sofficient knowledge of the Arabic language and its rhetoric style, so their unfamilarity with metaphors led them to have such a misrepresentation of the Quran. Although the opponents of Islam tried to depict the Holy Qurell1s verses as being contradictory. they failed to achieved any success. That is because they could not adduce any clear reason, and their reasons were baseless. After deep reflection on the Holy Qura-n it becomes clear that there is not even two contradictory verses therein. The error of this group is tha t they lack genuine knowledge of the styles of the Arabic language and are nol familiar with the interpretation of the verses. Such misrepresentations can be removed by applying the correct method for understanding the Quranic verses. and thus undermine their baseless claims.

No books in the world have been interpreted as much as revealed books. Among those books, the Quran enjoys a special place. According to certain bibliographical studies, there are more than three thousands commentaries on the history of Islam. The variety and differences of in terpreta tion in various periods signifies the continuos need for the interpretation of this divine book. Owing to the fact that the Qur,ln has introduced itself as mubayyin or bayan (manifest), a question may born in mind as to why we are in need of an interpretation of the Quran? Unlike the views of certain scholars who hold that the need for an interpretation of the Quran is accidental, the author of this article is of the view that the need for an interpretation of the Quran is both accidental and essential. The essential need for the Quran is rooted in certain characteristics of the Quran, such as synoptic nature of judgements in this book, ambiguous verses, and the various meanings -- and inner beings of the Quranic verses. There is no inconsistency between the self - manifest nature of the Quran and its need for interpretation.