MAQALAT WA BARRASIHA
Year:2008 | Volume:41 | Issue:88|Papers Count:10

One way for the explanation of the development of the exegeses provided for a particular part of the Quran is applying the concept of social conventions. Social conventions are the rules of thought and behavior prescribing what to be done and what not to be done. They influence the understanding of an exegete and make it companionable to current ideologies and discourses of the time and space, the exegete live in. In this essay the exegetical development of the Quranic phrase "Sebghatallah" (God's Color) has been studied from this viewpoint. First, the methodology of the study is discussed. Then, a classification of the suggested exegetes for the mentioned phrase during the history of Tafsir, a description of the occurred development, and an analysis on it are set forth.

The issue of transmission of Hadith, in Western views, is an influential factor concerning the historical reliability of Hadith. Many Western scholars dealing with Muslim tradition assumed that in the main the Hadith had been transmitted orally and consequently through the oral transmission process, it has been distorted and changed. The reason for this idea is the existence of some Prophetic Hadith about prohibition of writing down the Hadith which had been accepted by some companions. These scholars claimed that Hadith hasn't been written before the third Islamic century. Against, Muslim scholars by collecting many evidence and documents prove that Muslims, in spite of some opposition, used to write down Hadith very early and continuously. On the other hand, Harald Motzki by the use of recent improvement methodology in Hadith study shows that during the first two centuries of Islam, Hadith transmitted by combined manner of written and oral transmission. He said some instances of Hadith literature in the first century of Islam are observable in some Islamic centers.

The researchers believe that al-Adab al–Saghir and al-Adab al-Kabir are Pahlavi translators of Iranian advices, where fifteen anonymous statements appear which are in Nahj-albalaghah. Besides, both books contain a lot of precious themes of Nahj Albalaghah which, like veins of gold, are hidden in their different layers. The use of Ali’ s anonymous words in these two books caused editors, following Ebne Moghafa, to make mistakes by assigning some of Ali’s statements to Iranian scholars. This essay asserts that Ebne Moghafa had been influenced by Imam Ali’s thought. If Ebne Moghafa’s texts became a guide for Arab writers, and received by them warmly, it was due to his being the Abjad reader of Ali’s thought.

Due to specific state among prepositions, Jarreh prepositions, for their meanings, require some kind of relationship with two other terms. This feature is referred to as "Ta'logh-e-Horuf-e-Jar" by grammarians. Considering this, the criterion of the lack of requirement of those Jar prepositions which are applied redundantly, or probably in other meanings, as well as the application of some of these prepositions in other cases Than prepositions (e.g. as nouns) can be explained. In most cases, assigning "Mota'lagh" happens easily; however, sometimes applying Jar prepositions and smoothly. In the discourse enjoys an unusual atate. In such cases, rational and traditional (or narrative) evidences, and probably context and so on, help the commentator in determining Ta'logh. Realizing and determining the Mota'lagh of These prepositions is influential in the correct comprehension of the meaning and sometimes the phrase can be recited in several ways, according to various mota?laghat.

For many years, there has been the concept of inner meaning of Quran in addition to the outer one, so that, the tendency to paraphrase (Tavil) and interpretation (Tafsir) altogether, has been in the focal point of attention of this domain, s thinkers. In this field, Fayz-e-Kashani having an internal tendency to verses taken from philosophical- mystical stores from one hand and Quranical-traditional researches on the other hand. His traditional interpretation has formed on inner paraphrase of verses. To paraphrase, he looks beyond the context of words i.e actual meaning, spirits, and interiors of words. Fayz-e-kashani's paraphrases from different aspects including; meaning and truth of paraphrase; different kinds of it and his principles in using such paraphrases is in the focus. Paraphrases of Fayz-e-kashani from verses about Ahl-al-bait (the family of prophet), have been criticized. So they consider them as conclusions far from mind and unconformed with the style of verses and their occasions of descent. To express and evaluate such paraphrases, need an analytical study of his point of views and principles in this field.

Virtue means a generous deed to which a special attention is dealt in the Holy Quran and tradition. To have a glance at Holy Quran the issues such as relationship with Holy Prophet, precedence in Islam, faith, Immigration, devotion in the way of sacred law along with knowledge are considered to be among the most important virtues. Allahs and his Prophets decree is ordained to make patterns for human beings and at some time it resulted in evolutions in the society. The most groups of tradition schools consist of virtue news and among them the cases dealing with the Holy Prophet Progeny enjoys an exclusive privileges such as plenty superiority in contents, renown and fame, authenticity and popular narrations. Pondering on the history of Early Islam and contemplating over the destructive measures on Etrat and their virtues, we can conclude that in the lapse of time the Divine Providence is decreed to preserve and extend the virtues as a symbol of Gods ordain in illuminating the torch of guidance.

Mirza Abdollah Afandi, the son of Mirza Eisa was one of the most famous authors and scholars in 11th and 12th century. Someone has named he Tabrizi, Jeirani, Esfahani and … He was a tourist in a half of his life time and in addition to Iran cities, he had traveled to Rome, Turkey, Syria, Egypt, Arabia, Bahrain and He observed libraries of those countries and profited the knowledge of the scholars. So he earned very good dexterity in authority field. This scholar has very useful writings in Quranic science, Discourse, benediction, dignitaries, history, jurisprudence, basic principle of jurisprudence, philosophy, grammar, astronomy, appraising and this paper wants to introduce him and his writings.

The most skeptical approach towards the authenticity of Islamic original textss, was represented in the late 1970s by John Wansbrough. By insisting that Isnad of hadiths and bibliographical information are not reliable, Wansbrough suggested literary analysis instead of dating of all early Islamic texts including the Quran. By employing literary analysis to early Islamic texts of exegesis, hadith, sira and even the Quran, he came to this conclusion that none of them are earlier than the end of the second or beginning of the third century. In this article Wansbrough's viewpoint concerning the canonization of the Quran has been critically examined.