Iranian Journal for the Quranic Sciences and Tradition
Year:2015 | Volume:47 | Issue:2|Papers Count:7

The Prophet of Mecca had to do with Scripture and the verses imply association or civic or have an audience beyond the book. Research on the views of commentator’s earliest origins of this belief is shown and reflect on research-based science learning Orientalist and charge of the Book of the Prophet in Mecca, stout field of contemporary interpretations reveal the default. But this view is not accepted by all commentators; Because of the great variety of verses, the Scripture tells Mecca and traditions of the Prophet’s revelation that the Jews met implies, is undeniable. In addition to the variety of historical reports that the presence of Jews and Christians in the passenger side of the story of the Sacred House of Allah, His interaction with Scripture in the pre-migration verify.

Determining whether a surah is Makki or Madani is an effective way to understand the surah and to choose the most desirable interpretative traditions. There are many surahs considered Makki and a few ones considered Madani. On the other hand, there is another group of surahs which their dating can be disputable. Surah al-Ra’d should be put in this group. By analyzing the traditions related to revelation order, Makki and Madani, interpreters’ opinions about the place of the revelation and also the traditions related to the causes of revelation, one may understand that Ra’d is a Makki one. Furthermore, considering the criteria of Makki and Madani surahs and analyzing the structures and contents of the surah could accentuate that it is Makki. Having been Makki, the surah Ra’d would be more compatible with the virtue mentioned in the surah which says it has been revealed about Ali Ibn Abi-Talib.

The narratives permitting common reading of Quran, despite differences in the readings of Imams and those of common ones, allow people to read as common reading. Some persons regard seven readings as the proof of their permissibility. Others, based on periods, have considered them as permissible only in the Imams era. And some jurists have regarded only Hafs’ narrative as the proof of these traditions.This research, based on seven readings’ currency in the past and some terms such as “peoples’ reading” and “common reading” in regard to Quranic and historical texts, has tried to demonstrate the currency of each reading in the given period can be considered as its’ permissibility. Thus, in the contemporary period in the eastern Islamic world only the Asems’ narrative by Hafs ones is in currency. In these lands, Hafs’ reading is the only proof in regard to the permissibility of peoples’ reading.

Hapax legomenon (pl. hapax legomena; sometimes abbreviated to hapax, pl. hapaxes), is a word that occurs only once within a context, either in the written record of an entire language, in the works of an author, or in a single text. The related terms, dis legomenon, tris legomenon, and tetrakis legomenon respectively refer to double, triple, or quadruple occurrences, but are far less commonly used. So Qur’anic hapax is said to a word that occurs only once in the text of the Qur’an, such as samad, iram, tasnīm, zanjabīl, yaqtīn and so on. The present article is an attempt to find out a complete list of the hapax legomena in the text of the Qur’an as well as analyzing the most important issues around them. The list mentioned above can be practically used for all future studies about the text and language of the Holy Qur’an.

Izutsu, affected by Wittgenstein’s epistemological foundations, made an effort to deal with language of the Qur’an through semantics and to do the semantic analysis of ethico-religious concepts on the basis of Qur’anic weltanschauung. As regards meaning, the difference of words is due to their use variety in the semantic field. Although a word has one basic and primary meaning, once introduced into a particular system like Qur’anic weltanschauung, acquires a lot of new semantic elements. According to Izutsu’s semantical method, each word in a certain context, say, the Qur’an, acquires its meaning with presenting all features of that word and its derivatives and finally semantic model. Surely, all beliefs, presuppositions and fore-knowledge of every person effect on the semantic model that they present. Elucidating Izutsu’s semantical method in the analysis of ethico-religious concepts in the Qur’an, the present article emphasizes the epistemological foundations that he is affected by Wittgenstein, including “seeing as”, “context principle” and “use theory of meaning”.

Amongst the poems of the period of Jahiliyyah, there may exist some religious terms and concepts that are similar to the Quranic terms and concepts. The precedence of these poems over the Holy Quran, has led some people contemplate that these Jahili poetry could be considered as a resource of the Quran. This result relies on the comprehensive similarity of the concept of the Jahili poetry as well as the proof of the credibility of them although Scientific investigations show that in both cases the opposite conclusion is inferred for these poems to be resources of the Quran. Rather, dating many poems to the second century of Hijra and their influence from the Quranic Culture is a more obvious fact. This article aims to find these similarities and their causes.

Sezgin argued that written documents were used from early on and although collectors transmitted their works orally but extracted Hadiths from written sources. According to him the Isnads contain the name of authors and the authoritative transmitters of the books. Also he proposed a method based on Isnad analysis to single out the sources of a collector and to reconstruct the early lost works. Scholars using his method directed some criticisms at it such as: writing hadith did not guarantee the authenticity, he rarely differentiated between lecture notes and actual books, he did not consider that original texts were gone through some changes in lecture courses and that medieval Islamic scholars rated exclusively written transmission as dubious. In addition his method has some shortcoming in distinction between collectors and transmitters. At last it is more applicable for tracing the sources of a given extant work than reconstracting the original of a lost work.