Iranian Journal for the Quranic Sciences and Tradition
Year:2014 | Volume:46 | Issue:2|Papers Count:7

The survey on Quranic Lexicons dates back to the early years and decades of early Islam. Abdollah Ibn 'Abbas can be considered the most famous and outstanding Quranic interpreter of all Prophet's Companions with the exception of Imam Ali. Some like Ignaz Goldziher - bringing up a number of illusions and without considering the so many firm and obvious reasons and evidences confirming the valuable role and status of Ibn 'Abbas in interpreting Quranic Lexicons and confirming his reliance on genuine Arabic sources including Pre-Islamic Poetry and proverbs - have raised doubts about the genuineness of Ibn 'Abbas's interpretation heritage of lexicology. They believe that it is the outcome of his questions from a person named Jilan ibn Farvah. This survey tries to prove the inaccuracy of the claim according to some historical and narrative reports and evidences.

The text of Holy Quran and the words of Imams (p.b.u.h) are the most valuable heritage of Islam. It seems that what is important here to help understanding most of the events of that era is to explain the views of Imams (p.b.u.h) through analyzing their words using scientific and precise methods."Content Analysis" is one of the methods the surveys conducted on the base of which, especially the surveys on tradition texts, has shown well that it has some good potentiality for researchers to critically understand traditions, and this is why the religious sciences researchers uses it to present their knowledge to different groups of society. In this survey, after introducing the method and its especial technics, we explain some of its functions and potentiality to understand traditions on the base of documents.

Quran has alluded to Imam Mahdi (pbuh) in various forms. On the base of Many Quranic and tradition reasons, to some of which are pointed in this research, many of the characteristics of Imam Mahdi (pbuh) and his presence era are explained in the story-like verses of Quran. Indeed, Quranic verses and traditions are gates to the scenes through looking to which one can find Quran allusions to Imam Mahdi and his presence era. Through reflection on the story-like verses of Adam, Noah, Abraham, Josef, Moses, and Jesus, one can understand these allusions. Some of these allusions are his position of succession, secrecy of his birth, his long life, his absence, punishment of the wrong-doers and salvation of the righteous people as well as formation of a society for righteous people.

The meaning in focus of the Mundane Life in the Quran and Old Testament is the life on this world. In the view of Quran, life on this world is some test and a running passage to reach to real life in the Last World. The Quran, describing this world life, prohibits from clinging to its symbols. Refraining from this world is blamed and purposeful (moderated) attachment to it and favorable use of it is recommended. In the Old Testament, there is no belief to life after death, and this world life is targeted, and human full control over it and full use of it creates real happiness of human on this world. And as blaming clinging to this world, the Old Testament indirectly reinforces loving it by physical reward and special advantages to the Israelites (Jewish people). In this context there is no world refraining, and moderation is merely concerned to human material life and the divine laws is for reaching to human final happiness and also providing desirable human rights on this world.

Shakh Saduq is one of the prominent Shiite jurisprudents and traditionists in the fourth century A.H. Due to his tradition- oriented nature of most of his works, he is considered as a traditionist rather than an exegete. Saduq's exegetical work "Tafsir al Quran" has not been handed down to us. However, some of his exegetical views are traceable through his survived works. The present article is an attempt to recover his exegetical foundations and method through the above mentioned works. Interpretation of the Quran by the Quran, and interpretation of the Quran by Hadith or Sunnah refer to Ibn Babawayh's method in tradition- based interpretation of the Quran. On the other hand, literary interpretation, hermeneutic interpretation of ambiguous verses, explanation of the internal meaning of verses, stating the way of reconciling between exegetical hadiths, criticizing exegetical hadiths and exegetical views of other commentators refer to his intellectual and deduction - based method. Study of thematic interpretation, analysis of the relation between the method of interpretation of the Quran by the Quran and the hadith about Zarb al-Quran in Saduq's works, study of his method in explaining Quranic vocabulary, and a survey of his theological and hadith -based approach in the process of interpreting the holy Quran are among other issues discussed in the article.

Literature is the art of arranging and decorating the language to make its form more beautiful and its message more effective. Metanormativity may occur in most language forms: phonetic, semantic, synthetic, lexical, dialectic etc. Imam Sajjad, based on association of meaning and form of the utterance, has created a prose transcending the level of prose of his literature era and is appeared in the form of a meta-normative language. Metanormativity in al-Sahifa al-Sajjadiyyah has different levels such as phonetic, semantic, synthetic, lexical ones. This research analytically and descriptively considers metanormative language based on al-Sahifa al-Sajjadiyyah text.

The term Adn "Eden" in the Quran is an exotic one. Before the revelation of the Quran, the Arabs regarded the meaning of the word as the land Adam's Garden had located in, and they were aware that it has been used in Torah and Talmud as well as Jewish and Christian teachings before. This term has been evolved in the Quran and used in a new meaning, i.e., Heavenly paradise. Using the term as a verb or infinitive is doubtful before the revelation of the Quran. There is no difference between Jannat Adn (Gardens of Eden) and the other similar terms in the Quran. All indicate the same fact, i.e., Heavenly paradise.