Iranian Journal for the Quranic Sciences and Tradition
Year:2010 | Volume:42 | Issue:1|Papers Count:8

It is presumed by certain historians and biographers that Imam Husayn left Mecca for Iraq changing his intention of Hajj or major pilgrimage into a minor one. This is the dominant view among them. Studying this issue, the present article deals with the traditions relevant to the subject in Hadith collections. A thorough examination of historical accounts and reliance on authentic traditions lead to the point that Imam Husayn entered Mecca intending minor pilgrimage or Umra and left Mecca with the same Umra in month Dhu’l Hijja. He had not started the state of ritual consecration from Shajara Miqat (appointed tryst) or other trysts to be forced to change his intention of Hajj or Umra of major pilgrimage into that of Umra of minor pilgrimage.

Although believing in the reappearance of Imam Mahdi is an Islamic belief, it has an outstanding position in the Shiite school. It can be said the main proof behind this position is that Shiites have accepted his birth and life. Regardless of the foundations and arguments of Shiites, some Sunni writers have sharply opposed this belief. Ahmad b. Taymiyya is one of these writers who has made certain objections against the Shiite belief in his book, Minhaj al-Sunna al-Nabawiyya. Among his objections are the following: a) Imam Hasan al-Askari has not had any children. b) Supposing a child for him, he had not reached the age of mental maturity at his father’s demise. So he could not undertake the Imamate of the Muslim society. c) Supposing he had assumed the position of Imamate, how is it possible for him to reach such a long life? Elaborating the spurious arguments of Ibn Taymiyya, the present article seeks to respond to them based on Sunni sources.

Different and sometimes contradictory views of commentators are indicative of a drastic diversity of opinions on the concept of the verse "yakhruju min bayni’s sulbi wa’t tara’ib". meaning "issuing between the loins and the breast – bones" (Sura 86, 7). These conflicts may be resolved through discovering the consistent relation of verses and determining the ultimate goal of the Sura. It is only in this case that a desirable semantic relation is established between the concept of verses 5-7 of this Sura on the one side and that of verse 8 on the other.

The widespread use of computers and software programs created a great development in religious researches and studies. Dr. Muhammad Rashid Rida, an Egyptian chemist resident in the U.S., has conducted the most controversial research in this regard. Many objections have been raised against this theory. Every individual may choose a particular number such as 5, 6, 9, 12, 19, etc. and reach some arbitrary results. It is not possible to attribute some of these results -e.g.what is said about number 7- to every verse or every term of the Quran. Therefore, it is not correct to apply the word "miracle" to this theory. We may only term it as a marvel in the proportionality of numbers.The holy Quran is not a book of playing with numbers. Rather, it addresses the mind of human being, calling him to a journey in the macrocosm as well as microcosm. Thus holding numerical miracle of the Quran is an unacceptable expectation. The inimitability of the Quran lies in the first instance in its staggering external beauties such as its rhetorical beuty and rhythmic harmony, and in a profound sense in its supreme teachings and messages.

The present article aims at studying the various types of the usage and meaning of Quranic vocabulary and the ways of revealing their intended meanings. Referring to three types of verbal, conventional, and religious usages of Quranic terms, analyzing the concept of coinage particularly from the perspective of Shiite jurisprudence logicians, and expressing the role of Quranic context and culture in determining the meanings, we may put the Quranic terminology into three categories, i.e. verbal, conventional, and peculiar Quranic meanings. Then we would pursue step by step the three types of meanings, i.e. the original sense, the common conventional meaning at the time of revelation, and the meaning originating from the particular Quranic culture, as the influential indices in understanding Quranic concepts.

Since Nahj al-Balagha is a literary text at the peak of eloquence, and words are considered the substance of literature, a commentator should undertake the clarification of difficult terms. Ibn Abi’l-Hadid, the greatest and most celebrated commentator of this valuable work, has paid particular attention to explaining and clarifying difficult terms. The present article deals with the lexicographical methodology of the commentary of Ibn Abi’l-Hadid taking the two approaches of following the traditional ways and deduction of new ways.Lexicographical works on which the commentator has relied for explaining the difficult words, at first sight seem to inspire the traditional method.However, the commentary is not restricted to this and includes clear novel deductions. He has interpreted the words as a criticizing scholar putting the lexicographical view of others under critical analysis and preferring some views to others. He relies for his deductions on the holy Quran, Hadith, grammar and syntax, figures of speech, context, etc. Furthermore, his theological school clearly plays a part in explaining words.

Ammar b. Yasir is among the greatest Companions and earliest in embracing Islam.After the holy prophet (p.b.u.h) he was a true Shiite known as one of the Shiite authorities. A lot of works have been published concerning Ammar. However, his character in terms of Hadith and Quranic commentary has not been dealt with up to now. Since Ammar is an authoritative narrator according to Shiite and Sunni schools both, there has been left a considerable heritage of Hadith from him in the Shiite and Sunni Hadith collections. However, the number of Hadiths handed down from Ammar in the Shiite collections is fewer than those in Sunni ones. Indicating the sources of Ammar’s traditions, the present article deals with the causes of further interest and concern of earlier Sunni scholars in his Hadiths comparing to Shiite traditionists. Furthermore, the contents of Ammar’s traditions are analyzed. The main contents of Ammar’s traditions can be categorized as follows: the life and biographical reports of the holy prophet (p.b.u.h), virtues of Ahl al-Bayt (p.b.u.t), history of Ahl al-Bayt, prophecies of battles and seditions of the End of Time, signs of the reappearance of Imam Mahdi, exegesis of the Quran and Jurisprudential issues.

An overview of Hadith schools shows that the influential characters of these schools have not all been inhabitants of the school sites. Usually, authorities and traditionists simultaneously attended several schools and were busy learning and teaching there. It is quite evident that Muslim scholars had special interest in and concern for Hadith – seeking trips as early as the age of companions suffering numerous hardships. We witness the active presence and influence of travelers seeking Hadith in most Muslim cities. Following Makka and Madina which have been the focal attention of travelers due to their religious centrality and assembly of Muslims, Kufa and Basra have played a particular role in this regard. They have attracted the traditionists of other territories leaving mutual effect on each other’s enrichment.