KETAB-E-QAYYEM
Year:2011 | Volume:1 | Issue:2 (2)|Papers Count:8

There is a wide difference between both Shiite and sunni interpreters in interpretation of the verse of Imamate of Prophet Abraham (2/124). The differences in interpretation of this verse have been expanded by theological debates and consequently it has made the semantic of the word "Imam" difficult.The present essay mentions those theories on the meaning of Imam and refers to the sources which rejected the theories. On the other hand the essay proposes the meaning of "leadership with the necessity of following and obeying deliberately" for the word "Imam" and tries to base the view on the verses, Hadiths and contextual analysis.

If we study the images of Arab of the Prophet, we can understand the ambiguous verses of the Quran. Nineteenth verse of Sura Al-rhman is one of them. It says: He merged the two seas, meeting each other. There is a barrier between them which they do not overstep. From them emerge the pearl and the coral. His are the sailing ships on the sea. In these verses the Arab is addressed and it has been said: you can extract decorate fresh meat from this sea and ship in it. The only sweet river in Arabian Peninsula that pours permanently to sea is Arvand that pours to the Persian Gulf. At the beginning of Islam from Basra region to Oman has been called "Bahrain". The archipelago of Bahrain is coral and the pearl of Bahrain is known and marjan is a Persian word. These signs confirm that the meaning of "Bahrain" in the Quran is the same region.

The revelation of the holy Quran at the beginning of Islam (13 B.H. to 11 A.H.) had effects on the human society as a whole and especially on the Arabic regions in cultural, social, political and military aspects. Among these affects the affect of Quran on Arabic language can be named. In this essay, Five categories of the affects of the Quran on Arabic language are discussed including: Giving superiority to Quraish dialect and weakening the other ones, introducing new social, military, political subjects and soon causing the use of some new meanings for the words as a result, permanence of Arabic language and its improvement and finally, the appearance of many scientific sources in different fields of linguistics such as etymology, syntax, vocabulary as well as rhetoric's.

Health has been considered as a value in the high culture of Islam and that the Quran has presented ways of health and it can be viewed as solution for our psychic pains has been confessed by many researchers on psychological Health. This study is done to show the verses in the Quran which are providing ways for human mental health.The spiritual strategies extracted from Quran have been categorized in four parts:1. The strategies which are pertaining to believing (unity of human personality, the role of faith, the rejection of despair and frustration, the meaning of life, the principle of fate and providence, the belief in the other world and having good look on death and to have trust in God.)2. The strategies on behavior: behave in such a way that you are connected with the source of spiritual powers, the controlling rules for sexual relations.3. Emotional strategies: (kindness to parents, the relationship with relatives, advices to be patient and repentant.)4. Social strategies: supporting poor groups, supporting orphans, supporting psychical patients and retarded individuals. The idea that a man is ordered to do his duty and there should not be any attention to the results.

Siaq (context) – the framework and space in which the divine message has emerged – has a fundamental function in removing ambiguity from Quranic verses. The function of siaq is based on the fundamental principles of unity in form and lack of contradiction in Quranic verses. If the conditions for this function – unity in subject and unity in the direction of the subject – are provided, the jointed and disjointed symmetrical pieces of discourse pave the way for the emergence of siaq. When ambiguity emerges in discourse, either there is a symmetrical piece for removing it or there is not such a symmetrical piece. If there is a symmetrical piece, it is either jointed or disjointed. The jointed symmetrical piece is either internal or external. The internal one is either verbal or intellecthal. The external one either precedes or follows discourse. The disjointed symmetrical piece exists either in that particular Sura or in other Suras. The present article has explicated the symmetrical pieces of discourse and presented a definition of siaq drawing up the two fundamental principles of unity in form and lack of contradiction. Then, it pointed out the symmetrical pieces of discourse introducing the conditions for the function and efficiency of siaq. The present article discussed and examined the scope of the function of siaq using a new procedure. The following are the five aspects of the scope of the function of siaq:1. Jointed symmetrical piece, supporting the external meaning;2. Jointed symmetrical piece, contrary to the external meaning;3. Disjointed symmetrical piece, supporting the external meaning;4. Disjointed symmetrical piece, contrary to the external meaning;5. Lack of a symmetrical piece.

The fact that Quran has different layers of exterior and interior meaning is a basic fact in interpretation of Quran. But that from interior meaning of Quran what should be meant is an important step in semantic of the Quran. There are several questions which are of importance here: what is the real meaning of Batin of Quran and to ascertain that whether Batin is the mere implication of the word of it is a type of non literal meaning i.e. a conceptual one. Furthermore there is the question that whether the Batin is what the creator of the text have intended in the past (when he created the text) or it is a kind of attitude which the one who read the text of the Quran will catch it. There is also the question that whether the Batin can be understood by all those who read Quran. In the present essay we will discuss these questions.

Muhammad ibn Sanan (d. 220) is one of the transmitters of the Shi'a hadith. In spite of the fact that his name is found in more than 800 chains of authority of transmission, there is a great debate about his validity between the Imami scholars. In this research we focus on the accounts given about him by al-ridjal scholars. We have also tried to recognize the reliability of the aforementioned transmitter, using the rivayat (Hadiths) he has transmited. Finally, based on the presented clues and types of the rivayat he has transmitted his reliability is entailed. This article associates his weakness to his tendency to extremism in the part of his life, as well as the type of rivayat he has transmitted, and the misuse of the extremists from him.

Shaikh al-Sadouq, a great Shiite figure in Hadith, was born in 4th century. While prominent in shiism as the head of transmitters, he is considered as an early transmitter who has narrated a great mass of Hadiths and has studying them deliberately. He is who that has made the hadiths explained and has ascertained the facets of traditions in terms of being firm or weak. Sadouq is also a transmitter who has categorized the hadiths in different types. In these aspects the work of Sadouq can be considered as osoulioon of Shiite scholars who has been of great subtlety in their works. Nevertheless sheikh al-Sadouq in part of his works has a different attitude. Indeed he has not been of this kind of subtlety in all of his works. Therefore it can be said that Sadouq was not the same in his works and sometimes he is not so deep in presenting the subjects. The present essay tries to prove that Sadouq's deep deliberation is to be found in subjects related to Hadith as Rijal, rejection and modifying the hadith (Jarh and Tadil), understanding and comprehension of Hadith (fiqh al-Hadith), interpretation and hermeneutics of Hadith. The attitude of Sadouq in these fields is a positive one and with contemplation and concentration. This is while sadouq's low quality of works is dealing with these same fields but he is not as deep as he was in former parts. It can be said that he is less accurate and deliberately. It is said that he is here more as Akhbaarioon (the transmitters who pay attention to the exterior form of hadiths), in particular those resent Akhbarioon.