LESAANE SEDGH
Year:2012 | Volume:- | Issue:2|Papers Count:7

The present paper delves into Saba’t Ahrof narration according to which the Quran was revealed upon seven letters. Most Sunni scholars seem to agree with the narration suggesting the revelation of the Quran upon seven letters and give a variety of explanations for the meaning of letter (harf). Some contemporary Shiite hadith scholars believe this narration has been transferred to Shiite literature and they have tried to prove that the source of this narration is the first three Caliphs’ school. In the present study, the beliefs of the advocates and opponents of this issue are evaluated, the most important Saba’t Ahrof narrations in Sunni and Shiite books are reviewed and finally some reasonable evidence is presented, which suggests Saba’t Ahrof narration has been transferred to Shiite literature.

Islam is the most perfect Devine religion and has a comprehensive plan to lead man to happiness in this world and the Hereafter. Islamic rules are full of wisdom and excellence. At the same time, they are flexible and simple and never cause hardship for those who practice them. God, the Most High, says that the aim of legislating Divine rules is to provide convenience rather than hardship and adversity for man. The holy Prophet (p.b.u.h.) has also referred to the Islamic Sharia’h as ‘samhah (forgiveness) and sahlah (leniency)’. However, some enemies of Islam attempt to impair the image of this Devine religion and calling it a violent religion, they point out that it is a cumbersome faith which is not compatible with the requirements of modern life and is in conflict with human rights.Presenting numerous examples of Islamic practical laws indicating the flexibility and simplicity of the Islamic Sharia’h such as tayammom (dry ablution) instead of ablution, breaking of the Fast, shortening four-rak'ah prayers while traveling, and existence of rules such as ‘la zarar’ and ‘la haraj’, this research work attempts to reject and refute the enemies’ doubts and highlight the flexibility of religious laws in Islam.

The Infallible Imams (a.s.) are the best models with whom having connection can help human beings follow the course of growth and perfection. This connection is manifested in ziyaratnamehs (prayer books to be read in honor of the Infallibles and their descendents). Making a pilgrimage to the holy shrines of the Infallible Imams (a.s.) can lead to knowing them more deeply and following their Devine characteristics and can affect one’s body and soul through spiritual illumination. Ziyarat of the Infallibles should be considered highly important in Shiite School, in which Imam has the same rank as towhid (Unity of God) and prophethood. A number of narrations have been reported on the virtue of ziyarat of Imam Reza (a.s.). They have been said to be different in terms of their reward but they have one point in common and the point is that a pilgrimage to Imam Reza’s (a.s.) Shrine is superior to a pilgrimage to Mecca and some narrations have even delineated that a pilgrimage to Imam Reza’s (a.s.) Shrine brings the pilgrim the reward of several pilgrimages to Mecca. In this article, the narrations related to the virtue of ziyarat of Imam Reza (a.s.) have been gathered and analyzed in terms of documentation and content and finally the afore-mentioned superiority has been reasoned out.

Doubts have been raised about the validity of the existing tothiqat (authentications) in the early and later sources of Shiite Rejal (study of hadith narrators) on the grounds that they were not compiled during the lifetime of the narrators. Acceptance of this assumption will lead to closing the door of tothiq (authentication) and a lot of narrations will lose their authority. On the contrary, reliance on the vothuq (authentithity) basis, the views of hadith authorities and the existing indications will lead to authentication of a large number of narrators even from the viewpoint of later hadith authorities. One of such indications is observation of the application of the word seqeh (one whose trustworthiness has been verified) and what it signifies in the authentications of hadith authorities, which can assure hadith authorities of the credibility of a narrator, since the word seqeh denotes trustworthiness of the narrator for hadith authorities. Accordingly, narrations of the trustworthy narrators are accepted due to their credibility and this is something which can be practiced in modern era on the basis of various indications and evidence.

Words having opposite meanings form one of the semantic relations. This phenomenon is a lexical issue which has been utilized in works of interpretation and in the literary discussions of interpreters. The present article is aimed at exploring opposites in Majma’ al-Bayan and Ravza al-Jenan due to their special significance in these two works of interpretation. Hence, following a review of the background of opposites and the views of their advocates and opponents, the article evaluates opposites in Quranic sciences and their role in Majma’ al-Bayan and Ravza al-Jenan. The findings of this study suggest that Tabarsi and Abulfutuh acknowledged the existence of words with opposite meanings in the Quran and utilized these words in the interpretation of the verses which included such words.

This paper attempts to offer ways which can help us recognize the followers of the Truth. One of the most prominent, transcendental teachings of the Holy Quran is to offer guidelines on knowing the followers the Truth and differentiating them from the followers of the Falsehood. It will take a lot of time to give a comprehensive account of this issue in this holy book; however, we may briefly refer to the principle of towhid (Unity of God), allegorical and clear verses, and the Quranic instructions in different areas (the Sharia’h rulings, ethics, Quranic stories). Still another way is to embrace Islam; that is, full submission to the commands of God in the realm of faith, practice, velayat, and the right path can be an indication of man’s salvation and the heritage of Prophethoot signifies that the Household of the Prophet as the interpreters of the Quran and the most cognizant of the life and practice of the Prophet shoulder the responsibility of guiding the Muslim community and are the standard of the Truth.

This paper deals with the Persian translations of the verse,«حَتَّی إِذَا اسْتَیْأَسَ الرُّسُلُ وَ ظَنُّوا أَنَّهُمْ قَدْ کُذِبُوا جاءَهُمْ نَصْرُنا فَنُجِّیَ مَنْ نَشاءُ» (Yusuf, 110).More than 40 translations and works of interpretation have been reviewed and put into four categories. Then, using the existing evidence and the theological and narrative evidence and variant readings of the Quran, the flaw of the third category concerning the doubt of the prophets about the point that “God won’t keep His promise” is explicated. Analysis of the translations has also demonstrated that disagreement about the reading of the word ‘کُذِبُوا’ has lead to variations in the Persian translations. Studies show that the translations of the third group are incompatible with not only any kind of reading, but also with the infallibility of Devine prophets. Analyzing the narrative evidence supporting the third category, the present paper introduces the preferable translations.