QURANIC & HADITH STUDIES
Year:2019 | Volume:13 | Issue:1 (24) |Papers Count:12

The Qurā n confirms Jewish monotheism (2/ 62), but also notes some their falsifications. For example, “ The Jews say: Allah's hand is fettered” (5: 64), is the famous one, according that Jews have said: “ God’ s hand is fettered” . Is that an Irony or refers to special event; there are different opinions among the Qurā n commentators. Most of them consider, the term is allusion to niggardliness, but whether it’ s said in the Torah or some their denominations have said something like, there is no clear answers. Zein al ʾ ā bedin ibn Muhammad, A Shiite scholar in Qā jā r aria (1810), in an unknown treatise said: “ The verse refers to phylactery, that according to Talmud, God also in the prayer time puts it on” (phylactery is equivalent of Hebrew word Tefillin/ ת פ י ל י ן ). This claim, however, is more plausible in the first time, but as we will see, is far from the context. In this article most important Opinions will examine, and after all we suggest the new hypothesis, which in the light of other related verses, on the one hand, and some evidences in the Torah on the other, claims that the verse has been criticized the Jewish doctrine of election.

Semiotics is one of the methods of text analysis, and the Holy Qur'an as the most valuable literary text, in its place, is full of signs and tokens that the semiotician must understand these meanings and reach the deep layers of the text. In the third verse, in sura Fussilat Allah says: " The Words of Revelation of this Book Are explained in detail; a Qur'an in Arabic language for people who Understand" In this verse, the purpose of explaining the verses and Arabic is to put them on the people who know it. The present study seeks to use the knowledge of semiotics and semantic theory of Grimes in relation to the dual oppositions in the structure of the discourse and the discursive discourse of narrative to identify the interactions of the "people who Understand" in this sura and identify ways and means to reach science. After reviewing the authors, they came to the conclusion that the most important solutions to science are: Determination, interest and inner desire, a clear goal, endurance, jubilation, lack of fear and grief and the most important obstacles to reaching science are: Acknowledgments and Disapproval, Arrogance and lack of purpose, as they have found, by enhancing the solutions and removing obstacles and removing them, it is possible to increase the use of science and to acknowledge such a degree of human science.

Prohibition of selling with Kurd is the topic that is defined in many narrations. Based on these narrations, a group of jurists sentence the aversion of selling with Kurd, whether these narrations are document ally a based on text, true or not, and what meaning it has if having validity around this search. This narrations are weak for interruption in document and not ensuring at least one narrator in the point of view of Al-Derayat-ol-Hadis is week. Even if we suppose that it has documental validation, the meaning of these narrations, prohibition, selling is not only for Kurd ethnicity, but considering meaning, is not only selling and interchanging resulted to be benefited for the reasons of being far away science and not familiar with laws and lifestyle, but also it causes to loss for the dealer. By narrating to Quran, definite custom and referring them to the strong discourses and also to connect to the book meaning of these discourses would be clear that selling with people that are prohibited by the narration which are discussed that like some Kurd in a period of time, the issue of these narrations, selling, marriage, intercourse with them just has been resulted material and intellectual loss. The present study uses a descriptive-analytical method based on the principles of the science of critique and jurisprudence of al-Hadith to examine the validity and correctness of these narratives.

Based on Holy Quran and Ahl al-Bayt’ s guidance, the prophets are innocent from committing sin. Some verses of the Holy Quran, however, seem to contradict this belief. Among these verses is verse 24 of Chapter "Saad” , which is narrating Prophet David's asking for forgiveness, regarding a speech he announced when judging a dispute between two plaintiffs. Commentators have different opinions on the cause of asking for forgiveness; but all of them are disputable. In this article, after reviewing and criticizing the existing opinions, referring to holy verses and hadiths, the reason for David’ s forgiveness has been stated as “ final word” judgment. According to these evidence, using "final word" judgment had created some difficulties for the Prophet in the community. In order to prevent these problems, he asked God not to use this style of judgment in future and just judge in the usual way; and God accepted his request. But in the story of judgment between two plaintiffs – that asking for forgiveness related to their arbitration is expressed in this verse– the holy prophet used the same type of judgment again due to the unusual appearance of the plaintiffs. However, after he realized that the story had been a scene for his trial, he apologized to God and God accepted his apology and commanded him to judge as usual in future judgments. The approach to this research is Quran-based in which the definitive religious facts (the definitive judgments of intellect, the Qur'an, tradition, experience, literature, intellectuals' way of conduct and the religious, etc. ) based on Holy Quran are the referee of religious thoughts and practices.

The fallacy is one of the most important ways of false reasoning and distortion in thinking. Realizing and discerning different types of fallacy keeps the human thought safe from gullibility and superficial comprehension. There are many types of fallacies and even expanding. Hence, it is necessary to enumerate the different fallacies often committed by an ignorant thinker (paralogist), and or a deceiver (philosophies). The punctuality of the verses in terms of debates and the emphasis of the Quran on showing the faces of the fallacy and the way of declaring and overcoming the aberrations indicate that the Holy Qur'an focuses on the style of dialogue in a debate. Reflecting on Qur'anic verses, there are defects in the disbelievers' discussions with divine prophets that can be categorized into already known fallacy types and some new types of fallacies discovered. In this regard, the whole verses studied and many fallacy cases extracted and classified into already known or unprecedented titles. The seven newly introduced titles are unlikelihood, truth and illusion, suspicion, tagging, existence and appearance, oaths, and self-complacency.

The present study has been conducted to investigate the function of motion verbs in the conceptualization of abstract and lacking places in the Quran with a cognitive approach in the framework of Tolm's cognitive bibliography. Through the conceptualization of abnormal and abstract affairs, the Qur'an acted with the application of verbs in a way that complicated and far-reaching matters were found at the level of knowledge of the Quran's audience. In this paper, through descriptive-analytic form, the verbs of movement and the way of thinking in the Qur'an and how to conceptualize events in Qur'anic verses are based on the principles of cognitive semantics. According to the researches, in the Quran, different types of verbal movements are used and various types of semantic concepts are represented in the verbs of the Qur'an, and God has expressed many abstract and immaterial affairs by means of motion verbs. Sometimes the verb is applied in a manner and the path is conceptualized in the letters of the word, and sometimes the path in the verb is lexical. The motifs (Qur’ an) in the Quran, in which the path is represented, can be divided into two groups of dynamic and static with respect to the relationship between the body and the field, each corresponding to the conceptualization desired.

What is the meaning of faith is one of the most important questions that has been busy the minds of Islamic commentators and theologians in the history of Islam. Some emphasize on a pillar, a group on two pillars, some on three pillars, and some on the four pillars of the definition of the meaning of faith, documented in the Quranic verses. In this research, the view of the Qur'an is extracted, reported, analyzed by Qualitative content analysis method in a documentary, reasoned and text axis to provide background for the answer to the above question, about the issue of faith beyond the conflict of theologians and commentators and only by focusing on Quranic verses. From an analytical study of the verses of faith in the Qur'an, faith is meant to be the confirmation of certainty that it is in the heart, and therefore, faith is a matter of heart. Also, all types of accessories of the Faith are in common in sacred. The result is that faith is a sacred affirmation. Faith has a degree and is free will, heart and reciprocal with disbelief, and placed after Islam and before virtue, goodness, confidence and truth.

Although the words Prophet and Messenger have been used widely in Holy Quran and Islamic culture, Muslim interpreters and theologians have agreed less on the exact meaning of these two words. Generally speaking their views can be categorized in two groups called contradiction and equality. Of course the contradiction view has been explained with multiple expositions in which the distinction of Prophet and Messenger has been expressed as: having the mission of conveying revelation to people, having an independent religion, having a holy book and seeing angels. Those who have recognized the Prophet and not the messenger as the person in charge of conveying revelation have known the meaning of messenger as one of these three: not having the mission of conveying revelation, informing (people) from God, having a high position and dignity. In this article the viewpoint of around 80 interpreters and theologians about these two words in three periods of time-early, recent and contemporary-has been reviewed and categorized according to the above model. By reviewing the above statistical community we can conclude that there has been different expositions from equality and inequality of the words prophecy and messaging in all Islamic periods, although the recent interpreters and theologians tend to the generality of the concept of prophecy compared with messaging. Also according to the author, because of the problems existing in different expositions of contradiction theory we can conclude that in the idiomatic meaning the words Prophet and Messenger used in the Holy Quran and Islamic texts are the same.

The succession of the Islam prophet (S) has been a significant issue that led to carry out various studies by Muslim scholars. On the other hand, the book of Al-Ghadir fi Al-Kitab Al-Sunnah wa Al-adab (The Ghadir in the Book, the Sunnah and Literature) compiled in the fourteenth century AH by Alameh Amini is one of the leading books in this issue. The importance of this book is for its responses to the shobahats (doubts and questions) of the event of Ghadir Khumm and virtues of Imam Ali (A) as the immediate legitimate successor of the prophet. In responding to the questions Alameh Amini took advantage various methods namely, discussing the Sunni scholars speeches and documents, addressing the contradictions between the speeches of the opponents of Ghadir Khumm, attributing to the Hadiths and Holy Quran, Showing the invalidation of Ijma (agreement) among scholars of the time who raised questions and doubts against the event, and other various methods of answering the questions on the issue. Focusing on Holy Quran verses and the prophet's speeches make the book as one of the most valid sources of responding to the shobahats of the event of Ghadir Khumm. Furthermore, Alame Amini, in responding to the shobahat, availed himself of various methods of the science of Fiqhul-Hadith that increased the validation and richness of his book content.

The modality of the world Formation and its Process, is one of the interdisciplinary issues which has been the place of discussion and searching within experimental scientists and religious scholars. The present study with a library method in collecting the content and referential method in presentation of views and the qualitative and descriptive analysis of them has conducted this issue with the linguistic approach. Considering the importance of Quranic verses is demonstrated that it is possible to categorize the authoritative views on this issue within the Qur'anic language dimensions, so that the views of the ancestors in intended verses are more related to the "common law" language of Qur'an and, on the other hand, the views of contemporary commentators are more based on the language of "scientific – intrinsic " and to the “ special custom” language of Quran that has been revealed in the scientific and Qur'an with Quran exegesis. Finally, the author, with referring to the intrinsic-scientific language of the Qur'an and referring to the inner and outer indications, considers the seven heavens in verse 11 of Ha-Mim indicates to the Layers of atmosphere.

The semantic study of the Quran's words which have been intelligently and wisely embedded in the ayat and surahs, facilitates gaining access to a cohesive network of deep meanings and concepts in this divine book. Among the holy Quran's words, some seem to be synonymous, while with a careful semantic examination, their subtle differences become evident. This research attempts to account for this semantic precision, trying to investigate the difference between 'al'umu' and 'alwalida' and how they are used in the Quranic phrases and ayat with a survey into the Qur'an and based on structural semantics. The findings of the research show that these two words are characterized by 'temporality'; the word 'alwalida' is on the axis of time and refers to a specific period of time in 'al'ulmu' stages of life. This feature can be seen and studied in most of kinship terms.

The narrations of the Ahl al-Bayt (as) in the interpretation of the Holy Quran are an important source for discovering the Qur'anic teachings and the true meaning of Allah Almighty of the verses. Considering the supreme position of the hadith in interpretive science, it is understood that this source has not been used properly in the interpretations of the hadith. This article tries to explain how to maximize the use of these capacities after expressing the neglected capacities in the hadiths. In this regard, the life of Ahl al-Bayt and their prays are considered as areas of Ahl al-Bayt traditions which are less well-intentioned in conventional interpretations and efforts have been made to prove their capacities by showing Compelling examples.