QURANIC & HADITH STUDIES
Year:2020 | Volume:13 | Issue:1 (25) |Papers Count:12

The most important thing Nasr Hamed Abu zaid emphasizes this in his interpretive topics is historicity of the Qur'an. That's means Allah revealed the Qur'an at a certain point in time and Based on the cultural and linguistic system of the people of that time. Therefore the text of the Qur'an is a cultural product and its teachings is in accordance with culture and needs of the time and makes sense in relation to the context of the time and doesn't work much at other times. Abu Zaid to substantiate this claim, uses antecedent and contemporary theories. In this article, using the descriptive-analytical method, each of those theories will be examined and Abu Zaid's type of use of those theories is examined, and it becomes clear Abu Zaid's use was selective and without commitment to all the results of those theories, only he has chosen what confirms his point of view.

The knowledge of semantics and theoretical vocabulary in the Qur'an is one of the important techniques that considered as sub-branches of interpretation. This knowledge explains the meaning of Qur'anic terms like peer. Throughout the history of the Qur'anic sciences, various works, have been written on this subject. The authors of these works have used different rules for interpreting the Qur'anic vocabulary, but, except in very few cases, none have discussed the rules of this knowledge separately. In this article, some of the most important rules of this knowledge are study by descriptive-analytical method and by inductive method. Finally, its related rules are extract in two textual sections (rule of contradiction, rhetorical rules, context, rhetoric for the spirit of meaning, and rule of knowing objects with antithesis) and extramarital rules (such as vocabulary and descent).

The term "The Daughters of Allah" is a historical concept that had a longstanding tradition among ancient peoples, including the Arabs of the Prophet's era. The severe denunciation of the Quran to this historical idea and then the destruction of it by theologians in the Islamic period has led various scholars, from Muslim commentators to Western scholars, examine the nature and identity of these daughters in polytheistic religious beliefs in pre-Islamic Arabia and discussed on their reflections in the Quran. One of the notable challenges is the gender challenge of these Daughters that may be considered as a negative evaluation of female sex and hence gender imagine as a fundamental factor in their rejection by the Qur'an. While it is difficult to establish a direct relationship between female sex and negative evaluation in Quranic teachings. For this reason, in this study, based on a pre-Islamic cultural understanding of the position of women in the social structure as well as Religious system of the pagan Arab, we will study the verses of the Quran under "the Daughters of Allah" and thereby try to find a way to out of this interpretive challenge.

From some verses of the Qur'an, the possibility of God's sight, and according to the others the refusal of this problem can be deduced. This has led to various theories in Islamic society. A group by arguing the first set of verses and affirming some of the prophetic narrations and providing rational arguments, concluded the possibility of God's sight. And another group, using the second set of verses and rational reasoning, deduced the absolute refusal of God's sight. The Ash'arites are the believers of the first view and the Mu'tazilites are the believers of the second view. Both of these were criticized by the Ahlul-Bayt (AS). Therefore, the present study seeks to answer this question by a descriptive-analytical method that what is the analysis of the Ash'arite and Mu'tazilah arguments about divine vision and its critics? After analyzing the rational, Quranic and Hadith arguments of the Ash'arites and Mu'tazilites it became clear that their arguments are criticized by both positive and negative views of the Ahlul-Bayt's narratives. In the negative attitude, first it is impossible to see God physically, whether in this world, in sleep or in the paradise. Second all traditions that describe God as His creatures are criticized and rejected. Third non-physical seeing is not absolutely impossible. In the positive attitude, according to traditions, God can be seen with a glorious heart from the contaminations of sins and the pollutions of doubts and this has come true for the religious and divine authorities.

According to the hitherto neglected sources of Nuṣ ayriyah in Syria, Muhammad Ibn Ebrahim al-Katib al-Nu'mani was a well-known figure among them. In addition to reports of his relationship with the great men of Nusayriyah, such as Khasibi, Jelli, Ibn Shu'ba, Qati'i Baghdadi, Ghasani Mohlahali, etc The compilation of several books (Al-Ikhlas, Al-Muqne', Al-Thassilya and Altaqwa and. . . ) is attributed to him. And of course, among reports and sayings narrated from him, in addition to the correct subjects, there are many incredible opinions and narrating of the extremist and metempsychosis book "as-Sab'in". The Evidences of his governmental post are more obvious in the books of Nusayriyah too. It is noteworthy that these abundant reports, despite its weakness, also have some witnesses in Imamyh's sources; the most important of them, which is the narrator of the book Al-Ghaibah is Nusayri. Yet, beyond his relationship with the Nusayriy sect, there is no solid proof that confirm the Nusayri reports about his corrupt Extremist opinions. So that his narrations in Imamy's sources generally do not have a clear connection with the formal beliefs of Extremist shiites.

Some of the verses of the Qur'an describe the resurrection and its events, including the status of criminals in the resurrection. In the meantime, verses make it clear that interrogation and questioning of criminals and their actions are required, and emphasizes that questioning of the general public-including sinners-and even reports of divine messengers and some of them, on the lack of questioning of criminals and their criminal actions signify. Hence, between the implications of these two categories of verses, inconsistency and inconsistency have emerged. The commentators of the Holy Qur'an have tried to correct the above contradiction by explaining the verses correctly and based on their effort and explanation of the factors that caused the illusion of disagreement between the two categories of verses, disregard for the location of the question, dispute over the question. In the verses, ignoring the conditions of contradiction between the two statements and ultimately ignoring the rules of interpretation. The efforts of the commentators of the Holy Quran to resolve the inconsistencies of these two verses, although blessed and open, are dispersed on the one hand, and all the answers have not been gathered together, and on the other hand have not eliminated all ambiguities and bugs. The present study seeks to answer its representations by examining the verses concerned and by applying the rules of interpretation, the number of questions, the negation of the real question, and the proof of the virtual question, as well as the expression of the plurality of the hereafter. This article discusses the verses of the sinner's question first and then the contradictory verses. The method of data collection in this research is by library study and its approach is analytical and critical. The findings of the study invalidate the contradiction between these two categories of verses.

Poverty is one of the most important problems in human society, with a special place in the economic and social issues of human societies. One of the theoretical necessities of the research in this field is to identify the factors that lead to the creation and spread of poverty in society. Clearly, addressing these factors in order to prevent them is far more essential and vital than addressing the destructive factors in combating poverty. If we are aware of the preventive factors and consider them in our personal and social life, then we will not face poverty and its spread and there is no need to fight it. In the religion of Islam as the last and most complete religion, numerous teachings have been expressed to prevent the creation and spread of poverty that need to be identified and explained in a text-based, systematic and accurate manner. For this reason, this paper attempts to study the Qur'anic economic verses and related narratives in the hadith communities using the 'content analysis' method, and the themes of the content analysis and mapping of their broad themes are effective factors in creating and presenting them. Explain the spread of poverty in Islamic society from the perspective of the Qur'an and the Ahlul-Bayt (pbuh). The findings of the study show that in religious teachings a total of 30 key and important themes are identified as effective factors in creating poverty in Islamic society which are classified into two categories: micro and macro factors and each one into two categories of spiritual and subsistence factors.

The Qur'an is God's most complete program for humanity and the progress and prosperity of humans in the enjoyment of its guidance. The use of guiding the Qur'an is achieved by discovering its opinion on the required issues. The discovery of the Qur'an is based on familiarity with the proper process of Quranic theorizing and during its stages. This research examines the Qur'anic theorizing process in order to provide the right context for extracting the Quranic theory in various issues. Data collection was done by library study, probing and processing using descriptive and analytical method. The study shows that the Qur'anic theory of the process has twelve stages: selecting the problem, refining the key concepts of the problem, preparing the structure, knowledge of the history and human achievements of the problem, obtaining important points in the problem, exploring the Quran, providing the hypothesis, categorizing and Sorting out the verses, interpreting the collected verses in their place, specifying the limitations of the signs of the verses, extracting the theory, and evaluating the theory.

Human dignity and human values are one of the central issues of the Holy Qur'an. Some religious scholars believe in the inherent dignity of man and consider him a superior being than other creatures, and they refer to the use of verse 70 of Sura Esra as their reason for claiming. Others believe in acquired dignity and consider potential human potentials, including piety, faith, and positive actions of man for his dignity. But the claims of the proponents of intrinsic dignity appear to face challenges such as apostasy, primitive jihad, uncleanness of the idolaters, and the dichotomy of mankind. Addressing the challenges is to realize the reverence of the essence of humanity. with a descriptive analytical method of a type of library and relying on Quranic, the following research has come to the conclusion that, firstly, the Quran distinguishes between freedom of thought and denial of religion on the one hand. Secondly, the commands of the Holy Qur'an in the debate on jihad are defensive and not absolute, and are bound by restrictions such as sedition, oppression and aggression. Thirdly, the uncleaning of the idolaters never means noisiness is not apparent. Because a polytheist with his partner has a kind of spiritual pollution and esoteric impurity. Fourthly, the degraded qualities of some human beings who have neglected their divine nature; therefore, these challenges are intrinsic aspects of human existence and cannot undermine the inherent dignity of man.

The evolution of the humanities through the software movement and theorizing has been a necessity in recent years; it requires a reference to the authentic and valuable sources of the Qur'an and hadith, because it is based on the infallible Word. And a few verses from the Holy Quran, the principles and foundations of all the sciences can be deduced from the Quran. The methodological and principled use of the Holy Qur'an for theorizing in the humanities is another important issue that should be given special attention so that the researcher in the dreaded field of interpretation of the Qur'an is not immersed and the Quranic theory actually formulated. (Not that the Qur'anic masking of Western theories). The purpose of this article is to discover the Islamic foundations of people-government interaction, using a qualitative approach, based on a method of research in Sharif al-Mizan's interpretation and problem-based deliberation in the Holy Qur'anic verses, out of 272 verses and 73 themes, ten-fold principles of public interaction and the government was conceptualized. These concepts, after being endorsed by the experts, are: The central monotheism in interactions, the rhubarb along the absolute sovereignty of God and the obedience to the commandments of God and God, the resurrection of interactions, the belief in the presence of God, the belief in the primacy of society over the individual, the pursuit of right and obligation, the righteousness rather than the plural, Theism, the sovereignty of the senses, the freedom of principle, fraternity and reform.

Keeping one's residence in small villages is severely censured in some of the hadiths of the Infallible (pbuh). These hadiths regard the residents of small villages ignorant and oblivious of Allah's precepts, bounds and laws, and forbids residence in small villages. Today, the abovementioned characteristics have, to some extents, been removed from many rural areas due to the scientific and spiritual growth of the society. Besides, people are nowadays enjoined to migrate from urban to rural areas to preserve rural resources and to consolidate taking up residence in rural areas. These attitudes outwardly contradict the hadiths. Therefore, an analytical survey of the hadiths forbidding keeping residence in small villages and a clarification of their intended meaning required that the present research be done. The present essay collected a number of interrelated hadiths, traced their sources, and clarified their intended meaning through an analytical-descriptive approach. The research resulted in the fact that the hadiths against keeping one's residence in small villages do not censure or forbid residing in rural areas, rather, they introduce social criteria for one's living place. The censure rests on the characteristics dominant in small villages the time the hadiths were issued.

Some believe that the first five verses in sū rat l-ʿ alaq have been revealed a little before the other verses in the sū rah; sū rat l-Mudathir, sū rat l-Ḍ uḥ ā and sū rat l-Qalam are the sū rahs revealed in the interval between the revelation of the first five verses and the final verses in sū rat l-ʿ Alaq. The present study deals with the frequency of these famous sayings in the Islamic sources and clarifies the inaccuracy of the aforesaid sayings. The necessity of the discussion lies in the continuity of the verses in a sū rah and proving the verbal and semantic relationships between them and, eventually, coherent interpretation of a sū rah and text. Acceptance of the pause between the beginning and ending verses in sū rat l-ʿ Alaq would be in contradiction to the holy Quran’ s verses (expressive of the revelation of complete sū rahs of the holy Quran) and narrations on the order of revelation. It has been justified in the current research paper that the verses in sū rat l-ʿ alaq have been revealed all at once and in a continuous manner.