QURANIC & HADITH STUDIES
Year:2018 | Volume:11 | Issue:1 (21) |Papers Count:10

The etymology is closely related to the awareness of the historical changes of a language. The more the domain of further changes is found in one language, the greater the scope of the study of etymology, because in etymology in relation to each change, the vocabulary transforms that they should be aware of. The etymology of the Qur’anic vocabulary follows the same principle. Therefore, the present paper uses the documentary-library method to describe the important developments that are not considered in the etymology of the Qur’anic words despite the occurrence. The result of this study shows that for the etymology of the Qur’anic words, it was necessary to pay attention to three periods of Arabic language changes. In the current situation due to the lack of comprehensive works, only the semantic roots of the Qur’anic vocabulary are given attention, whereas in this study it will be shown that for the etymology of the Qur’anic terms, there must be three stages of the transformations of Arabic language, Arabic language developments, before , during and after the Qur’an’s revelation, because during these periods there were events such as the removal of some alphabet, the breakdown of Arabic after the advent of Islam and the transfer of the culture from the  Buddhas to the sedentary people and the combination of the northern and southern Arabic languages in the period of wars –Futūḥat- that affects the etymology of vocabulary. Paying attention to these events extends the range of history required in an etymological study and yields comprehensive results in the field of the etymology of the Quranic vocabulary

Examining the history of the expression "Al-Khulafā ul-Rāshidūn" in Sunni ‎and Shi'i sources, this research discovered that expressionth is more ‎prevalent in Sunni resources. In other words it is more used among Sunni ‎scholars, because most of them have used it for their sectarian interests and ‎have built many of their beliefs on it. Today’s meaning of the word intended ‎by Shia and Sunni scholars, the four caliphs; Abu Bakr, Omar, Uthman and ‎Amir al-Mu'minīn Ali‏ ‏was not common at the time of caliphate. The origin ‎of this term goes back to a narration from the Prophet that its only narrator ‎is Erabz ibn Sariah and in other periods due to the sectarian and expedient ‎content, its number has increased‏ ‏while almost most of them are from ‎among as the enemies of Imam Ali and Ahlul-Bayt.‎‏ ‏This paper through ‎critical review seeks the correct examples of the term according to the Sunni ‎and Shia sources and challenge the well-known idea in this regard. ‎Moreover, it expresses the use of this term in Sunni sources upon which ‎some of their principled or jurisprudential views are based is rooted in a ‎fake jadith.

The government as a policymaker plays a very significant role in realizing economic goals. When it comes to policy-making, many approaches are taken by governments, but the Islamic state needs to consider a justice-based approach. In the absence of the element of justice, the government is struggling to achieve the supreme goals of the government. But the fundamental question is: what is the role of the Islamic state in relation to the issue of justice? According to the studies conducted in the field of verses, narrations and Nahj al-Balaghah, it is shown that governments have a duty, in their nature and authority, to provide the ground for the development and balance of the society and the just access of everyone to their rights. The Islamic government has broad powers to enforce economic justice. The only firm belief in the implementation of economic justice is the need for the government to succeed in the implementation of economic justice through the broad range of instruments it has. The observance of the law of intercession between the sovereignty and the people is the basis of justice between them.

The vers 33: 69 forbids belivers from repeating what annoyed Moses:" Believers! Be not as those who slandered Moses, but Allah proved his innocence of that which they alleged, and he was well esteemed in Allah's sight". The verse did not specify how Jews harmed their prophet, so Muslim commentators mentioned four probability: (they said) 1. Moses has a defect in his body; 2. He killed his brother Aaron; 3. He has illegal sexual relation; 4. He is only a magician, not a prophet.On the other side, many commentators believe, the verse is about prophet's marriage with Zeinab that was mentioned before (36- 48). Thus, there is no exact and clear relation between main themes of the surah, especially the verse and those probabilities. Attention must be paid that one of the principle subjects in this surah is correcting the pre-Islamic traditions and here, lawful marriage with the divorced wife of a believer's stepsons.German Scholar in 19th, Gunther Wahl, in his translation of the Qur’an, under this verse referred to the book of Numbers, chapter 12; In light of this footnote we can achieve a real exegesis. In this chapter of the Torah, Miriam and Aaron spoke against Moses because of the Cushite woman whom he had married. According to an ancient tradition, the Hebrew was not allowed to marry with non- Hebrews and Zipporah belong to Midianites. This Article focuses on all interpretations on this verse, and finally I try to elaborate more on what Gunther Wahl and later all Hebrew Qur’an Translators referred to briefly and make it an intertextual exegesis

According to Shia thought, the innocent verb is one of the sources of an understanding of religious teaching that hasn't been considered because of its lack of effective dimensions and the maximum tendency to promise tradition. One of the developments of the use of current tradition in inference is the explanation of the assumption that their adoption will increase the activity of the innocent verb in the interpretation of religious teachings. The present research attempts to determine the analytical method of a fundamental belief based on the territory of the innocent verb, and recognizes it. The result of the research suggests that it is believed to be believed to be the faith of all innocent verbs from the effective foundations of the development of the verb, which will lead to the development often realm of acts of innocence in the teachings of: economic, educational, and military. The current tradition, the innocent verb, the foundations of understanding, religious teachings

The semantic look of the text and the semantic analysis of its vocabulary is one of the ways to achieve the meaning of time and to find out the main purpose of the speaker. This kind of look, in particular in a religious text like the Qurān, which has several semantic levels, becomes more and more important because of the importance of the message and its role in providing eternal bliss of mankind.One of the most important features of Arabic Language is the structural changes of words that include items such as integration, substitution, derivation, and etc. In their research, scholars and commentators of the Quran have just explained about the structure of the words and have not discussed the structural relation of those words in the context they are located. In this paper, the semantic approach has been adapted to investigate this issue. Thus, analyzing the structural changes in Al-Araf Surah, Explaining the application of semantic analyzes in identifying the structural changes of Quranic vocabulary the present study makes clear that the structural changes never occurred coincidentally, however, an exact as well as profound relationship of proportionality lies between the semantic style and structural changes of words. These semantic relationships cause a variety of morphological change of the words and consequently diverse interpretations are applied. This article analyzes this principle using a descriptive-analytic as well as a semantic approach in Al-Araf Surah.

This essay deals with the "Systematization" in the interpretive thought of the Supreme Leader of the Islamic Revolution, Ayatollah Khamenei, which is one of the pillars of the "Doctrine of Expectation" in his view. In his interpretive view, the prophets' way of realizing the goal of religion, is not preaching and drawing, or offering a school of thought or philosophy. Why so they are the method of individual education and cannot fit the purpose of the prophets that is the cultivation of all humanity. In the view of the Revolutionary Leader, using an extensive and comprehensive look at the commentary, which is the product of the social view of the Holy Qur'an, the Prophets' method is to create a suitable environment for the cultivation of humans, which can greatly improve humanity and fulfill the purpose of religion.This environment is provided by creating the platforms, systems, institutions, mechanisms and laws and regulations necessary in the vast arenas of society. The process that creates this environment in these areas is "Systematization". The verse 25 of Surah Hadid (57) and verse 157 of Surah A'raf (7) are evidence of the theory in the interpretation of the Supreme Leader of the Revolution. As well as verses from the Surah Hajj (22), which introduce setting up prayers, pay zakat, commanding good snakes and preventing wrongdoing, as system maker affairs.

Enjoining the Good (Marouf) and Forbidding the Evil (Monkar) are among the imperative obligations (obligatory for every Muslim) and its authenticity is wisdom and tradition. The application of Islamic laws related to the application of enjoining the Good and Forbidding the Evil in many aspects of individual and social life. Among the application methods of enjoining the Good and Forbidding the Evil those that led to internalization good and resolving Evils are more important. These methods concerns with family and relations of its members. One of these methods is related to nurture the children appropriately under the consensus and love in relations of family members. This paper is an attempt to express firstly the concept of family consensus and then analyze its role in internalization of religious values and expansion of the good in the community. In this respect, the results of new studies and theories of sociology and psychology taken from the Quran such as Surat Al-Nesa, 1, 19 and 35; Surat-Al-Room, 21 and Surat-Al-Hood 42; has been analyzed so as presenting some reliable and accurate solutions for this important issue. Quran and traditions have a strong emphasis on showing affection among family members; this characteristic is a main factor for creating and maintaining the family consensus. Prophets and Imams were always full of compassion and mercy. They tried to preserve the consensus and cohesion of their families and in this way starting Enjoining the Good and Forbidding the Evil from their own families and then promoting it in the community.

With a view to issues raised about the companions such as justice, number, Categories, apostasy, etc., we can find major source of conflict in the differences in confinement concept Companions. seven different views In this paper have been raised about the concept of companions. Then, the arguments of the proponents of each of these approaches, with an emphasis on first and second, criticizes and analyzes referred to in accordance with the Quran and traditions. This article proves to be true companions, that amount of socializing which can be described by mystics companion for companionship is proved. So, spend visibility and contemporaries that the common view in this area as a companion for the truth is not enough.

A comprehensive approach to the interpretation of the Qur'an and the discovery of the semantic network of the verses depends on the use of traditional methods and new science such as hermeneutics; in hermeneutics, more than other factors hermeneutic circle (due to its role in understanding) and the presuppositions (as one of hermeneutic circle party) can be used to draw the semantic network of verses. In this research, after describing different versions of the hermeneutic circle and the views of the Muslim Qur'anic scholars, the role of the hermeneutic circle was discovered in the light of the hidden and networked relations of texts of the Qur'an and use of textual, classical and intertextual elements in understanding the verses and various types of hermeneutics circles between the word and verse, verse and textual context, verses and situational situations, verses and surahs, verses and Quran, and among the Quran and other religious sources were Examples were presented. Also, explaining the attitude of the Qur'anic scholars on the effect of presuppositions in the Quran's interpretation, the process of extracting, revising and developing presumptions in referring to the Quran and the possibility of creating new semantic horizons was investigated.