QURANIC & HADITH STUDIES
Year:2019 | Volume:12 | Issue:1 (23) |Papers Count:13

4 up to 8 of noble verses and also 104 verse of al-isra Sura with emphasized tune represents the previous announcement of Sobhan God about Israel two corruptions and following that its punishment. After Israel regime establishment in 1948 A. D some Muslim scientists found out that the relations of these verses with this corruption so that different comparisons about the text of this divine declaration announcement was offered. It is clear that for assessment of proposed adaptations and achieving the correct and exact adaptation of noble verses first the deep plan in points, signs and witty of these verses is needed. It can be said that two mentioned corruptions in Israel report card is totally indicator and with tense of arrogance and apparently in two Quds regions and with the aim of the government establishment and in both Israel will dominate “ ا􀑧 ادا لن 􀑧 عب and two corruption punishment will be achieved by this group that have divine motive and worship excellent God. second corruption of Israel is their last one and will be tangled with second punishment of corruptors life scroll as a group possessing customs and formal establishment and they will be dominated by ا “ 􀑧 ادا لن 􀑧 عب ” until resurrection. Ultimately it will be clear that these noble verses is observing the challenges between Muslims and Israel in Quds region.

"Recitation of the Qur'an with Ghana" is one of the controversial issues among Islamic scholars, among the controversies about the "recitation of the Qur'an with Ghana" is a brief overview of the definition of "Ghana", which resulted in a difference in the ruling, if the Islamic scholars first clearly outlined the subject and the scope of Ghana, the difference would be very small. Considering the importance of this issue as well as being involved with it, it is attempted in this research to first examine the concept of "Ghana" with an analytical descriptive method, then the views of Islamic thinkers should be reviewed. There are two major views on the Qur'anic changes. Those who believe that it is forbidden to prove their views on verses, narrations, rational arguments, and consensus that this evidence is corrupted. Ultimately, what proves to be proven by this evidence is the reverence of the Qur'an as a matter of fact and they are not absolute enough to respect the Qur'an. Those who recite the Qur'an with Ghana are cited by the Quranic, narrative and rational proofs. With this evidence, one can prove the permissibility of the "Change of Quran". The result of this study is that Ghana, in the sense of absolute singing, is partially permissible in the Holy Qur'an, and the rational and narrative arguments confirm this view.

Universality of Mohammad’ s prophecy has been challenged by some of the intellectuals whereas most of Islamic studies scholars acknowledge the scope of Mohammad’ s invitation to Islam as universal. Because of the significance of the topic, it seems fruitful to provide an analysis of the evidence and reasons argued by scholars in this context. Based on some Verses from the Quran and historical evidence, Syrian writer Georges Tarabichi (1939-2016) considers the scope of Mohammad's prophecy limited to the Arab Peninsula and its native Arab speaking inhabitants. He argues that following the Islamic Conquests, Muslims altered Mohammad's prophecy from a local alternative of indigenous polytheistic beliefs to a universal message. Tarabichi's main argument lies in his interpretation of those Quranic verses that address the Prophet's preach to be delivered to the Mecca region and amongst its Arabic speaking natives. He attempts to strengthen his theory by putting an emphasis on the obscure perception of the word "Ommi" and other relevant historical evidence. This article aims to critically analyze the aforementioned Tarabichi's theory. In this context, I argue that firstly, Tarabichi's Qur’ anic ratiocination lacks a holistic approach and his interpretation of cited verses is not precise and is in contrast with the renowned recitations. Secondly, his Hadith-based argument relies only on a single Hadith without addressing the existing opposite instances. Thirdly, his historical reasoning is not only based on an inaccurate and disputed narrative but also ignores other evidence and narratives in the same context.

Narratology is one of the relatively new sciences in the field of literary criticism that can be said to derive from linguistics. This science examines the techniques and structure of narratives, and thus seeks to find the narrative grammar. Using the methods and theories of narratology, can provide a better and more accurate analysis of the Quranic stories and clarify the new effects of the beauty and miracle of the Qur'an. One of the situations presented in the Qur'an is a conversation between the arrogant people and their followers on the Day of Judgment. The main purpose of this study is to use the views expressed in this science to analysis this narrative space and identify new aspects of the arrogant traits. The method of this descriptiveanalytic study is structural narrative approach. The findings of this study show that these verses, which are in two different surahs, have a conversational-oriented structure with regard to their narrative style. The use of narrative function in most sections of the story and the ideological function at the end of the narrative stresses that reading and listening to the stories without understanding the ideological and cultural matters is in vain. Also, there are few time jumps in the story that indicate the irresponsibility of the arrogant people and their followers.

One of the requirements of the Islamic religion is to receive the Holy Qur'an's viewpoint in the face of new issues, but before this it is important and necessary to address the "proper research method" for discovering and identifying the verses associated with that subject and is a major step in interdisciplinary research in the field of Islamic sciences. Among the new theories proposed in recent times, is the issue of "soft power" and its components and resources in human societies. Although this theory was originally proposed by Western scholars, it has always been questioned whether the Holy Qur'an has a theoretical background? And by which method can the verses be accessed in this field? And finally, how and on what basis can a valid theory be discovered without entering the domain of interpretation into a vote? In this paper, in an interdisciplinary approach, using methods of research "structural semantics" and "qualitative content analysis", the semantic network of the concept of "power" has been identified, including the words of the companion and the successor in the Holy Qur'an, then by qualitative analysis Their themes and categorization of the contents of the content analysis tables, components and components of the theory of soft power from the perspective of the Holy Qur'an are extracted.

The pre-Islamic period of «Jaheliat» (ignorance) refers to the fact that people had a critical situation in terms of ideological, cultural, social and ethical relations. The advent of Islam and the prophetic mission in this condition was to correct this controversial, turbulent and unethical situation, full of war and illogical bloodshed. The resolution of these common socio-cultural crises, which somehow became a social tradition in the hearts of the people and the society, required policies and strategies that were adopted by the Prophet with the help of revelation and came to an end. Extracting and analyzing these strategies from the Quran and Hadith is the issue of this research. Given that throughout history, social and cultural ignorance has always existed and has been critical ever since, and today we are faced with a phenomenon called modern ignorance, the purpose of this research is the modeling of these principles and strategies extracted from the Holy Quran as a human and society tutoring book. In order to reform the contemporary community culture. The present research is descriptive-analytic and its purpose is applicable. Finally, the findings of the study, which are the same principles and, are presented in the form of four strategic principles: the strategy of processing and gradual interaction, the strategy of substitution, the strategy for obtaining the agreement and the strategy of rejection and decisive refusal.

The existence of continuity and thematic relation between the verses of a surah is a characteristic of the Holy Qur'an. In this research, content analysis method was used to explore the discovery of the subject axis in Hajj Surah. To do this, at first, the analysis of quantitative content, frequency of words, issues of verses and orientations was examined and according to the information obtained, most of the Hajj surah was related to the principles of religion with the highest emphasis on monotheism and divine authority In the second stage, considering quantitative analysis, we analyzed the qualitative content and the extracted topics were categorized in the form of six categories of The enemies of religion, believers, divine provinces, void Gods, religious and Islamic commandments, and Resurrection is classified. Finally, contrary to the allegations made, Hajj surah has a general axis, in spite of many issues, that is mentioned in verse 62.: " That is because Allah is the Truth, and that what they call upon besides Him, that is the falsehood, and because Allah is the High, the Great. ". A comparison has been made between the believers whose leaders are God with the disbelievers whose leaders are the void Gods.

One of the most important discussions of the Qur'an in the field of ethics and sociology is the analysis of arrogance in its dimensions and levels. The Holy Qur'an has been dedicated to the perseverance and institutionalization of this culture in individuals and societies, and the presence of mercenaries throughout the ages, which has led many Quranic verses to be attributed to their ethical-behavioral attributes. The significance of this issue is so far as recognizing the phenomenon of arrogance in any era and time is considered as an instrument of religious insight and the importance of social issues. In this essay, it has been attempted to provide a comprehensive, precise analysis of the nature of arrogance and the semantic domain of the term, to analyze and rooted in its various types and to extract the factors, origins and effects of this phenomenon. This paper studies the relevant verses in the field of arrogance in a text analysis method. By examining the term "arrogance" alongside the synonymous vocabulary and its synonym, it refers to the context, factors and effects of this social phenomenon, and it follows that abusive arrogance is the root and cause of other forms of arrogance. The aristocracy, military and economic power, the needlessness of God and the neglect of divine power are among the most important factors in the formation of arrogance. It also reinforces the spirit of uprising, oppression and selfesteem, and paying attention to divine values and self-centeredness and self-esteem, including the Qur'anic guidelines for the article with this disproportionate social character.

82 Nawader’ s writer in AL-Fehrest of Ibn Nadim and 272 people in Al-zarieh Show the culmination of the recalling as one of the methods of writing, in the time period of the 2nd to 4th centuries, in various sciences, especially in the history of hadith. Now, the problem is that the authors of their title called “ Nawader” on their books; sometimes they wrote the book "Independent Al-Nawader"; sometimes part of their book was "Bab al-Nawader or Bab al-Naader". For this purpose with the approach of historical semantics we have used the word Nawader in the knowledge of Hadith and mixed sciences in both lexical and idiomatic analysis. Then, by examining the examples of the Al-Kutub Al-Arbʿ ah we have intended to obscure the notion of ambiguity. To show what are the most commonly used meanings of the “ Nawader” of Al-Kutub Al-Arbʿ ah; and in which verses are in common? In historical semantics in particular, the word "Nader or rare" has been used since the time of Imam Baqir and Sadeq (AS) in the discussion of the conflict of two narrations, and the derivatives of this term can be seen in a narrative of the second caliph. In the study of Al-Kutub Al-Arbʿ ah. The most useful examples of the al-Nawader and al-Nader al-kaft and Al-Faqih, It seemed like Ziyadat or Mostadrak, hadiths dispersed in Abwabeb, a book such as Al-Sum not a particular book of that book, shaz Hadit and subscribe, Which is shared by Tusi's "Zayadat", at least, in the meaning of the scruples and dispersed hadiths, but only Bab al-Nawader in the available in Tahzibeyn shiben apparently more contains shaz Hadiths.

Hamza, Kasai and Asem were three Kufic readers of the Quran that Ibn Mujahid’ s choice has placed their names in seven readings system. These three, in their readings, have been affected toward ‘ Abdullah ibn Massoud’ that was the early teacher of Kufic in reading of the Quran. This effectiveness happened although those three were bound to writing of the canonical text of the Quran and ‘ Abdullah’ s reading and text were not compatible with writing of the canonical text. In fact, this effectiveness happened in cases where without punctuation (Point, phonetic symbol, middle alf, repeat the letter) and there was a possibility of different readings. On the other hand, when scholars wanted to express the evidences and proofs of seven readers in their readings, introduced Abdullah’ s text as a reason of Kufic readers in some positions of difference in reading. The present research, by way of presentation many evidences, reveals the function of Abdullah’ s text in shape and preference of Kufic readings.

In this article, has been paid to the methodology of the translation of "allusion" by Professor Haddad Adel and criticized his performance. The critics and experts of the translation have considered the three appropriate methods for the translation of "allusion" And they believe that the metonymy method is the best way to translation of the equivalence expressions that have the alluded meaning in the target language (translation) Otherwise, it is necessary to consider the literal translation in a semantic way, and even in the form of a literal translation. The author also suggests a combined and consolidated method: "semantic-communicative"; However, Haddad Adel has provided most of the Most of the alluded interpretations in purely literal style, which is the weakest way to translate "allusion" and it cannot fundamentally reflect the delicacy of hidden meanings to the audience. The achievement of this research, which has been done by reviewing the entire translation, with the trust of the descriptive-analytical and cash method shows that Haddad Adel does not have a uniform method In his translation and has used a variety of methods such as emblematic, semantic, semantic-communicative and literal Which is desirable and attentive. But the most important problem is the non-systematic and unprofessional use of the literal style, so that in the total items (15) of allusions in throughout his translation has been translated 9 items in literal form, 4 items in semantic mode, 1 item in alluded shape and 1 item in semantic communication methods. This subject has posed the translation of allusions by Haddad Adel to a clear challenge. The purpose of this paper is to review the translation of Haddad Adel with a focus on the allusions, and to suggest the most desirable way to translate this rhetorical structure, which in many cases requires a re-review.

Shiite scholars, based on the inner structure of the verse 67 of Sura Ma'edah, and emphasizing the correct narrations set forth in this verse in the hadith books of Islamic sects, derived the sovereignty of the Imam Ali after the holy prophet of Islam. On the contrary, Sunni interpretations of all periods reject this argument. The most important reason is the relation between this verse and its adjacent verses. Some of shiite scholars claim that there is no connection between verse 67 of Sura Ma'idah and verses before and after it. This research shows that The Relationship of Verse 67 Maedeh with verses before and after it, has no conflicts with the subject of Imam Ali's sovereignty. It is, of course, a solid proof of the existence of such a connection. Also, based on the relationship between the verses, the meaning of "Velayat" in these verses can be understood. In these verses, the term "Ma Unzela" is related to the concept of "Velayat" and including the "Velayat" of Allah His messenger and certain believers, is mentioned.