Journal of Researches of Quran and Hadith Sciences
Year:2024 | Volume:21 | Issue:2 (پیاپی 62)|Papers Count:8

Limiting the origin of thinking and research to the positions of creating questions and in other words, being problem-oriented in research is not always a solution. This problem is related to research in dealing with religious texts, especially in cases where the reader feels more comfortable understanding the meaning of the text, it can be harmful. Therefore, considering that religious texts are the main origin of religious knowledge and teachings, the relation between these teachings and texts needs more careful analysis. Regardless of the acceptability of a certain knowledge and teaching, documenting it with a specific religious text requires more precision. In the field of interpretation of the text and especially the interpretation of the Holy Qur'an, the self-evident meaning of the text, and in its obvious aspect, the Persianization of the meaning of the text, is a serious harm in this regard. Although many themes are not unacceptable, their attribution and reference to religious texts cannot be defended. In general, not paying attention to the difference in literature between the time of reading the text and the time of issuing the text causes self-evident damage in the translation of the text. Meanwhile, one should avoid extending the current concept of a historical term to the past. Finally, the achievement of this research will be that when facing a religious text, it is necessary to test the text in terms of its influence on the ideas of the reader of the text.

The meta-function element is one of the characteristics of Halliday's systematic grammar. Among the three trans-textual, inter-textual, and intellectual roles, the intellectual or experimental role reflects the semantic layer of the text. The semantic layer shows the author's style in the selection of processes and participants, and the type and frequency of the processes also change with the change of the subject and the purpose of the author. This article studies the transitivity structure of the will letter of Imam Ali (as) to Imam Hassan (as) and examines the most frequent processes and participants that determine the author's style. Since this letter is long and the structure of the two halves of the letter seems different at first glance, Halliday's method was performed on the two halves of the text separately, and by drawing comparative diagrams, the hypothesis of the structural difference between the first half of the letter and the second half is proven. In the first half, the highest frequency is assigned to the material process and active and passive participants, but in the second half, the relational process and, as a result, the carrier and attribute participles have the highest frequency.

A brief study of the Ascension (mi'rᾱj) of the Prophet of Islam (pbuh) makes it clear that the perceptions resulting from this great event played a significant role in the interpretation of the Qur'an by Ahl al-Bayt (as). This important issue has been neglected in the number of achievements that have been mentioned for the ascension and also in many researches that have been carried out on various aspects of the ascension. This research aims to answer the question, "What is the function of the Ascension of the Prophet (pbuh) in interpreting the Qur'an by Ahl al-Bayt (as)?" Since the Qur'an dose not directly mention the Prophet's nightly journey, but mostly what we know are according to narratives, the typology of the ascension narratives from Ahl al-Bayt (as) under the verses of the Qur'an is a proper method is used here to find out the effect of the ascension in the interpretation of the Qur'an by presenting a small number of types of these narrations. Acknowledging the paucity of unobserved types in the Ascension traditions - which, if any, indicates their small number- findings show that most of the types mentioned for other narratives are also applicable to the Ascension ones transmitted from Ahl al-Bayt (as). In addition, some independent types can be mentioned with new titles in these narrations. As a result, Ascension was a ground that provided Ahl al-Bayt (as) with the opportunity to objectively observe the warnings and tidings, mention examples and express the details that the Qur'an is silent about. In the author's belief, in case of not knowing the revelations of prophetic ascension narratives which sometimes have an interpretive aspect, at least those prophetic ascension narratives that speak of the direct conversation between God and the Prophet (pbuh), in the case that they are related to the meanings of the Qur'anic verses and in their details, are considered as a non-Qur'anic revelation. So, due to their attribution to God and closeness to the Qur'an, they have a special privilege compared to other Prophetic narratives and Qudsῑ hadiths.

Sharif Hasan bin Hamza Maraashi Mamatiri (d. 358 AH.) is an Imami muhadith of the fourth century of Hijri. The understanding of many Sheikhs in Tabaristan, Khorasan, Makkah, Kufa, Ray, Qom and then migration to Baghdad made him a link between many hadith schools. His influence in the process of transferring the heritage of hadith to the school of Baghdad is such that his name was mentioned in the biography of 125 narrators in the list of the names of al-Shi'a authors of Najashi, al-Fahrest and Sheikh Tusi. He transferred all the works of Ibn Abi Umir, Abdul Azim Hosni, Hossein bin Saeed, Ali bin Abrahim and Ibn Bata to Baghdad, and Sheikh Mofid and Sheikh Saduq can be mentioned among his students. The problem of the research is to find the role of Ibn Hamza in the process of transferring the hadith heritage of Qom to Baghdad. First, the heritage of Qom Sheikh ibn Hamzah was evaluated with the descriptive-analytical method, and then it was compared with the contemporary muhaddith who played a role in the process of transferring the hadith heritage of Qom to Baghdad. The findings of the research, for the first time, with document research and list analysis, Hassan bin Hamza reached new findings that have a significant effect on the validation of hadith methods. Also, he found it incorrect to claim the superiority of Ibn Hamzah in terms of the number of narrators who had the book transferred to Baghdad and the wrong perception of his way of listing Ibn Battah.

The most important narrative and jurisprudential heritage of the Ismailis is the book Da'ᾱ'im al-Islam by Abu Hanifa Qᾱdῑ Nu'mᾱn al-Maghribῑ (d. 363 AH). He was the great Ismaili Dᾱ'ῑ and the judge of the Fatimid Ismaili government. This book contains a large volume of hadiths of Ahl al-Bayt (as) on various jurisprudential issues, of which more than 14 percent are Mutafarrid from the Imᾱmῑ hadith and have no trace in any of the existing Imᾱmῑ narrative sources. The Irsᾱl of traditions and its non-Imᾱmῑ nature are among the most important factors of neglecting this legacy from the 4th century. Ignoring the evaluation of hadith sanad, this research aims to give a fair judgment of the Ismaili hadith, based on the content analysis and its compatibility with the Imᾱmῑ hadith. Searching for the cause of mutafarrid hadiths in the book, it analyzes the influence of these narratives in the teachings of the Imᾱmῑyyah. In conclusion, the mutaffarrid hadiths of Da'ᾱ'im al-Islam are compatible with the Imᾱmῑ hadiths, and the most important factor of their tafarrud is the special effort of the author to collect the judging hadiths (bᾱb al-qadᾱ). One of the most important functions of these hadiths in Imᾱmῑ jurisprudence is to provide a narrative document for famous fatwas, to complete the understanding of some hadiths, and to bring some new branches of jurisprudence.

Based on the recent findings of cognitive sciences, the human mind uses everyday sensory experiences to represent abstract concepts based on objective concepts. According to cognitive linguistics, metaphor is a mental-linguistic process. There are many evidences of this way of conceptualization in the Holy Qur'an. Considering the frequency of the words faith and disbelief in the Qur'an and the numerous traditions that have been narrated from Ahl al-Bayt (as) about faith and disbelief, it shows that faith and disbelief have been the concern of Muslims since the very beginning of Islam, so that these concepts are one of the most important believing components. The duality of faith and disbelief is an important angle in the metaphorical conceptualizations of the Qur'an. These metaphors have been formed in a broad context of cultural ideas and have been influenced by the common experiences of the time when the Qur'an was revealed. This research aims to answer the question, "What are the starting areas in the conceptualization of faith and disbelief in the Qur'an?" In order to collect data, the metaphor detection process proposed by the Pragglejaz Group has been used. Concepts such as "light and darkness", "purity and pollution", "business", "colors", "elements of nature", "death and life", "slave and free" and "body parts" are among the source domains that the Qur'an uses to conceptualize faith and disbelief. This study shows a high degree of systematicity in the linguistic metaphors of faith and disbelief. Therefore, not only one can explain the motivation of many expressions of the Qur'an by metaphorical conceptualization, but also these metaphors provide a cognitive or cultural model with the duality of faith and disbelief. It seems that the direct experience and complete familiarity of human beings with the areas of "body parts" and "health and disease" have caused these areas to have more frequency in the conceptualization of faith and disbelief.

In the reflection of the Christian beliefs about Mary in the verses of the Qur'an, the concept of "Mariolatry" mentioned in verse Mᾱ'idah: 116 and some other verses is one of the challenging concepts that, especially in terms of knowing its audience, so far, many efforts have been made. In this article, we try to investigate these views and find a way out of its interpretation challenge. The main question in this research is: "How is the concept of Mariolatry reflected in the Qur'an and how has it been understood by Muslim commentators and Western Qur'an scholars so far?" "How should the Quranic verses related to this interpretation be read to solve the existing challenges regarding it?" Findings show that both groups of commentators have diversely interpreted the above concept so that their total views fluctuate from distorting the Quranic verses to linguistic and historical approaches. Meanwhile, examining the context of the verses of the Qur'an and some surviving documents from the late ancient period, as well as paying attention to some of the disadvantages of the historical approach, show that the reading of this belief based on the language and rhetorical creativity of the Qur'an is more justified and logical.

"Divine traditions" (sunan), as laws and measures governing the creation system, is a frequently Qur'anic concept in linguistic interpretations. Using the cognitive semantic approach in the conceptual metaphors as a tool for understanding abstract concepts, this article tries to investigate the function of imaginary schemas in the metaphorical conceptualization of "arrogance" and reach the effective power-dynamic structure of the flow of "divine traditions" in the laws of divine universal geometry. Therefore, in a descriptive-analytical method, it investigates the concept of "kibr" (pride/arrogance) as the most frequent word in the Qur'an in the field of moral vices and the main indicator of the opponents of the right, in the conceptual system of the Holy Qur'an. Therefore, it methodically discovers the linguistic-metaphoric situations influenced by divine traditions in the area of arrogance and the imaginary schemas presented by concretizing abstract concepts in an objective format. Findings show the influence of "kibr" as a powerful obstacle in depriving God's mercy and a strong force in the direction of downward movement towards misguidance of oneself and others. It affects drawing the intensity of vanity of the arrogant man, using the phrases "arrogance is an obstacle" and "arrogance is power". The implicit meanings resulting from this linguistic system, point to the degree of semantic degradation and the position of arrogance in the Qur'an. The mainstream of divine traditions are seen in the verses, based on the metaphorical concepts about "the arrogance" with titles such as "zῑyᾱdat dilᾱlat", "'imlᾱ' and 'istidrᾱj", "'imhᾱl and 'istῑsᾱl", "deprivation" and "learning lesson".