JOURNAL OF HISTORICAL APPROACHES TO QURAN AND HADITH STUDIES
Year:2019 | Volume:24 | Issue:64 |Papers Count:7

Ḥ amza-t bin Ḥ abī b Zayyā t is the prominent Qā rī of Kufa in the 2nd century AH. His reading of the Qur'an has always been the subject of scholarly attention. Ḥ amza's reading, however, with all its significance and credibility has some syntactic flaws that sometimes provoke protests against him. The reading of the term "al-Arḥ ā m" with I'rā b al-Jarr in the first verse of Surah Nisā , reading of 'Lā Yaḥ sabanna' in the form of third person, in verse 5of Surah 9 al-Anfā l, reading of 'Yukhā fā ' in form of passive in verse 229 of Surah al-Baqara, reading of 'Yubaliqā ni' in deuteronomy from in verse 23 of Surah al-Isrā ’ and reading of ‘ Thalā thami’ in verse 25 of Surah al-Kahf, without Tanwin, are some examples of syntactic alienations presented by Hamzah. The present study seeks to elucidate the mystery of this phenomenon by the fact that Hamza's commitment to the Ottoman’ s Mushaf and his simultaneous inclination to Ibn Mas'ū d’ s manuscript have led him to such challenging readings. In this type of examples, although, ibn Ma’ sū d’ Mushaf provides a sympathetic account of the reading of Hamzah on the one hand, but and on the other hand, his belonging to the Mushafd of Ibn Mas'ū d is what challenges Hamza.

Ibn al-Ghazā irī 's book, titled al-Ḍ u'afā , has always been the subject of controversy in terms of its validity, influence, and its different hadithic and jurisprudential views stemmed from it. This was the motivation for the present study and, in an analytical-historical way, explaining different views about the book, and the evaluating the rate of Ibn al-Ghazā irī ’ s reliability, this question was explored that to some extent this figure was trustworthy among the Rijā l scholars since the fifth century. This research found that ibn al-Ghazā irī 's mistrusting is in conflict with the credentials given to him by the renowned scholars, and this claim that he was excessive in mistrusting the trustworthy transmitters was not confirmed. It was also revealed that Ibn al-Ghazā irī had judged the Hadith narrators by correct criteria. Research has shown that from the 5th century onwards, scholars such as Najā shī , ‘ Alā mmah Ḥ illī , and Ibn Dā wū d Ḥ illī , and later scholars such as Muhammad Tunikā bunī , Muhammad Taqi Shū shtarī , and Abdul Hā dī Faḍ lī and Khā nsā rī , have trusted Ibn al-Ghazā irī and have been influenced by his sayings.

The theory asserting that the Quranic words and structure have been the outcome of Revelation is the dominant theory among Muslim scholars. This issue has been paid attention to in discussing the reality and quality of Qur'anic revelation since the beginning of revelation and the emergence of Qur'anic commentary and debate. However, some contemporary writers, in a strange view, believe that the Qur'an is the product of a spiritual encounter of the Prophet Muhammad in a dream world in which some truths were revealed to him and later he presented those truths in Arabic rhetoric and structure. This descriptive-analytic library study, relying on five groups of Qur'anic verses that explicitly or implicitly consider the Qur'anic text and words as well as the verbal structure of the Qur'an like its contents, as being revealed from God, tries to reinforce the claim that the doctrine of revelation of Quranic words is a solid theory and can be approved by Qur'anic verses, and the claim saying that Quranic revelation is dreamlike is incompatible with a large collection of verses.

The science of Occasions of Revelation is one of the oldest issues discussed in Quranic sciences and id related to the understanding of the Qur'an. In the contemporary era, despite the persistence of the views of the classical Qur'anic scholars, almost all the disciplines of this science have undergone changes. The present study, with a descriptive-analytical approach, examines the approaches of the Qur'anic scholars and the evolution of their views in this field. The present study shows that the continuity of the views of the past in the contemporary period is the result of factors such as the tendency to interpret based on narratives and, moreover, the tendency to imitate the interpretive style of the past. These changes are mainly due to the evolution of views on the nature of the Qur'anic text, the extent to which the Qur'anic text interacts with reality, a critical approach to the traditions, the belief in the need for a rigorous rethinking of the views of the past, and a comprehensive examination of religious heritage. Contemporary times appear to have been the era of debates about the causes of revelation, and have led to many views, whether views such as the independence of interpretation with regard to the causes and that it is not necessary for the definition of occasion of revelation to include the cause of revelation, the point that has been approved by most commentators. This study will detail the critiques of such commentators, as well as numerous other views that have been accepted by Muslim commentators.

One of the specialized topics in the field of Quranic sciences and is the theory of the multiple revelation of the Holy Quran based on the Sab'at Aḥ ruf traditions (which claim that the Quran was revealed in seven different readings). Apart from the necessity to identify the context on which they were issued from the Prophet (peace be upon him), what is of great importance and has caused a great deal of controversy among the Shiite scholars, is the fact that such traditions also exist in Shia works which support this theory, There are some traditions with the same concept coming from Imam Sā diq and Imam Bā qir. Since these narrations seem to contradict the other narrations of Imams about the Qur'an and that it was reveled in a single reading, and considering the fact that such traditions provide the basis for the belief in the distortion of the Qur'an among the Shiites, this study attempts to, by using both criticism and Sandy analysis and considering the historical discourse prevailing in the era of Imams Sā diqain (AS), reveal the reasons for issuing these narratives and their relationship with the socio-religious currents of the early days of Islam and explain a new view to understand such narrations. Considering the activities of the Extremists, their motivation for discussing the Qur'anic controversy, and how Aḥ l al-Bayt (AS) was exposed to these false ideas, are among the topics discussed in this article.

The Sufis and Muslim philosophers have in many cases provided a different understanding of the traditions. Among such Muslim scholars is 'Eyn al-Quzā t Hamidā ni (killed in 525 AH). He does so in discussing various traditions. For example, in discussing the narration of "Utlubu al-‘ Ilm wa lu Biṣ ī n" (Seek knowledge, even though it is in China) he says that the meaning of the narrative is to go to a spring called "Ṣ ā d" to learn interior and secret knowledge, a source that implies a secretive meaning. It is appropriate to ask what historical roots existed in his time to cause him to have such attitude to this narrative. As we shall see, this notion is rooted in his Gnostic and mystical thinking. According to the Gnostic thought-partly on the path of its transmission through Christianity and Manoit to Iran and subsequently to Iran after converted to Islam-the material world and material science are worthless. Gnostics give authenticity to the metaphysical world and 'Eyn al-Quzā t was influenced by them as well. Another mysterious thought that 'Eyn al-Quzā t was influenced by is the one presented by Plato, who believed in the universe of the forms and that the principle of all things existed in the higher world and regard material objects as shadows and darkness. Although his viewpoints of hadiths have historical roots outside of the Muslim world, aspects of such beliefs can be viewed in various religions and schools of interest to esoteric interpretations of Shiite Islam in particular.

The purpose of this study is to examine the state of Hadith science in Neyshā bū r during the first four centuries of Islam, a city of the Islamic realm that, with its special geographical location and ideal environmental conditions, which brought together a large number of jurists, scholars and experts of hadith and became a great school in which many Hadith activities in the early Islamic centuries were done. We want to show the validity and prosperity of the science of hadith in Neyshā bū r, due to the enlightenment of the experts of religion, such as Ali ibn Musā al-Reḍ ā (AS), and the correction of hadith collections and authentic and well-documented narratives, including the Hadith of the al-Silsilat al-Dhahab, along with the activities of the great and renowned Shiite and popular narrators. As we shall see, following the attempts made by hadith narrators of the Neyshā bū r, many works were compiled by great scholars such as Muslim ibn Hajjā j, Faḍ l ibn Shā dhā n and Ḥ ā kim Neyshā bū rī . We will also see the popularity of works such as Ṣ aḥ iḥ Muslim, which in Neyshā bū r have also become a pivotal point for new hadith compositions, such as books od Mustakhraj and Masā nid.