JOURNAL OF HISTORICAL APPROACHES TO QURAN AND HADITH STUDIES
Year:2020 | Volume:25 | Issue:66 |Papers Count:12

Prophet’ s Household) were formed since the presence of the Imams. The disappearance of Shi'ite works, along with the sarcasm of the opposition groups on Shi'ite little writings in recording Shi'a culture has placed Shi'ite in an inappropriate position. Investigating the lists and contents, proving the writings attributed to the scientists and, as a result, tracing, reviving and rebuilding them will be of great help to exit Shi'a from some mischief. Meanwhile, the Shia's special look at Hazrat Fatimah, her belief in infallibility and her supreme spiritual authority, and the validity of her speeches as hadithshave always been questioned by the opposition groups from the beginning of Islam to the present. The present study carried out in a descriptive analytical approach has shown that this particular view or belief has originated from the beginning, and many works by Muslim scholars have been written about it. Among these writers is Ibn Babaei Qomi who has four separate and independent writings about Hazrat Fatemeh (P. B. U. H). Trying to prove the writing of these works and providing the remaining parts of these books and showing the way to rebuild these works are the major results of the study.

The meaning of "ʻ rf " and "Maʻ ruf" which the Qur'an has placed at the center of social relations have always been disputed by linguists and interpreter. This study investigates the semantic variants of the word by using the etymological approach and its evolution in Semitic, Qur'anic Arabic and classical Arabic lexical sources. The study of its conceptual model in the Qur'an by using the cognitive approach. According to the etymological studies, the meanings of "main of horse", "good smell", "patience", "wind", "science and cognition", etc., are related to different origins and similarities arising from homonymy. The mane meaning of this origin in the Qur'an derived from the metaphorical extension of the meaning of 'face' to 'knowing'. "Maʻ ruf " as a term formed within the Qur'anic system is based on the same meaning as an act that has been continuously seen in the Islamic society, and consequently has become familiar is a concept at the superordinate level, and concepts such as "Salat", "Qest", "Adl', "Taqva", "Ehsan", "Berr", "zakah", etc., are the basic-level (stable) concepts in this category. God has applied only to the basic-level concepts of this category and leave "Maʻ ruf " as a temporal and spatial concept-such as the designation of "Maʻ ruf " saying and behaving-the responsibility of individuals in the religious community.

The concept «Zanb» is a key concept in the Semantic field of sin in the Holy Quran. Commentators, regardless of the semantic delicacies and the context of the Zanb, consider this word to mean all the sins and sometimes the same meaning with other concepts of the sin in the Qur'an. Whereas the Holy Quran has applied a different concept for the word. This article deals with explaining and clarifying the meaning of "Zanb" in the Qur'an with semantics methods. The etymological results demonstrate that Zanb is homonymy in the "tail" and "portion" and "sin ". An examination of Syntagmatic & Paradigmatic relations of "Zanb" revealed tree points; One. Zanb in the Qur'an is disregarding the covenant between the subordinate and his superior that would result a proportional punishment. Two. Khatiah is the most important paradigm of Zanb and appertain to the context of the verses concerning the Israelites. Tree. the concept of Zanb, Khatiah, Jorm and Fisq constitute the " Zanb-axis" pattern of sin in the Qur'an.

Researching about the validity of the readings may have some useful results in the field of Jurisprudential Inferences. In addition, this subject is very important in prayer reading, which has involed Muslims during the history. This paper is to analyze the views of Imamiyyah jurisprudents and commentators historically on proving the validity of the readings for jurisprudential inference in one hand, and the permission to read them in prayer on the other hand. Shia has followed the guidance of Imams (AS) on the basis of revealing the Quran in one letter (ḥ arf) and rejected the multiplicity of the readings. The uncertainty caused by the variant readings of the Qur'an and the occultation of the infallible Imam (AS), made it necessary to prove the validity in cases of conflict of readings. Thus, referring to tawā tur to prove the authority of the readings, at least from the fifth century, has divided the scholars into two groups of pros and cons. The present study, based on the available details, discusses the tawā tur and follow-up of the use of different readings by proponents of tawā tur and dissidents who have found another way except tawā tur to prove the validity of the readings or have denied the validity of the readings basically, has presented the results of discussion in jurisprudential inference and the permission to read the readings in prayer.

The purpose of the study is examining the typology of Hadiths with the function of historiography in Majma' al-Bayan. The model used in this article is the Methodology-based Typology. Methodology-based Typology in the field of Qur'anic interpretation is a model that classifies and analyzes three types of Hadith scholars’ approaches, i. e. relationalist, functionalist and structuralist. In this paper, this kind of typology has a descriptive-analytical approach to functional typology in Hadith. Accordingly, three categories of narration, including the narrations of the Sura-revelation-based, the narrations of the Sura-cause-based (the atmosphere of the revelation of Sura), and the narratives narrating the details of the tales (Qasas) and stories of the prophets and ancient tribes, are categorized and analyzed as the historiographical function of Hadith. The results of this study show that the narrative-revelation-based and most of the narrative-cause-based contain information about historical events or events that were important in the formation of post-Islamic history. Also narratives narrating details of the Qasas, include three hundred and eight narratives, which according to its historiographical function, can be categorized in nine different types. According to the findings of the study, it can be said that historiographical Hadiths are an essential prerequisite for explanation of Qur’ anic verses and have an explanatory-interpretive role in the interpretation of history-bounded Qur'anic verses.

The entry of the "war" was written by "Patricia crone" in Leiden. T h e author, introduces and expresses the derivatives of the wars mentioned in the Quran. Subsequently, issues such as the justification of w a r, the moral status of war, and the motives behind specific verses such as "s e I f" and "j I z e h" has been explored. "Crone" seeks to dispel doubts by understanding the apparent meaning of these verses of the Quean and convey messages to this audience. In the following article, it has been attempted to interpret phonemes based on the interpretive texts and rational foundations of these challenges. In the course of the research, it is found that there is a significant correlation between the reviews with another set of Leiden articles by other scholars from which it is interpreted as "consonant". The key question is: what is the consistency of crone's views with other interpretative texts and various views. The results are indicative of a confluence of doubts in areas such as the militancy of the verses of war and ambiguity and the contradictions in this verses with the views of orientalist, which has led to crone's inappropriate comments.

The formation of Islam, like all other great and historic movements, was owed to many sacrifices. Thus, from its earliest days, selfless death was considered an important value for the advancement of the sacred ideal. The metaphor of "death in the way of God" was used in the Qur'an to refer to this death; A Metaphor that lost its widespread use to indicate this meaning in favor of another meaning, and from the distant past whose exact time we do not yet know, the term of "martyrdom or Shahadah" took its place; The term in the post-Qur'anic Arabic language means to testify in court cases, and most of its Qur'anic uses are translated in the same sense. It is not easy to see the similarities between self-sacrificing death and the testifying which caused the use of this metaphor, we also do not know the period in which such replacement took place, and the steps that led to the application of such a term for sacred death. Searching for the applications of the interpretation of the martyr and his family in the Qur'an from a critical point of view and understanding the meaning of the Qur'anic “ Shahadah” to analyze the causes and elements and grounds for establishing the mentioned replacement is the subject of this study.

The first verses revealed to the Prophet Muhammad (pbuh) emphasize science and education and introduce teaching of the unknown as an act of God: “ taught the human what he did not know” (95/5). The verses of the Quran demonstrate the manifest existence of this notion in the audience’ s mind at the age of the Quran’ s Revelation, pointing to tools such as pen (al-qalam) and line (satr). In order to find out about the pre-Islamic education system and reaction of the Quran to it, this research has analyzed the verses, focusing on some keywords such as “ knowledge” (ilm), “ teachings” (dars), “ line” (satr) and “ pen” (al-qalam). In the next step, it is attempted to complete the findings of the previous step by the use of historical reports. From the perspective of the verses, one and perhaps the most important mission of the prophets is teaching of the Book and the Wisdom to the people, besides, Quran has not been oblivious to the nourishment of the soul, referring to its importance under the name of “ purification of the soul” and asserts the direct relationship of these two _teaching of the Book and the Wisdom, and purification of the soul.

There are well-known Sayings among the Shiites about the place and manner of birth of Imam Ali (as); Like his birth in the Kaaba, or the removal of the Kaaba wall and his mother's entry into the Kaaba from there. The origin of all these beliefs is narrations. Therefore, it is appropriate to ask what are the Shiite hadith documents in this regard. Also, given that we know that narrations have suffered problems throughout history, we must ask how credible these documents are in terms of isnad and content. In this study, we want to collect the Hadiths related to the birth of Ali (AS) in the Kaaba from Shiite hadith sources, and examine them in terms of isnad and content in order to find answers to the above-mentioned questions. We want to identify the different versions of the story of the birth of Ali (AS) and find out which of them is the most acceptable report about his birth.

There is a difference of opinion about the interpretation and meaning of the Quranic interpretation of “ Al-Maw’ ud “ . There are at least six different readings and interpretations for the word. The lexicographers referred to the three meanings of sound reflection on the earth, gravity, and covering. The derivation of the term from the three roots having the above-mentioned meanings for the Quranic meaning of a living girl buried is a point of contention. For the first time, Mu’ tazilite commentators in the fourth century referred to the meaning of “ gravity” ; and the weight of soil buried on the body of a buried girl. The method of performing the rituals and throwing the girls in two ways was to dig holes and to cover the child with dirt, or to throw the girls into wells and deep pits. Through the study of the interpretations of the Middle Ages and the study of the style of burying the girls among Arabs, we came to the conclusion that the concept of ‘ Wa’ d’ has nothing to do with gravity and is derived from the same basic concept of sound reflection on earth; Because the Arab, when buried the girl, threw her into a pit or well, which made her cry and her sound was echoed in the heart of the earth.

A study of the history of science shows that the concept of justice has been one of the lasting concerns of scholars. This concept has also been considered in the Qur'an and hadith texts. The present study has analyzed the historical, Qur'anic and hadith of the concept of justice in an analytical way using library tools. This research has found that the concept of justice in the ancient texts is meant to be equal to groups, equality and the elimination of classes, to provide for all, equality in law enforcement, to maximize profits, to support disadvantaged groups, to equality of opportunity and freedom of choice. . This concept is used as one of the key words of the Qur'an and hadith in the field of social communication. Examination of this word in the Qur'an and hadith indicates that moderation, equality of treatment, respect for justice, and substitution for the semantic aspects of justice are considered. And of the present and equal facets is the amount, the justice, the ransom, the immutability, the immutability of its nominal means. From the perspective of the Qur'an and the hadith of justice, all aspects of life are sari, namely justice in speech, justice in dealing with enemies, justice in marriage, justice in selling goods, justice in consumption, justice in testimony,

Thinkers have taken different approaches to religious narratives and propositions. Since each approach has different effects and consequences, it is necessary to examine them and to identify their different consequences. The two main approaches in dealing with religious narratives and propositions are the philosophical rationalist approach and the narrative approach. In this study, we want to use a comparative method to examine and implement Mulla Sadra’ s approach as a representative of the school of philosophical rationalism and the Majlesi’ s approach as the representative of the school of narrative about the concept of ‘ Badā ’ ’ in the book of Usul-e Kā fi. In this way, we want to gain a better understanding of each of these two approaches and to highlight their differences and distinctions. These two thinkers lived in the Safavid era, and their theoretical approaches indicate the intellectual confrontation between the two currents of rationalism and narrativeism in that period. The study hypothesis is that these two approaches differ in components such as how to explain religious teachings, how to expand the problem, how to be sure of expression or caution, and how to deal with confusing narratives. However, one can also see commonalities between the owners of the two approaches in confronting narratives; similarities such as avoiding the denial of narrations, relying on Ta’ wil, and confronting narrations based on presuppositions.