KETAB-E-QAYYEM
Year:2024 | Volume:14 | Issue:31|Papers Count:17

The Holy Qur’an mentions various traditions in various fields. Given that these traditions are numerous, the present study seeks to analyze the historical dynamics in the opinions of contemporary thinkers regarding the concept of defense tradition, mentioned in two verses of the Holy Qur’an worded as “Were it not for Allah’s repelling the people by means of one another”. The study also clarifies the relationship between the dominant discourse and the dynamics in the interpretation of the aforementioned verse. Thus, content analysis plays an important role in the present study. The research method is based on a type of content analysis called discourse analysis, which focuses on the context of the text creation, the reader of the text, and the creator of the text. A review of the commentators' interpretations indicates that, although diverse and sometimes contradictory opinions have been presented regarding the mentioned verse, the common understanding of the verse in all centuries is a focus on war, confrontation, and conflict with enemies, which seems natural given the placement of the verse among war verses. However, in the present era, some Muslim thinkers have tried to reduce the conceptual association of defense with the issue of confrontation and conflict, which can be divided into two groups according to their views. The first group denies that defense implies the concept of war and conflict in general. On the contrary, they consider it to indicate repelling through dialogue and argument, as well as competition with enemies. As for the second group, while proving these new concepts (dialogue, competition, etc.), it considers a type of defense to be done through war and conflict with enemies. The results of the research indicate that the formation of the discourse of "dialogue of civilizations" in contrast to the discourse of "clash of civilizations" in the contemporary era has caused the concept of the Qur’anic verse to shift from denoting a military-political issue to a cultural-political issue in the opinions of contemporary thinkers.

The Holy Quran is a book of guidance, and the condition for benefiting from it is the correct understanding of what God means by the verses. Understanding the verses also requires tools and context that the interpreter needs to get help from to understand the verses. One of those evidences is knowing the time and place of revelation of the verses. Therefore, knowing the time and place of revelation of verses is considered one of the rules of interpretation. This recognition and, consequently, paying attention to the cultural, social, political and geographical conditions governing the Arabian Peninsula in the era of descent is one of the non-verbal context that the commentator should take help from in order to understand the verses in order to have a correct understanding of the verses. This article, which is done in a descriptive-analytical way, is an answer to the question that knowing the time and place of revelation of the verses of the Qur'an, what role does it play in understanding them?The results of the research show that familiarity with the time and place of revelation in reading the content and understanding the ultimate goals of surahs, knowing the reference of pronouns in verses, knowing the examples of verses, knowing the correct meaning of words, knowing abrogated and abrogated verses, familiarizing with the method of the Quran in gradual education of People of the society, identifying the true  narrations  of the causes of descent, etc., is considered an efficient tool, and by identifying the correct narrations in this field, it helps the commentator in the way of understanding the verses accurately.

Mohammad Arkoun, a contemporary scientist of Algerian origin, has certain views about the Holy Quran. He uses western methods and methodology without the least prohibition and changes and extends the scope of their use to the Qur'an itself. Based on this, he reads the Qur'an as a text of human texts whose lexical and literary analysis has no problems. This same point of view is reflected in his understanding of miracles and as a result, he considers everything that has been raised from the Islamic point of view regarding miracles to be weak; Because he believes that the text of the Qur'an is full of permission, symbols and myths. He claims that it is not possible to understand the discussion of miracles, unless we read it with a linguistic and historical reading, and only then will we understand it as it was understood in the era of descent. The way that Archon has proposed for the correct study of the Qur'an and especially the discussion of miracles, brings us to a new concept of miracles, which is called "amazing thing". The present research examines the foundations and presuppositions of Archon in the four axes of the permissibility of the verses of the Quran, the historicity of the Islamic heritage, the mythologizing of the Quran and the adaptation of the characteristics of the Holy Bible to the Holy Quran, and with an analytical-critical method to evaluate his methodology and ideas in understanding It works wonders.

According to some commentators, the speaker of the verse “This is that he might know that I have not been unfaithful to him in secret..." is Yusuf (pbuh) and the referent of the active pronoun is Minister of Egypt, but some others say that the speaker is Minister's wife and the referent of the active pronoun is Yusuf (pbuh) or her husband. "The accurate understanding of the verses of the Holy Quran", "the correct drawing of the story of Yusuf (pbuh) in the Quran" etc. prove the necessity of examining these two approaches. Analytical-critical review of these two approaches and the discussed verse shows that both have serious weaknesses such as not matching the appearance of the verse and the lack of benefit in announcing this sentence from the speaker. At the same time, by considering the general atmosphere of the story, while introducing Yusuf (pbuh) as the speaker and returning the active pronoun to "property" (the king), the verse can be interpreted as follows: "That [meeting] It was so that (the king) would know that I did not betray him [in government matters] [for which I would be imprisoned]". This interpretation proves many points such as "proving the innocence of Yusuf (pbuh) from anti-government crimes", "proving the power of Lord Yusuf (pbuh) in defending his servants", "proving the purity of His Holiness", "providing a background for the proposal of the Treasury" and so on.

To understand the Quranic story of the Companions of the Cave, different aspects sometimes emerge necessary to be known and selected. Thus, Quranic interpreters need enough evidence to choose a specific aspect. In this regard, the Christian background of the "Companions of the Cave" story can serve to understand the narrative. According to the findings of the present research, the Christian background of the story confirms that in the Quranic narrative, "al-Raqim" means "inscription engraved on a tablet". The expression "azka ta'aman" indicates "food not sacrificed to false gods". The verb "li-ya'lamu" refers to the people of the city of the Companions of the Cave. The disputants about the number of the Companions of the Cave were Christians, and, according to the contrary concept of "rajman bil-ghayb", the inhabitants of the cave were seven. Examining these five points reveals the role of knowing the Christian background of the "Companions of the Cave" story in understanding the verses of the Quran. On the other hand, sometimes certain aspects of this Christian background do not match the apparent meaning of the Quranic verses. The concepts "standing" and "disputing" in the two expressions "idh qamu" and "idh yatanaza'un" are the examples of this mismatch.

According to the verse of purification, God has meant the Ahl al-Bayt (peace be upon them) to be always free from every impurity and flaw and, instead, to be always pure and clean. However, this verse is sometimes translated in such a way that it seems that the verse does not include the past and that the Ahl al-Bayt have only been subject to God's will since the verse was revealed. In this study, conducted with a descriptive-analytical method mixed with criticism, an attempt has been made first to explain the theoretical foundations of the Shiite belief in the maximum infallibility of the Ahl al-Bayt and then to examine the various literary and interpretive dimensions of the verse of purification, especially the present tense of the verb and the views of the commentators on the meaning of “Liyudhhiba”. The aim is to evaluate and criticize the Shiite Persian translations of this verse and, secondly, to suggest the best option for its correct translation.

One of the important concerns of Muslim thinkers in the modern era is to enrich Islamic knowledge in the light of modern sciences such as cognitive semantics, which deals with the relationship between conceptual structure and conceptualization. The aim of this research is to deeply understand the concept of swearing in the Holy Quran using the semantic method. This article, which is the result of a research, is practical in terms of its purpose, has a descriptive-inferential nature in terms of the method of analysis, and is conducted through library work. All the verses of the Holy Quran are the statistical population of this research, and the examples of this research are derived from the context of the verses in which the keywords related to swearing are located. First, the data and the primary concepts are collected in a library method. Then, by studying the interpretations of the Quran and related books, we will analyze and review each of the opinions of researchers and experts. As the result of the research show, 56 percent of the oath verses have a power schema, which is the more frequent compared to the movement and volume schema. Also, the oaths of the Qur'an are forces to guide people, and the illustration of the category of power in the conceptualization of the oaths is more tangible.

The multifaceted narrative of Prophet Moses and the Israelites (Banī Isrāʾīl) has been a subject of contemplation from various perspectives. A significant part of this narrative involves the confrontation of Moses and Aaron, where, as interpreted by exegetes, Moses reproached Aaron harshly. This event occurred following Moses' departure for his divine appointment and the Israelites' subsequent worship of the Golden Calf. During Moses’ ten-day delay, the Israelites insisted on adopting a tangible deity until his return. In response, Sāmirī crafted a golden calf that emitted sounds like a cow (Qur’an, 20:87-88). Aaron’s extensive efforts to dissuade the people from this sedition were futile (ibid, 7:150). Informed by God of the deviation of his people before his return, Moses returned in anger and confronted his brother Aaron, questioning him about this deviation. Interpreters suggest that this confrontation involved Moses physically seizing Aaron’s beard and head in anger.

One of the branches of ijtihad interpretation is social interpretation, which means consideration of social concepts and real needs of the present times. However, this interpretation has been criticized in terms of methodology. An important criticism is related to the status of religious quotations in the social interpretation of the Qur'an; it has been accused of disregarding the quotations that are of no certainty in the social interpretation of the Qur'an. Religious quotations are mostly uncertain, but discarding them greatly limits the interpretation of the Qur'an and distorts the understanding of the social tenets of the Book. Therefore, the methodological investigation of the place of religious quotations in the social interpretation of the Qur'an is of great importance. In this article, by applying the method of ijtihad and the principles of jurisprudence, religious quotations are validated and their place is investigated in the social interpretation of the Qur'an.

The multifaceted narrative of Prophet Moses and the Israelites (Banī Isrāʾīl) has been a subject of contemplation from various perspectives. A significant part of this narrative involves the confrontation of Moses and Aaron, where, as interpreted by exegetes, Moses reproached Aaron harshly. This event occurred following Moses' departure for his divine appointment and the Israelites' subsequent worship of the Golden Calf. During Moses’ ten-day delay, the Israelites insisted on adopting a tangible deity until his return. In response, Sāmirī crafted a golden calf that emitted sounds like a cow (Qur’an, 20:87-88). Aaron’s extensive efforts to dissuade the people from this sedition were futile (ibid, 7:150). Informed by God of the deviation of his people before his return, Moses returned in anger and confronted his brother Aaron, questioning him about this deviation. Interpreters suggest that this confrontation involved Moses physically seizing Aaron’s beard and head in anger.

Public culture, as collective and widespread beliefs, is considered the most significant level of cultural life. The reason for this claim lies in its breadth, comprehensiveness, and the diversity of life dimensions throughout history and geography. With a general and objective conceptualization of this topic, the Quran describes culture in both Meccan and Medinan contexts, addressing the collective beliefs, values, and accepted behaviors in the pre-Islamic era (Jahiliyyah) and the prophetic guiding culture, while highlighting their differences. This is crucial because the transformation of society from the state of Jahiliyyah to an ideal and guided state has always been a concern for the educational system and the prevailing culture within the Quran. The present study aims to elucidate public culture in the Holy Quran by identifying cultural implications in Meccan and Medinan surahs.Given the aim and approach of this study, the selected method is a descriptive-analytical approach, relying on the interpretive methodology of Martyr Sadr. This method aids in a deep analysis of Quranic texts and extracting their cultural implications.The Quran can always provide a foundation for cultural formation among various Arab or non-Arab communities; it encompasses a collection of positive or negative actions and reactions from different peoples towards beliefs, values, norms, or traditions, affirming or rejecting them. Public culture in the Quran represents a religious culture that introduces a set of beliefs, values, norms, traditions, customs, and lifestyles of different communities; however, those that are endorsed by the Islamic faith are accepted, while others are rejected.Understanding the prevailing culture in Quranic teachings necessitates dividing the verses into two distinct sections: Meccan and Medinan. This division allows for a more precise explanation and examination of cultural implications in both cognitive-thought and behavioral dimensions. Such categorization helps in better understanding the influences of each section on the Muslim community

There are numerous hadiths about speech and the speaker. Their contents can be categorized into three general types: attention to the speaker, attention to the speech, and attention to both the speech and the speaker. One of these hadith emphasizes separating the speaker from the speech and understanding the essence of the speech. The hadith is “consider what is said, not who says”, which is cited in various contexts and topics. This is despite the fact that the Holy Quran, in the verse of Nabā, recommends the examination of the news announcer. Therefore, this research aims to understand the aforementioned hadith and compare its content with the verse of Nabā, using conventional methods of hadith jurisprudence and analyzing the content of both the hadith and the verse. It seeks to express the relationship between the verse and the hadith. This study shows that the content of the hadith is contrary to what is commonly believed; it pertains solely to wisdom issues. The hadith under study does not conflict with the verse of Nabā, and they do not negate each other. In fact, each one addresses a specific issue. These two address different aspects, and the combination of the verse and hadith encompasses all forms of speech.

Sleep is one of the essential aspects of life that must be properly regulated, as it plays a significant role in maintaining physical health and mental well-being. Disturbance of sleep can hinder the normal course of human life. Imam Ali (pbuh) in the Nahj al-Balagha emphasizes sleep as one of the most important phenomena. The present study aims to analyze the semantic features of the word sleep (nawm) in Nahj al-Balagha using a descriptive-analytical method. Semantic features are the elements that characterize concepts in terms of presence or absence with positive (+) or negative (-) attributes. Changes in semantic features occur when a word is used in association with other words. A semantic feature is part of the meaning of a word that has nothing to do with sentences. The analysis of concepts through semantic features is called feature analysis. The results of the study indicate that, in *Nahj al-Balagha, terms such as "al-kari" (drowsiness), "al-sena" (sleepiness), "al-subat" (deep sleep), and "al-madmaḍa" (light sleep) fall within the semantic field of sleep, while words like "al-tahajjud" (night prayer), "al-araqq" (insomnia), "al-ramiq" (vigilance), and "al-yaqza" (wakefulness) have an opposite semantic relationship with it. The semantic features of each of these terms are explained in this study. Additionally, the Nahj al-Balagha discusses two types of sleep, praiseworthy and blameworthy. Imam considers the sleep of the body and eyes praiseworthy, while the sleep of the mind (negligence) is deemed blameworthy.

Growth is the supreme goal of man in his worldly life. According to the sources of the holy religion of Islam, such a process is the basis of a desirable life Hereafter. In the prayers of Imam Sajjad (pbuh), growth is discussed in a wide range in all dimensions of human life. The method of data collection in this research is library work, and its scope is the famous Sahifa Sajjadiyah. The research purpose is to detect the semantic features of the growth concept in succession and homonymy, synonymy, and antonymy domains with respect to the context. Considering the purpose of this research, in the light of the teachings of the prayers in Sahifa Sajjadiyah, growth is a transformation and exaltation in the existential structure of man, especially his spirituality. It is conceptualized with the unparalleled lexical eloquence and elaboration of the infallible Imam (pbuh), as a divine gift and an enlightening, true and undisputable benefit leading to guidance. Based on the results of the research, it can be concluded that a mature human being is a person who has been guided through correct motivation, a sound heart, trust in God, obedience to Him, and reliance on divine power. Such a person bases his or her life on the path of truth, the leadership of divine guides, and the guidance of others.

Despite the emphasis of traditional medical narratives on the importance of eating dinner and the prohibitions against skipping it, some physicians have believed that consuming dinner leads to adverse outcomes, such as eye diseases, earaches, body itching, colic, and neurological problems. This study aims to validate the narration attributed to Imam Sadiq (AS) stating, "The root of bodily ruin is avoiding dinner" (Asl Kharab Al-Badan Tark Al-Ashaa) in terms of its chain of transmission (isnad), content, and its correlation with contemporary scientific and medical findings. The goal is to highlight the importance of eating dinner, correct misconceptions on this matter, and provide solutions rooted in religious teachings and medical science for healthy nutrition.This research employs a comparative-analytical approach, utilizing library-based resources. Initially, the chain of transmission for the narration was critically examined, and the credibility of its narrators was assessed. The content of the narration was then compared against Quranic criteria, authentic hadiths, and medical findings related to nutrition, evaluating its compatibility or contradiction with these sources. The results of this study indicate that the chain of transmission of the mentioned narration is credible, and all narrators are trustworthy. Furthermore, the content aligns with Quranic teachings and other authentic narrations that underscore the importance of proper nutrition and avoiding hunger, particularly during the dinner meal. Additionally, medical findings demonstrate that skipping dinner may lead to metabolic disorders, weaken the immune system, and increase the risk of various diseases. This highlights the need to counter false beliefs about avoiding dinner and emphasizes that while overeating at dinner is harmful, avoiding it entirely can also have detrimental effects.The narration from Imam Sadiq (AS) is supported by a valid chain of transmission and contains content consistent with religious teachings and medical evidence. Consuming dinner as part of a healthy and balanced diet can contribute to maintaining bodily health. It is recommended to avoid overeating and late-night dinners while adhering to the principles of healthy nutrition.

Verse 37 of Surah Al-Baqarah briefly describes the repentance of Prophet Adam (pbuh). In the hadith and exegetical sources of both Shia and Sunni traditions, there are quotes that, despite differences in wording, convey a unified theme indicating the specific manner of Prophet Adam’s repentance, namely his seeking intercession through Prophet Muhammad (pbuh) for the acceptance of his repentance. Although this issue is mentioned in significant works such as Al-Mustadrak by Hakim al-Nishaburi and is widely accepted as something certain among Muslims, Wahhabis, following figures like Ibn Taymiyyah, have denied this account and raised doubts about the authenticity and content of these hadiths.Using a library sources and a descriptive-analytical method, this study aims to address and respond to the most important Wahhabi objections regarding the authenticity and meaning of intercession hadiths, particularly the hadith found in Al-Mustadrak by Hakim. Given the high level of fame and credibility of the hadiths concerning Prophet Adam’s seeking intercession through Prophet Muhammad (pbuh), their content is reliable. Moreover, the objections raised by Wahhabis regarding their authenticity are either baseless or at least scientifically unjustifiable. Therefore, firstly, seeking intercession through the prophet is permissible, and, secondly, this permissibility extends to those who lived before him. Consequently, it logically applies to the time during his life and after as well.

A narration in Al-Kafi issues the command of "Behtan" along with "Sab" and "Waqi'a" in the face of "Ahl al-Rib and Bid'at". This narration, which is called "Mubahateh", has become one of the most challenging topics among scholars, jurists and moralists. Calling blasphemy and the legal-moral sanctity of blasphemy has caused the thinkers under this narrative to hesitate about the concept of "blasphemy" and the possibility or impossibility of applying it to heretics. In the conducted researches, most of the researchers, by accepting the basis of the applicative nature of ugliness in any situation, have tried to weaken the narrative or carry the meaning of ugliness on this category.This research, with analytical-critical method, while criticizing the previous writings about Mubahateh narration, examines documents, lexical concepts, the formation of hadith family and using semantic data, comprehensive analysis of Behtan and then the reason of the issuance of the said verdict based on the expression of the peak of individual degeneration and The depth of corruption created by the innovators in the religious community has been discussed. From the sum of the various evidences, it is concluded that this narration introduces Behtan as one of the strategies for dealing with heretics and skeptics.