PAZHUHESH-DINI (RELIGIOUS STUDY)
Year:2019 | Volume:- | Issue:37|Papers Count:6

The present paper is a comparative study of the historical origins of the emergence of the two Tafkik (Khorasan School of Gnostic Knowledge) and Akhbari schools. This paper is a prerequisite and an introduction to a simultaneous examination of the principles of Quranic interpretation in these two schools. In recent years, some research papers have named the Tafkik School a neo-Akhbari school and claimed that this school is nothing but an eleventh century Akhbari school, which has once again appeared in the fourteenth century with a new covering. Prior to examining the interpretive principles of these two schools, the present paper analyzes the likely backgrounds of their emergence in order to pave the way for a comparative study of these principles in the light of correct understanding. The results of this study reveal that intending to protect the authentic and revelational sources, the Tafkik and Akhbari schools emerged during a period in the history of Shiite thought to confront extremism; they both abandoned almost the whole Quran and Sunnah and turned to philosophical and theological deliberations. In fact, the spirit governing the emergence of the two schools was very similar, but apparently some of the factors influencing the emergence of these two schools were different.

The term "tasrif al-riyah" has been used twice in the holy Quran and has been regarded as one of the “ ayat” (signs of God). Interpreters have offered different accounts about its meaning which can be classified into three general categories: the four winds, the effects of winds in nature, and the circulating flow of winds. It seems that "tasrif al-riyah" cannot be related merely to one of these categories, and a broader meaning should be sought for it. Considering the literal and idiomatic meanings of tasrif, riyah, and ayeh, it should be appreciated that “ tasrif al-riyah” may refer to various changes that winds undergo or contribute to their creation. It can be further said that the reason why "tasrif al-riyah" is regarded as one of the signs of God is that each of these changes suggests one of the Divine attributes of God.

Ayat al-Ahkam are the foundation of jurisprudential inferences, and the difference in the interpretation of such verses results in the change in the type of jurisprudential ruling and, consequently, the practice of those who carry out the rulings. In the Quranic discourse, the desirability of some practices is expressed in a way that their jurisprudential rulings can be interpreted as wujub as well as istihbab at the same time. Considering the capabilities that discourse analysis and the theories of this approach have for analyzing ayat al-ahkam, within the framework of discourse systems, the present article delves into the various interpretations of the Quranic verse about making a will using comparative and case study methods. The findings reveal that the wujub ruling of the verse corresponds to the consistent, "intelligent" discourse system, which is a system based on cognition and predetermined goals, and in this system, the actor operates in accordance with orders. The istihbab ruling of the verse corresponds to the emotional discourse system and tensional-emotional type. In the "emotional" discourse analysis system, the emotional aspect of discourse and how this system influences the audience along with its epistemic aspect are of considerable importance.

Today, some efforts are made to study the meanings of the Quranic concepts using modern methods. In this article, an attempt has been made to compare Izutsu’ s achievement in studying the meaning of sedq conducted on the basis of ethno-semantics with that of Allameh Tabatabai performed through traditional methods in order to appreciate the effectiveness of their methods in practice. It is worth mentioning that based on his semantic principles which are categorized in the class of nativist schools, Allameh Tabatabai refers to sedq as an idea that is in correspondence with fact, and using the element of correspondence contained in this term, it can be figuratively applied to other meanings such as correspondence between behavior and belief or correspondence between the exterior and the interior, too. Izutsu believes that the term sedq has adopted a new meaning in the Islamic worldview along with the meaning of truthfulness, which is trusteeship and commitment to one’ s promise. In the final analysis, it was revealed that although Izutsu and Allameh have been considerably successful in their semantic analysis of the term sedq using various methods, both theories embrace some ambiguous points in regard to the meanings they have presented about sedq, which is indicative of the need for more precise principles or methods in the semantic analysis of the Quranic lexical items.

The entry Satanic Verseshas been written by one of the Orientalists called Shahab Ahmad and published in Leiden’ s the Encyclopedia of the Quran. Referring to Sunni works of interpretation and narrative sources, The author of this article probes into the history of the Myth of Gharaniq. Mentioning the names and namers of this current, Shahab Ahmadrefers to the Quranic verses and interpretive texts in his article and presents some reports of the analyzedsources, as well as a summary of their evaluations. He ultimately depicts its reflection in contemporary times and in Muslim sources, while using the infallibility correspondence and giving an extensive account of the issue, the author delineates that the reality ofthe Myth of Gharaniqis different from what has been reported about it. As for the sources of the article, Shahab Ahmad refers to the works of interpretations of such commentators as Tabari, Ibn Kathir, Ibn ‘ Arabi, Abu HayyanFakhral-Razi, al-Jalalin, etc. Works of interpretations bearing and repudiating doubt are observed in his bibliography, and, though paradoxically, he attemptsto reflect the views of both groups. This article criticizes and reviews the aforementioned entry with the approach that the study of the views of Orientalists in the field of religious teachings, especially the Quranic issues related to the true prophets, to a certain extent, exposes Muslimsto the intellectual atmosphere and motives of non-Muslim scholars. This article further attempts to analyze and review the observations of the author and the rate of congruencebetween theoutlooksincluded in the entry and Sunni sources. Finally, following careful scrutiny of the document and the overall content of the resources utilized in the entry andreferring to the Quran, narrations, and rational axioms, the justifications of the narrators of the reports are scrutinized and analyzed.

In this article, the meaning of term karim is explicated considering the context of the Quranic verses and using descriptive semantics. The core in the meaning of the word karim is intrinsic superiority and dignity, and it is not comparable like the word aziz. Whatever is extremely noble and venerable is described with the term karim. Given the words with which the word karim is collocated in the holy Quran, this term has spiritual applications in most cases and is used with respect to God and non-God. The words vajih, aziz, makin, and rafi’ have been used in the semantic field of the term karim, and for this reason the concepts nobility, dignity, and greatness are commonly associated with them.