KETAB-E-QAYYEM
Year:2020 | Volume:10 | Issue:22|Papers Count:17

Dan Gibson has tried to prove that the Muslim Qibla was previously in Petra, somewhere in the northwest of the Arabian Peninsula. He has based his claim on archeological and historical issues as well as the results gained through the comparison of pre-and post-Islam literatures. According to him, the Qibla was set to be in Mecca only after the conflicts that Ibn-e Zubair had with the rulers in Damascus. He also believes that, due to those clashes and the destruction of the existing sources of information, Muslim scholars embarked upon writing the history of early Islam. So far, there has been no research to particularly examine Gibson’ s beliefs; there are just a number of critiques jointly written on the theories of Hagarism and the birthplace of Islam from the viewpoint of orientalists. These sources, however, only address the research methods employed not the evidence or veracity of the claims made. Therefore, it is of significance to examine the evidence that Gibson has provided for his claim. This research seeks to critically examine the major proofs that he has put forth in his book “ The Geography of the Quran” . The centrality of the ‘ Holy City’ , geography and commercial relations are among those proofs. The results of the study show that his claims do not conform to the geographical and historical data as well as the Quranic verses.

The use of modern orthographic symbols in the Quran is faced with a challenge. On the one hand, the benefits of such symbols call for using them in the Quran. On the other hand, the sanctity of the Book and the claim of the adequacy of the present symbols discourage any attempt to use new symbols. Those who discourage it believe that such symbols are in contrast with the traditional ways of writing the Book, that there might be certain meanings imposed upon the verses, and that no innovation is allowed in this regard. Using a historical-analytic method, this study seeks to remove the challenges by responding to the objections made. For this purpose, the intended symbols are individually described and their objectives and benefits are explained. Then, attempts are made to prove the lack of any overlap between the orthographic symbols presently used in the Quran and those proposed to be used. Also, the history of the symbols in Arabic and the recorded backgrounds of the Quran are investigated to prove the disparity of the mechanics of writing and the recording of concepts as two distinct ways of saving materials on the paper. It is finally concluded that the use of orthographic symbols in the Quran is not only precedented conceptually and contextually but also allowed and recommended.

The patience of Moses has been expressed in the Quran in different ways. Verse 67 in the chapter “ The Cave” explicitly refers to his lack of ability to be patient. Some other verses such as verse 15 in the chapter “ The Stories” implicitly point to this issue. There are, however, a great number of verses that display his patient behavior in various aspects of his life and prophethood. The different approaches adopted by interpreters toward the inability of Moses to be patient have added to the doubt and ambiguities in this case. These suspicions can be resolved by taking a resort to the evidential framework which is based on the integrity and interrelationship of the Quranic verses. This study seeks to analyze the issue of Moses’ s patience and remove the ambiguities in this regard. The research is conducted by analyzing a body of intertwined pieces of evidence from the Quran through the descriptive-analytic method. As the results show, this integral framework of evidence is suggestive of a high degree of patience practiced by Moses in various situations especially in the fulfilment of his divine mission. Besides, as the evidence indicates, the verses implying his lack of patience are related to certain cases in certain situations and they are by no means adequate to downgrade the sublime patience of Moses.

One of the figures mentioned in the Holy Quran is Mary (pbuh). The aim of this study is to conduct a linguistic analysis of the point of view in the story of Mary on the basis of the model proposed by Paul Simpson. Simpson is a linguist who has introduced accurate stylistic parameters for the analysis of narrative texts. As the results show, in the story of Mary, the narrator has used the third point of view in 29 cases to reflect the attitudes, emotions and acts of the figures in the story. In only four cases, however, the narrator involves himself in the story to help those figures by adopting the first point of view. With respect to this latter situation, which is based on Simpson classification, the dominant mood of the text is positive, which is suggestive of the firm and decisive position of the narrator in relation to such issues as monotheism and sincerity as well as their laudable outcomes. The linguistic devices employed to express such a mood include positive-mood verbs and lexical items such as verbs of address, imperative verbs, and elements of emphasis as well as declarative and generalizing sentences. The dominant concepts in that narrative text are Mary’ s breaking up with this world, joining heavens and living in altars or faraway places. All these are the signs of her firm attachments to God and detachment from other than God. This sincere proximity to God forms a basis for a series of miracles that occur to her. In a few cases, however, some of the story characters, such as Jews, introduce certain instances of negative mood into the narrative language of the text.

The growing communications in the Muslim world have led to various outlooks and attitudes each of which claims genuine and truthful understanding of the Quran. A recent school of thought in this case is the “ Islamic feminism” . Over the past few decades, the followers of this thought have called for a modified understanding of the Quran on the basis of their proposed gender parity pattern, thus to promote the status of women in Islam. One of the prominent thinkers in this movement is Azizeh al-Hibri whose opinions are examined in this paper through a descriptive-analytic method. She considers certain concepts such as monotheism, variety and compatibility as essential principles for the interpretation of the Quran. According to her, the implementation of these principles results in moderation and avoidance of patriarchal attitudes which would underlie just and fair relations. She also believes that any implication of the verses not based on these principles is wrong and, therefore, should be banned. She proposes two methodic parameters for understanding the Book, gradual modification and cognitive predisposition. A major issue that Al-Hibri deals with regards the beating of women. In this case, she uses evidence from the Quran and Hadiths to say that the disobedience deserving such a punishment is adultery indeed. Sticking to her “ gradual modification” , she comes up with a particular interpretation of the issue and suggests the complete abolition of this wrong tradition in modern times.

Verse 34 of the chapter ‘ Al-Nisa’ (Women) is one of the most controversial verses of the Quran in that law makers and jurisprudents highly depend on it for enacting civil laws and issuing verdicts about women. Therefore, it is of great importance to clarify what is truly meant by that verse. This research seeks to analyze the verse on the basis of the existing interpretations, historical sources and books of jurisprudence. The purpose is to delineate the trend of understanding the meaning of the verse over time. Both early and contemporary scholars have derived such senses as dominion, supremacy and patronage, while most contemporaries take the verse in the sense of management and responsibility. Also, the word ‘ Fazl’ elsewhere in this verse is presently taken in the sense of better physical power and wealth. As a relevant issue, the punishment of women by men is attributed to two indecent acts that some women did in the ignorance era. As a peripheral result, the research gives conviction that the traditional view of ‘ women’ held by some interpreters is largely due to the social and cultural conditions in which they have lived.

As stated by the verses in the Quran, the paradise is a very green and exhilarating place where a variety of trees can be found. One of those trees is ‘ Talh’ . The scripture describes it with the word ‘ Manzoud’ (piled) and collocates it with the ‘ Sedr’ (lotus) tree. These two points have induced different opinions among translators and interpreters about the identity of this tree. Some have considered it as acacia, some others as date palm in blossoms, but most translators have taken it as a banana tree. Through a descriptive– analytic method, this study seeks to examine the word Talh semantically, interpretively and botanically. For this purpose, the features of this tree as mentioned in the Quran are compared to those of acacia and banana. The semantic and interpretive data as well as the environmental requirements of these two trees point to a better conformity of acacia to the Talh tree.

The concept of war and the way Islam has dealt with it are matters of controversy among Muslim scholars and have aroused criticisms among non-Muslims. Verse 29 in the chapter ‘ Towbeh’ (repentance) issues an order to fight ‘ Ahl-e Kitab’ (Jews and Christians) and is, thus, considered by some interpreters as a license to start a war. This study aims to evaluate three different interpretations of the verse made by three eminent scholars including Rashid Reza in “ Al-Manar” , Seyyed-e Qhotb in “ Fea Zilalel Quran” and Seyyed Mohammad Hossein Fazlollah in “ Min Vahy-ol Quran” . The critical analysis of the opinions of these three scholars shows that the verse means to punish only those Jews and Christians that are not loyal to their governments or treaties and proceed to wage hostility or invasion against Muslims. This punishment is, indeed, less severe than that allowed for polytheists. It is conclude that this Quranic verse cannot be a license to start a war with whoever non-Muslim.

To understand the concept of spirituality from the viewpoint of the Quran, one should have a complete definition of that at hand. It is also of great importance to compare the Quranic spirituality to that from other points of view especially the modern one. Getting to the heart of the concept as approached by the Quran is possible if the task of searching for it is viewed as “ a rather permanent sacred process in life” . A comprehensive view of spirituality is composed of such factors as requisites, grounds and conditions for the birth and growth of spirituality, spiritual processes and functions, obstacles and outcomes. All these factors get together to make a whole picture of spirituality in the Quran. This study is an attempt to arrive at the totality of these data through data-oriented theorization, the grounded theory in social studies and qualitative analysis. To do the study, all the verses were coded and a model of spirituality was formed by detecting the peripheral concepts and associating them with the central concept. The model was then modified. The individual constituents of this model are of no novelty, but the model as a whole, the way it was formed and its objectives are novel and, thus, noticeable.

The difference between Saffar and Koleyni, as the teacher and the pupil, regarding the inclusiveness of the Quran and the Sunnah is rooted in their different views on the role of reason and divine statements, support of Imams for the Quran and the Sunnah, the meaning of delegation as well as their affiliation to different schools of rhetoric within Shi’ ism. Strongly attached to the rationalistic and Quran-centered views of Hisham Ibn-e Hakam, koleyni had a moderate and non-exaggerative position to the issue of delegation of affairs to the prophet and Imams. He deemed the Quran and Sunnah inclusive of all those things that man needs at least in the domain of religion. He, therefore, considered Imams just as those who know all about the Book and the Sunnah and can interpret them. In contrast, Saffar radically advocated the Quranic statements and naturally downgraded the role of reason. He was charged of exaggeration because of giving an extensive role to delegation. Indeed, he had derived those views from the school of Mufazzal Ibn-e Amr. Under the influence of the teachings of this school, he did not consider the Quran and the Sunnah inclusive of whatever man requires. Of course, these radical attitudes cannot be as a defect in his faith. In the book “ Basaer ol-Darajat” , he has delved into the knowledge of Imams, believing that it fills the gaps of the Quran and the Sunnah.

Scrutiny in the veracity of references ensures the degree of reliability of historical quotations and responds to dissident objections in that Shia Hadiths were without references until the 4th or the 5th century. Therefore, it is necessary to examine Shai books of Hadith compiled during the first three centuries A. H. in terms of the trend of development and the degree of referentiality of Hadiths. The results of the present study show that, out of 35 books of Hadith belonging to the first three centuries, only two (about 5. 7%) lack references, two others (about 5. 7%) have just a few references, nine books (25. 7%) have references for most of their Hadiths, and the remaining 22 books (about 62. 9%) have references for all the Hadiths in them. On this account, most or all the Hadiths contained in more than 88% of Shia books have references, regardless of the type of references and their authenticity. Moreover, the trend of Hadith development shows that the referencing of Shia Hadiths started in the mid first century of Islam and grew about the time of Imam Sadeqh (pbuh). Then, it experienced a relative decline about the time when Imam Reza (pbuh) lived. The idea of referencing was somehow encouraged by Imam Reza when he recited the ‘ Selselatol Zahab’ Hadith. Shortly after, giving references to quotations gained a rise till it ideally resulted in the book “ Qhorbol Asnad” .

George Tarabichi, a modern theoretician, criticizes the common Muslim attitude regarding the vast functions of prophethood and puts forth a theory about message delivery as the sole mission of the prophet (pbuh). Thus, he ignores the compelling role of the ways, manners and traditions (Sunnah) set by the prophet. As he believes, Muslims, regardless of the Quranic verses and evidence, have generalized the prophet’ s functions from message delivery to legislation, accredited his Sunnah and placed it on par with and sometimes higher than the Quran. Through library work and the descriptive-analytic method, this study seeks to prove the validity of Sunnah as something indisputable by the critical examination of Tarabichi’ s ideas and reasons as well as the re-enumeration of the prophet’ s functions other than message delivery. As the results of the study suggest, Tarabichi’ s theory cannot be accepted due to his wrong interpretation of the right of legislation by God and the prophet, mis-substantiation with the Quranic verses stemming from his defective understanding of those verses and lack of a holistic look to cast on them.

Reference emerged as the most important variable of validity for Hadith when a new validation system was innovated in Hilla as a reaction to the previous one that was thought to be inefficient. The new system began to face certain challenges because, until that time, the validation of Hadith was based on the characteristics of Hadith narrators as a central issue. A major challenge was posed by the numerousness of poor Hadiths. This research aims to examine the procedures used by Muhaqeq Hilli to handle those poor Hadiths and measure the reliance that he puts in them. As the results indicate, since Hilli’ s major concern was the validity of Hadiths, he embarked upon collecting and reconciling pieces of evidence to give validity to a group of Hadiths. In this regard, he used certain variables including the acts of the prophet’ s companions, authenticity of the quoters, the degree of Hadith veracity due to the absence of contradictory statements, congruity with correct quotations, and agreement with common sense and principles. After validating a group of Hadith with these variables, Hilli started to use them just as evidential hints not as principles.

Political legitimacy, which addresses the merits of a ruler and the reasons for the obedience of his subjects, has been a long discussed issue although its underlying bases have come into specific focus just recently. This issue dates back to the ancient Greece and Persia. In the Muslim world, however, it began with the establishment of an Islamic government by the prophet (pbuh) in the city of Medina. What makes it important in this case is the disagreement on the prophet’ s substitute followed by arguments on the factors of political legitimacy. After the early caliphates, Sunni Muslims theorized the way that those rulers had come to power and postulated it as a principle of legitimacy in Islam. In other words, an epistemic system was thus defined in the field of political legitimacy. This system was completely based on external factors and functions as well as collective opinions and conventions. The central tenet of the system was ‘ selection by agreement’ , which paved the way for the selection of the first caliph. This type of granting legitimacy is criticized in the present research conducted through a descriptive-analytic method. The position of Imams toward this selection approach is also investigated. As the results of the study show, Shia Imams considered legitimacy as an already established token bestowed upon a ruler by God. In other words, they rejected the idea of ‘ selection by agreement’ and, thus, took sides with Shia beliefs.

What the infallible Imams have said and written can be used as an important basis for the interpretation of the Quran. It actually provides insight and helps to clarify the ambiguities in the general statements of the Quran. As a major source of Shia Hadiths, Sahifa Sajjadieh contains supplications and references to Quranic concepts that accurately elaborate on the position of the prophet (pbuh). Through a descriptive-analytic method and by the use of coherence of subjects as well as intertextual contexts, this research delves into Sahifa and the Quran in a quest for the position of prophethood. This is an attempt to shed light on the functions of Sahifa Sajjadieh in accounting for the subject. As the results show, with regard to the trilogical matrix of interpretive functions, Imam Sajjad seems to have done the task mostly through substantiation and generalization. He has recreated the Quranic verses and made accurate images of the prophet’ s position so as to clear up the issue to anyone anywhere any time.

The biographical data of Hadith quoters form a basis for a scholar to judge the veracity of Hadiths. The examination of the biographical foundations used by a scholar can not only polish those foundations but also shed light on the development of the task of judging Hadiths based on their quoters over time. A scholar of influence in this field is Mulla Mohammad Taqhi Majlesi, who lived in the Safavid time. He delineated his foundations for the study of traditionists in two annotations on the book Man La Yahzorol Faqhie and a survey of quoters. This research aims to evaluate Majlesi’ s basic views on the science of judging quotations based on their quoters and the foundation of that science applied to his own works. As the results of the study show, the most important foundation used by Majlesi is the authenticity of the quartile Hadith books. By providing certain evidence and reasons, he sought to prove this authenticity. The other foundations based on which he judged the veracity of Hadiths are textual testimony to the truthfulness of Hadiths, the prophet’ s companions’ acts as a compensation for the poor references of Hadiths, the reputation of the text as a compensation for the poor references of Hadiths, no need for references in well-known books, and the past reputation of presently unknown quoters.

A basic problem in jurisprudence and Hadith science is the existence of contradictory statements. Such contradictions are sometimes non-rooted and can be removed by the addition of concepts of two or more statements together, but some others are sustained and cannot be resolved through the reconciliation of several statements. In the latter case, two statements are either of the same reference and tenet or one is preferable to the other. Once the two are conceptually or referentially the same, a treatment approach can be used to rule out both or maintain both as options. However, if the two statements are not the same, one can be accepted as a matter of preference. It is to be noted that this kind of cure is implemented only on two statements with a formidable difference. The question is whether or not a preference approach can be applied to two statements with just a slight contradiction, or it is possible to overlook a preference recommended in documented Hadiths in favor of a non-recommended preference. The other question is if the contradiction between two pieces of evidence can be cured just like two contradictory concepts can. This research seeks to find answers to these questions with regard to unchallengeability and rationality as two ways of approaching the preference issue. According to the first way, it seems difficult to overlook documented preferences, let alone overlooking the contradiction between concepts with an already documented cure and discussing the difference of evidence instead. The advocates of rationality, however, have it easy to deal with contradiction; they simply feel free to take one Hadith and leave the other.