Journal of Researches of Quran and Hadith Sciences
Year:2020 | Volume:17 | Issue:3 (47)|Papers Count:8

Dating fabricated traditions provides valuable information about social, political and cultural conditions of first centuries of Islamic society. One sample of false traditions is a group of prophetic traditions, which imply that the prophet prayed for whom were accursed by him, mentioned in Sunni hadith collections. Using content analysis and different methods of dating traditions, this paper indicates the historical and geographical origin of these hadiths and their forgers’ intellectual, political and social tendencies. For gathering information, library method and for investigating the data, analytical and descriptive methods were used. In conclusion, by the end of the third century, traditions were contained in 16 Sunni hadith sources. Findings show that they were most probably fabricated in line with Umayyad policies before 58 AH. By Abū Huraira and ʿ Ā ʾ isha or by their names and were spread in Medina, Levant, Iraq, Bahrain and then in Mecca, Egypt, Yamen and Wā siṭ . In next generations some narrators copied these traditions or made new ones with the same contents and different forms. They then attributed them to Companions such as al-Jabir, Salmā n, Abū Saʿ ī d al-Khū drī , Abū aṭ-Ṭ ū fail, and ʾ Anas who transmitted narrations in which Ummayds were condemned and Imam ʾ Alī was praised. The most important attempt of Ummayds in forging these traditions was to neutralize the influence of prophetic tradition in which Ummayds were accursed and blamed.

The Holy Qur’ an establishes a system of meanings between words in which it explains and evaluates concepts based on its worldview. The method of constructivist semantics is a way of recognizing Qur’ anic words in this system without any other presuppositions. “ Faraḥ ” is one of the Qur’ anic concepts that, although it has a positive value in some applications, has been criticized in more cases. Thus, Faraḥ ’ s interpretation of happiness reinforces the misconception of the deniers of the Qur’ an concerning its opposition to happiness, despite the positive nature of this concept in psychology. Accordingly, this research seeks to find the meaning of Faraḥ in the Qur’ an based on a descriptive-analytical method and using constructivist semantics, and then find the reason for its dominant condemnation. This study shows that in the Qur’ an, the semantic components of Faraḥ include pride and joy, and this word is divided into two types based on the superiority or non-superiority of its real factor of pride and, in other words, the existence or nonexistence of the component of reality. The Holy Qur’ an lists many factors for disapproved Faraḥ , including the blessings of the world, the escape from jihad, and the entanglement of believers. In contrast, the divine grace and mercy, which in the Qur’ an refers only to spiritual blessings, are the only factor of admired Faraḥ .

The readings attributed to the Imams (as) in many cases contain more than the text of the canonical Codex. Some have considered these readings not Qur’ anic, but interpretive. Also, the cases that have a more explicit statement about the type of change in the text of the canonical Codex are sometimes justified or rejected. Regardless of the correctness or incorrectness of the attribution of these readings to the Imams (as), examining the historical backgrounds of their formation helps a lot for analyzing their nature; consequently, the issue of this paper is the historical analysis of these readings, i. e. it is going to examine the historical context of their formation. Therefore, the added phrase of “ ʾ Ā l-Muḥ ammad” in the readings attributed to the Imams (as) in the verse 3: 33 has been studied, and was shown that in the discourse that the different political groups were trying to attribute a meaning to “ ʾ Ā l” in the central sign of “ ʾ Ā li Muḥ ammad, ” this phrase came to introduce the descendants of the Holy Prophet (PBUH) as an example of the chosen ʾ Ā li Muḥ ammad. The inconsistency of this adding with the context of the text in which it is inserted, and its great harmony with the discourse of its prevalence date on the other hand, confirm its non-Qur’ anic nature.

Nizā ha (expressiveness) in speech means that words are detached from profanation and abnormal speech, which makes the audience annoyed to hear it. What is common among scholars and commentators is that God has stated the highest content with beautiful and attractive words in the Qur’ an, so far as even in expressing the most unfortunate contents, at the same time explicitly and frankly, He has conveyed His message by observing all literary and moral standards and His word is not far from Nizā ha. However, we observe some verses in the Qur’ an that seemingly do not comply with the Arabic literature and the addressee’ s understanding. In the first place, these Qur’ anic contents seem to contain some kinds of insult and destruction. Based on the descriptive and library method, this article first examines and criticizes the opponents’ views on the lack of rhetoric Nizā ha and their arguments. Then through according to the commentators who consider these words as evidence of humiliation and insult and criticizing and examining their reasons, as well as, considering all the arguments and justifications of the commentators and regardless of the nature, attributes and characteristics of the audience and their entitlement to such use, and considering only the speaker and user of these words, i. e. God Almighty, Who has the Complete attributes of glory and honor, it concludes that such usage from the essence of the Divine One indicates the preference and priority of “ explicit word” versus “ Nizā ha.

Decree and Destiny are among the key topics in the two fields of theology and anthropology, containing different issues such as the recognition of the realm of decree and destiny. In a series of interpretive and philosophical discussions, Allameh Tabatabaei pays special attention to the study of this title, including his detailed and extensive discussions under the verse “ ﺎ ﻣ َو ُﮫ ُﻨ ِﺋ اﺰ َﺧ ﺎ ﻧ ْ ﻨ َﺪ ِﻋ ﻻ ِإ ٍء ْ ﻲ ﺷ َﻘ ْ ﻦ ْ ن َ ٍر َﺪ ِﺑ ﻻ ِإ ُﮫ ُﻟ ﺰ َﻨ ُﻧ ِﻣ ِإ َو ُﻠ ٍمﻮ ْ ﻌ َﻣ ” (Ḥ ijr: 21). The special place of this topic in solving issues such as the realm of Divine Knowledge and human free will, indicates the need to investigate that this article focuses on it based on a descriptiveanalytical method. It is concluded that according to Allameh Tabatabaei, the realm of objective and scientific destiny is the material world. This claim may be proved under the shadow of “ the existential precedence of treasures over destiny, ” “ the immortality of Divine treasures” and “ interpretation of destiny to amount in Hadiths. ” This view seems to be incompatible with the narrative culture on one side, and incompatible with the “ limitation of tanzī l in destiny” and the plural form of the word “ khazā ’ in” in the verse, on the other. The preferred view of this paper is the extent of Divine Destiny to all possible beings.

Sī yā q (Context) is considered among the most important indications of understanding the words and access to what the speaker means. In the Qur’ an by Qur’ an exegetical method also the context, beside the exploitation of other related verses, is cited as an indication for the determination of the purpose of Revelation. Contemporaneously, the commentary of 'Aḍ wā ' al-Bayā n fī 'Ī ḍ ā ḥ al-Qur’ an bil-Qur’ an by Muhammad Al-Ameen Ash-Shanqī ṭ ī (1325-1393 AH) is among the important Sunni exegeses which was written on the basis of the Qur’ an by Qur’ an exegetical method. Based on the descriptive-analytical method, this research intends to study the position of context in this book and its author’ s viewpoints. Studying parts 11-15 of the Qur’ an, it is concluded that although the context has played a rather effective role in some cases of this book (including expression of meaning and purpose of verses’ terms, the explanation of verse’ s meaning in general, assessment of exegetes’ views and expression of taqdī r and maḥ ẓ ū f), in some places it has been ignored as a close and internal indication to the preference of the meaning. In such a case, the author usually at first considers those meanings taken from other related verses in other chapters. Sometimes he mentions the contextual meaning of the verse as one of the diverse meanings. It implies that from the two mentioned effective indications to reach the meaning of the verse in the Qur’ an by Qur’ an exegetical method, the author preferred to cite to other verses than the context.

The subject of Divine Justice in Legislation (Tashrī ') has always been focused by religious thinkers. In this paper, justice is studied in Ayā t al-Aḥ kā m regarding family, particularly marital relationship, in the extent of “ order to good behavior” mentioned in Surah An-Niā ’ (4): 19. First, the necessity of the issue shall be proved through the context of the verse, encompassing the good over various marital relationships, the same narrations, the famous prophetic saying of “ ﺎ ﮭ ﺑ ﯽ ﻨ ﺜ ﻌ ﺑ ﷲ نﺎ ﻓ قﻼ ﺧ ﻻ ا مرﺎ ﮑ ﻤ ﺑ ﻢ ﮑ ﯿ ﻠ ﻋ ” (you should behave in good because I was only appointed to complete moral virtues), the imperative verb “ اوﺮ ﺷ ﺎ ﻋ ” (consort with them), determining criminal reactions to the abuse of good behavior in Civil Law, and not-separating morality from the necessities of marriage. Then in a different approach from the previous which have only studied the semantic, legal and moral scope of this ruling, the justice of this decree is proposed in the examples that the commentators and jurists for the good behavior have been shown in the range of approaches, such as: bilateral of this ruling, selection of man as the addressee of the verse, the application of the verb “ ﻦ ھ وﺮ ﺷ ﺎ ﻋ ” for the harmony of the good behavior with custom, scope of good behavior in various areas of life, consideration of individual characteristics of woman, special approach to the woman’ s temperament, the approach to all women’ s rights, compatibility with the man’ s abilities and God’ s wisdom in marriage issue, the order to associate with women in a good manner even if the man hates and the possible consequences out of the realm of good behavior.