Journal of Researches of Quran and Hadith Sciences
Year:2018 | Volume:15 | Issue:1 (37)|Papers Count:13

The verse of ‘ ulul’ amr (Nisā ’ : 59), is one of the most important reasons for the legitimacy of obedience in the fields of religious and political authority in the Qur’ an, which is devoted to the issue of the social verse, namely the leadership of the Islamic community and the absolute obedience of all Muslims to the leader. Both Sunni and Shiite historians and scholars have discussed on this verse in various ways. One aspect that has not been addressed is the intertextual communication of the verse of obedience (ʼ iṭ ā ʽ at) to verses of Imamate (imā mah), Guardianship (wilā yah), and virtues of Ahlul Bayt (AS). This paper seeks to analyze the intertextual relationship between the verse of obedience and major verses of the Imamate, guardianship, and virtues of Ahlul Bayt (AS), applying the descriptive-analytical method and regarding to the rules of intertextual relations between the abovementioned verses. Analyzing and evaluating the intertextual relations of the verse of obedience to the other above mentioned verses, it proves that the concept and meaning of this verse implying the Imamate and infallibility of ‘ ulul’ amr (AS), are in hidden or apparent noticed in other verses of Imamate, Guardianship, and virtues of Ahlul Bayt (AS). According to the rules of intertextual relations, these relations are either exemplified, precondition for another verse, cause and effect, correlative, or other available connections, all indicate the importance of the verse of obedience among the verses of Imamate, guardianship and virtues of Ahlul Bayt (AS).

Ḥ amza b. Ḥ abī b (80-156 H. ) is one of the seven Kū fī Qur'anic readers (reciters), which proves that the most basic feature of his reading is reciting the holy Qur’ an by Traditions (ḥ adī th) without interfering his own personal opinions or authority (fatwā ). Through examining his reading, therefore, we can reach that of the greatest Companions as well. The issue of traditional-based reading without personal fatwā s is so prominent in Hamza's recitation that some scholars considered the study of this recitation as a way to achieve the Companions’ readings. Historical reports say that he used greatly Imam Sā diq (AS)’ s (d. 148 H. ) views, read the Qur'an directly to him, and differed with him only on 10 letters. If such reports are correct, we can without a doubt detect the Ahl al-Bayt (AS)’ s reading of the holy Qur’ an. The present research aims to investigate the reasons of such facts. The author believes that these reports refer to the prevailing tendency to Ahl al-Bayt in Kū fa community, which is very important for analysing the events of the early Islamic period, especially for those who study Qur’ anic sciences.

The effective function of “ historical discourse investigation” in religious studies and especially in Quran exegesis, pushed us to analyze Saʽ ī d b. Jubayr’ s exegetical statements, as one of the most Shiite effective exegetes in Kū fa. Applying this method, we prove that the prevalent atmosphere of the Saʽ ī d’ s exegesis is “ historical” and “ jurisprudential” discourse, which connects with Shiite materials, and the structure of this discourse is Questioning or Non– Ta’ avī lī ; the former indicates the beginning of “ questioning culture” and paving the way for giving Authority to the Quran and the Prophet’ s speech and the latter points to practical and standard reading (recitation of the Quran) dominating the Saʽ ī d’ s exegesis of which some Shiite fundamental concepts are distinguished. This practical reading, by the title of “ acceptance of understanding the Quran” became later a mere scientific discussion.

Human instinct is one of the oldest and most important discussions of anthropology. It has received different definitions in logic, philosophy, theology, mysticism, and the divine knowledge, and has been credited with different dimensions by each of the foregoing fields of knowledge. The article at hand inspects the different dimensions of human instinct through the lenses of the divine knowledge, especially that of the Nahjul Balaghah. Accordingly, human instinct is divided into eight dimensions: primary, secondary, actual, potential, perceptual, attitudinal, common, and exclusive. From this viewpoint, the human primary instinct is formed right after generation of his essence. The secondary instinct is molded in the phase when human's mixed domains are being generated. The actual and potential categories are two other dimensions of human instinct that have been underscored by the divine knowledge, especially by Nahjul Balaghah. Moreover, the divine knowledge speaks about the perceptual and attitudinal instincts that have been conventionally discussed by theologians. Nonetheless, the other two dimensions of human instinct from the viewpoint of the divine knowledge are the common and exclusive instincts. Contrary to the common instinct, the exclusive instinct refers to the initial traits that each and every human enjoys, such as the different natural dispositions

Though The Quranic knowledge of Meccan and Medinan (Makkī and Madanī ), like some Quranic sciences, has been formed to be influential on the interpretation of the Quran and serve as a way to better comprehension of verses, practically, "the role of this knowledge in the interpretation" has been limited to few usages in the sources of Quranic sciences and has been neglected throughout the thousands of exegetical pages; hence, to illustrate how and how much this knowledge contributes to the development of exegetical discussions, as well as to learn how to use it in understanding verses, it is necessary to reconsider the exegetical sources. The study of the extent of functions of the knowledge of Meccan and Medinan shows that this knowledge has been influential in the issue of “ critique” in exegeses. This function is more than of that embodied in the Quranic sciences books for the knowledge of Meccan and Medinan. The issue of critique in the commentary of al-Mī zā n presents in two completely different forms and mechanisms: firstly “ partial” critique and secondly “ general” . Examples of these two forms are seen in three areas of "critique of narration", "critique of exegetical views, " and "critique of abrogation of a verse" in the commentary of al-Mī zā n. A study of exegetes before ‘ Allā mah Ţ abā ṭ abā ʼ ī , regarding his applied examples, proves that they did not generally use the general critique as such he used, showing his concern to the knowledge of Meccan and Medinan. Meanwhile, in his book, the contradiction between the time of revelation of a verse and a narration did not always lead to critique of narration, but he preserved the narration in various ways, and even occasionally used the knowledge of Meccan and Medinan in order to defense the narration.

The Quran is a wise book from The Wise (Ḥ akī m). Components of a wise writing are in connection with each other. Hence Distance (fā ṣ ilah: pl. fawā ṣ il), as the most important part of a verse, must be connected in a close meaning with its previous verse. Reaching this communication sometimes is easy and sometimes difficult which requires deep thought and contemplation; In some cases, it makes a challenge in the Quran exegesis. The present paper aims to find the aspects and causes of this challenge and then looks for solutions of the current crisis. Three aspects are “ mismatch between the beginning and the end of a verse” , “ redundancy and sequence” , and “ the duality and contradiction at the end of a verse” . To overcome the challenge, in addition to broadening the scope of thinking and contemplation, the content (sī ā ḳ ) of verses, semantic details and intricacies of a verse, and the structure of words should be regarded as well. This topic shows solidarity and harmony between the parts of the Quranic verses, which had not been studied before.

Allameh Ma'refat used terms such as "conditional abrogation", "introductory abrogation" and "gradual abrogation", seeking to resolve the doubts surrounding the abrogation in the holy Qur'an and to prevent the path of sarcasm to it. Since this theory was presented at the end of his lifetime and he couldn’ t address and analyse it, some ambiguities have been proposed on the theory, causing confusion and non-separation of above mentioned three terms. The present paper argued that “ the conditional abrogation” is the gradual change of a sentence by changing conditions, which with the return of the former condition the verdict can be restored too, e. g. in the verses “ forgiveness” (ṣ afḥ ) and “ fighting” (qitā l) or in the verse “ the number of fighters” ; and “ the introductory abrogation” is the gradual change of the decree which has been an introduction to complete removal of that, e. g. hitting the shrew women and the steps of abrogating slavery, in that the verdict was as an introduction to their gradual abrogation. Therefore, graduality is the joint point of conditional and introductory abrogation, and “ gradual abrogation” is true to both of them, but the different considerations of changing circumstances and dispositions, separate their boundaries. The lack of concentration on the discussion by Allameh on the one hand, and, on the other, the false or incomplete perception of some scholars on his views, has led the purpose of this article to be new.