KETAB-E-QAYYEM
Year:2021 | Volume:10 | Issue:23|Papers Count:19

When giving references to Hadiths, scholars sometimes face the problem of multiple names for a certain author. In other words, an author may have been recorded with different first names, second names or pennames. In this respect, Sheikh Sadouqh claims that Mo’ az Ibn-Moslem and Mo’ az Ibn-Kathir are, indeed, one person. History books as well as books of Hadiths and citations have referred to Mo’ az Ibn-Moslem as Al-Hera, Al-Fera, Bayya Ul-Harvi wa Al-Nahwi and to Mo’ az Ibn-Kathir as Kasayie, Bayya Ul-Aksyeh, Sahib Ul-Aksyeh and Bayya Ul-Karabis. Reports on citations assume authenticity for Mo’ az Ibn-Moslem but not for Mo’ az Ibn-Kathir. Therefore, in case that these two persons are proved to be the same, Mo’ az Ibn-Kathir will emerge as an authentic figure too. As the evidence shows, due to the name resemblance, some recent scholars have attributed the longevity of Mo’ az Ibn-Moslem, as the real figure, to Mo’ az Ibn-Kathir, as the referential figure. According to the findings of this research, these two figures have been reported with the same social class, job and living place in many documents. Besides, they have been equally favored by Imam Sadeqh (pbuh). This brings one to the conclusion that Sheikh Sadouqh’ s claim about the sameness of these two persons is correct, and Mo’ az Ibn-Kathir is thus authenticated.

Sunni commentators in their interpretations have narrated various types of Ahlulbayt (as) verses in different ways and have performed a different function in the narration and review of the traditions of the Ahlul-Bayt (PBUH). Some have broadly narrated the traditions of Ahlulbayt And in interpreting the Quranic verses, they have used these traditions, and some have narrated the narrations of these narratives and have suffered many criticisms in the narratives; this study seeks to ascertain the extent to which the interlocutors of one of the commentators The great Sunni in the fifth century AH in the face of the traditions of Ahlulbayt (PBUH); In this descriptive-analytic study, the traditions of Ahlulbayt (as) from the explanation of the Wolbyan (Tha'lib) have been extracted and the number and types of traditions of each of the infallibles have been studied separately. The result of this is that Tha'libi, with the existence of many traditions from Ahlulbayt (as), used the narrations in important topics such as expressions of expressions, individual virtues, details of the stories and virtues of the verses and verses of the weak narrations, and in some cases Such traditions are attributed to Ahlulbayt (as).

The semantic look at the text and semantic analysis of the terms of the text happens from achieving semantic points and realizing the main purpose of the speaker. This kind of view is particularly important in the Quran because of its role in the provision of eternal human happiness. The word "Fath " has been made 12 times in the whole of the Quran which is the most frequent repetition in the "Fath" sure. This study uses the semantics method to extract companion and alternative concepts and to explain the meaning of "Fath" in this sure. By examining the word "Fath", it became clear with the synchronization approach "Fath" on the axis of companionship with a supplementary relation with Obvious, Close, Ordain and Reward and on the axis of steady companionship with the concepts of Forgiveness, Guidance, Completion, Aid, Calm and Booty And on the succession with the word Sultan is in a semantic domain. Hence, "Fath" is a victory with power, dominance and ability without war and bloodshed that God gives them because of the help of the religion and patience of the believers. And results such as covering the sins and eliminating their effects, the harmony and peace of the hearts, will help and great divine achievements, both material and spiritual.

Semantic considerations in the translation of the Quran are partly related to the use of context clues to deal with the lexical items. In this regard, the Book is found amazingly stratified. Generally, understanding and translating the Quranic words strongly depends on the scrutiny of their contexts. Words with several meanings encoded in them usually impart only one meaning in a certain context. As some translated copies of the Quran show, mistakes have slipped through due to the ignoring of the position of words in sentences and the words that are collocated to them. Some translators, indeed, have rendered certain multi-meaning words the same way everywhere in the Book. The present research is conducted through a descriptive-analytical method to evaluate the contextual truth value of Haddad Adel’ s translation of the Quran by a random selection of his renderings. As the results of the study show, considering the semantic principles of how to handle polysemous words in linguistic contexts, Haddad Adel has rendered many of such words appropriately although there are many incongruent cases as well in which the selected target language equivalents do not match the corresponding contexts in the original text.

From Sunni and Shia points of view, man’ s representation of God on the earth can be discussed in terms of a) the meaning of God’ s representation, b) instances of that representation, and c) duties and functions of the representative. These three tenets join hands to make up the geometry of man’ s recognition of himself and God. This recognition ultimately rules every other component of man’ s religious faith. The present study mainly aims to clarify the relationship between man’ s representation of God and the infallibility of saints and prophets through the lens of scholars in both sects of Islam. Using library sources as well as a descriptive-analytical method, it is found that different schools of interpretation, including rhetorical, philosophical and mystical schools, have addressed the infallibility issue as related to divine representation in the Quran from their own point of view each. Rhetoricians have interpreted this issue by providing rational and narrative pieces of evidence. However, philosophical and mystical interpreters have taken resort to rational and ontological reasons and sometimes to their own personal mystic feelings in this regard. As the results of the study show, part of one’ s religious belief depends on how man’ s representation in the Quran is looked at and interpreted.

The evaluative studies of the fundaments for the interpretation of Hadiths, especially interpretive ones, serve to promote the science of interpretation and Hadiths on the basis of modern stylistic principles. Such studies help to eliminate the mistakes made in interpretation or plug the gaps of the interpretations at hand. Al-Forghan is a good example of how the Quran can be used to interpret Hadiths and vice versa. This is owing to the use of specific interpretation techniques in which the Quran is viewed as the base while the validity of Hadiths is not ruled out. Hadiths, if not in contrast to the Quran, can be considered valid. In this case, they are interpreted on the basis of textual, conceptual and referential pieces of evidence derived from the Quran. According to the author of Al-Forghan Interpretation, once there are several incongruent Hadiths, firstly, there is just one of them to inevitable pick as correct and, secondly, the surface structure and the semantics of the Quran should be preferred to those of that Hadith. In other words, in the case of several contradictory Hadiths on one subject, it is the overt features of the Quran that should be relied on to make distinctions among those Hadiths. The author of Al-Forghan rejects the interpretation of the Quranic verses solely on the basis of valid views as stated in Hadiths. The present study partly seeks to criticize this approach.

One of the Quranic debates that has long been the focus of the literary and commentators is the debate. The Qur'an has been widely used as a burdensome word to guide human beings to further its influence, and a variety of addresses and audiences are found in the Qur'an. One of the means of addressing is the address of the address in the Qur'an, which has a lot in the Qur'an, but the Qur'an in the Qur'an is variable in terms of gender and number, and the terms of its correspondence with the addressee and its causes are not clear. Since the arrangement of the letters and words of the Qur'an is derived from the wisdom of God, the present study uses a descriptive-analytic method to discover this difference of application and why in some cases the words addressed are in harmony with the audience and in other cases the specific character is What are these kinds of verses? In the meantime, through the context of theology or the context of the revelation of the revelation and the use of syntactic and commentary clarifications, it is clear that in the cases in which the adjective is used collectively are not the "zakam, olekam, telkam" of the Prophet (pbuh) in the audience, and the adjective (coma) as well as the feminine (k) letters are assigned to specific individuals, but whenever the "zelak" is used Different modes can be observed.

To understand the Holy Quran perfectly, one has to delve into the meaning of individual words that are strung together to make up the Quranic texts. There are certain words that occur just once in the book; they might be called ‘ oncers’ . Like the other words, they have to be defined and understood within their contexts. Using a descriptive-analytical method, the present study aims at the semantic features of the once-occurring word mozabzab in verse 143 of the Al-Nisa’ Chapter. The features are determined in terms of the collocative, substitutive and contrastive relationships that the word has with other words. As the results indicate, mozabzab is used in collocations with such words as izlal (being astray), reya (ostentation) and yukhade’ un (being trick). It is also sometimes in a substitutive relationship with the concepts morjefoun (rumor mongers), boht and heyran (confusion), yatihoun and ya’ mahoun (wandering) and yataradadoun (being skeptic). The words found in contrast to mozabzab are sakineh (peace of mind), sabat (stability), istiqhamat (resistance) and mustaqhar (settled). This study is partly dedicated to the pathology of the translated versions of this word. The study, indeed, fills some gaps in the literature on the semantics of the Quran and the pathology of Quranic translations.

In Shia jurisprudence, human life is highly respected and its protection is recommended. Even in the case of Taqhyeh (good-willed self-restraint), where one is allowed to conceal the truth or do something illegitimate just to save someone’ s life, property or image, there is no license for murder. In other words, in emergencies, no Muslim can be killed to save someone else’ s life or property. This decree is referred to as the principle of “ Taqhyeh is banned on murder” . Using a descriptive-analytical method, this study seeks to answer a number of questions including a) How does the Holy Quran approach Taqhyeh in relation to murder? , b) In terms of references and substantiation, how valid are the Hadiths regarding the ban on blood in Taqhyeh or emergency conditions? , c) Does the principle of “ Taqhyeh is banned on murder” also apply to non-Muslims like those under Muslim custody or mandate? , and d) Are there any exceptions postulated by Shia jurisprudents to this principle? An important finding of this study is that the Quran and Hadiths as well as jurisprudential statements absolutely prohibit the murder of Muslims and non-Moslems under Taqhyeh and emergencies. The only exception is when killing one person can protect many other lives or fulfil a case of paramount significance.

Metaphor is an expressional and explicative art in which two different expressions juxtapose with each other that result in unity (identity) of opposites. This expressive style represents a new interpretation from two different things that reader or listener cannot feel it by its actual use and we can see a lot of these artistic expressions in Qur’ an. The author of this paper tries to evaluate the elegances of metaphor in Qur’ anic prayers. Initially, the writer defines metaphor and evaluated the causes of its excellence over simile; then, paper is divided into two sections namely, extended and implicit metaphors. In each section, the metaphors that are used in Qur’ anic prayers are extracted and then we discuss their aesthetics effects. The thing that can be resulted at the end is that, the most important aesthetics aspects of metaphors in Qur’ anic prayers are: 1-hyperbole; 2-observance of order and congruence in Ayahs and composing a kind of music in discourse in such a way that speech losses its monotony; 3-Personification (characterization in inanimate objects); 4-admiring appearance and the meaning of word. The thing that is important among all of the Qur’ anic Ayahs is the issue of the Ayahs’ style and texture, in such a way that without considering it we cannot get the meaning and concept of the metaphor. The writer of this paper proposes an analysis of all of the Qur’ anic metaphors using inductive and descriptive method to get a better and more tangible result.

Implication (Al-Tadhmin) is one of the most used figures of rhetoric that has been considered by commentators, but two of the following issues have caused us to deal with Different interpretations: First, the existence of a narrow boundary between Implication, and other rhetorical practices such as metaphor, metonymy, synonymy, periodicity, brevity-of elimination, accusative of condition, Which has led some commentators to not be able to distinguish between Implication and the above mentioned rhetorical phenomena. Secondly, Inability to transfer the meanings in the Implication by some commentators which reduces the value and importance of the Implication. In the present study, the author intends to examine the phenomenon of Implication From the above two perspectives in Interpretation of "Al-Tahrirul-Tanwir: Ibn Ashoor and" Kanzal-daQayeq "Mashhadi Qomi.

Criminologists cast an etiological look at crimes to identify the factors that lead to crimes. Some of them draw upon the criminal biology and adopt a radical approach to claim that biological fatalism is involved in criminal behaviors. Some others adopt a mild approach based on social biology and consider a criminal as a person with options but deviated tendencies who commits crimes under the impact of environmental factors. A delve into Nahj ol-Balagheh indicates that, several centuries before the advent of scientific criminology, Imam Ali (pbuh) had thoroughly discussed the etiology of crimes. He identified a set of crime-inducing factors and offered the most effective and practical ways of detecting the roots of crimes. Through library work and content analysis, this study seeks to investigate the factors that lead to crimes from Imam Ali’ s perspective. As the results show, crimes stem from different grounds; when the grounds are prepared, crimes occur inevitably. According to Nahj ol-Balagheh, there are biological, psychological and social factors to predispose crimes, but man is seen between the two poles of force and option. Thus, a criminal can never claim to be predestined to commit crimes. An analysis of such teachings in the book can provide insights for the introduction of new theories in criminology and better methods to prevent crimes.

The fundaments of Shia jurisprudence and rhetoric were not shaped up until the onset of the major period of Imam Mahdi’ s absence. That is why the field of jurisprudence was based on the Sunni school of thought and issuing decrees based on deduction was favored. From a rhetorical point of view, in that period, there were some I’ tizal-inclined scholars, and certain perverted ideas such as fatalism, assimilation, exaggeration and underestimation had been introduced. In these circumstances, Sheikh Mofeed and Sayed Morteza made attempts to polish the Shia ideological fundaments and take a middle course between radical rationality (i. e., evasion from the Quran) and radical Quran advocacy (i. e., evasion from ration). A delve into the works of these two scholars shows that they assumed authenticity for frequently-cited Hadiths and well-evidenced remarks. On the other hand, Hadiths stated just by one person could not be relied on. On the basis of these considerations, they could cleanse Shia books from remarks and quotes that imparted distortion, fatalism, assimilation, exaggeration, and so on. They did it by discarding a multitude of weak Hadiths. In addition, according to the approach adopted by these two scholars, so many statements quoted from Imams were deleted from eminent Shia books just because they had no valid citations or references.

The theory of Unity of Fiqh-e-Razavi and the book of Al-taklif of Mohammad-ibn-Ali Shalmaghani and invalidity of citation to the narratives of this book in the process of jurisprudential deduction based on foregoning sight among deeprooted and long-range sights and innumerous possibilties about the author and the position of anecdotal and juridical book of Fiqh-e-Razavi in the field of shiite bibliography is of great importance. In this research, by descriptive and analytical method, in addition to the recruiting history of access to Fiqh-e-Razavi, the amount of positive reasoning to the exclusive narratives of Shalmaghani for proving the theory of unity of Fiqh-e-Razavi and the book of Al-taklif and also value of citation of jurisprudental ijtihad to the narratives of the book, has been evaluated and the following statements has been accepted: From one side, citation to the suigeneris narratives of Shalmaghani doesn't have enaugh and necessary consistency for proving the theory of unity but just proves the book being gathered from parts of other books and on the other hand because of authenticity of issuance and observing narratives of the book, ijtihad of Imamieh jurisprudence based on citation to the narratives of the book, is right and valid.

Frequently quoted Hadiths make up a major class of religious quotes and are classified into lexical and semantic types. Due to its high frequency, the semantic type is not disputable. Hadiths quoted with lexical frequencies, however, have been invariably put to question for their validity. A group of interpreters have considered certain Hadith as of lexical frequency without evaluating their truth value. The present research is conducted through a descriptive-analytical method and library work to determine whether or not there are any frequently quoted statements in our Hadith legacy; in case there are any, how many and what about? The results of the study indicate a set of such Hadiths does exist there but in a low number. Some of them are frequently quoted just in half and some others just contain frequent words.