Year:2009 | Volume:- | Issue:82/3|Papers Count:7

Revelation occasions mean the recognition of temporal, spatial, individual, social, and other backgrounds that have caused the Revelation of a verse or part of a chapter of the Qur'an, which also include the traditions compiled concerning the occasion of Revelation. Belief in the impact of Revelation occasions on the interpretation of the verses is not in the sense of ruling out thinking about those verses, welcoming their message, and superficiality and narrow-mindedness towards that message; rather, along with using all scientific and rational tools available for interpretation, Revelation occasions should be viewed as an efficient and effective tool, as well. The message of Divine verses is far beyond the limited grounds and individual and temporal connections. Revelation occasions are influential in understanding the circumstantial evidences and corresponding titles to referents, and knowing the Revelation ambience of the verses for implication in expansion and restriction of concepts and opening up new horizons in finding the Qur'anic implications.Implication of Divine words and verses is far above the rank of partial and particular incidences, and at times takes the interpreter to the gist of the verse, which transcends time and space, by way of decisive annulment of the characteristics of time and space or through proportion of ordinance and subject, lingual analysis, etc.

The issue of abrogation (naskh), abrogating (nasikh), and abrogated (mansukh) verses in the Qur'an is among the significant discourses of the Qur'anic sciences. One kind of abrogation is the abrogation of talawat (recitation), toward which there are three approaches among the Muslims: the first approach believes in the abrogation of talawat and seeks to prove it relying on traditions as well as rational argumentation. The second approach, which does not regard the traditions about abrogation of talawat as irrevocable, tries to prove the abrogation of talawat through rational argumentation. The third approach has in a well-reasoned way rejected the abrogation of talawat and refused to accept the traditions and the rational argumentations.In the present research, following examining and critically reviewing the evidence of those maintaining the abrogation of talawat, we have concluded that this abrogation of talawat is the outcome of hasty understanding by a number of interpreters and Islamic scholars, past and present, and that perhaps the likelihood of abrogation of talawat can be rationally accepted.

Since long time ago, Muslims linguistics and particularly the reciters of the Qur'an who have written about and been expert at the science of orthoepy and Qur'anic recitation (tajwid), have opened up a discussion about itbaq and mutbaqa letters and studied these letters in view of their articulation and attributes. The present writing tries to address the viewpoints of the Muslim linguistics from the perspective of modern phonology and phonemics and set forth a scientific, fundamental, and modern description of itbaq (velarization) and mubaqa letters (velarized consonants).

This paper is intended to explain the difference between rhyme of the Qur'anic text (fasila) and rhythmic prose (saj‘). According to the earlier scholars, fasila signifies the last word of the Qur'anic verse and saj‘ is the agreement of the final words in prose which rhyme the same, at least in the final letter. Besides giving a definition of saj‘ and fasila, this research touches upon the views of the proponents and opponents of this type of appellation, inasmuch as some are totally opposed to these definitions and some take a middle position. In conclusion, naming saj‘ as fasila and vice versa is agreed upon by most of the experts. However, in most cases, fasila is dedicated to the Qur'an and saj‘ to literary texts.

The way of life (sira) of the Infallible Imams (A.S.), especially the traditions attributed to them are among the sources employed in the study of Islamic thought history. The most sensitive historical period in the development course of Islamic political thought is the beginning of the Umayyad period and the shift of caliphate to monarchy in this era. In this respect, the Shi‘a Imams (A.S.) took specific measures as their Divine responsibility towards preservation and restoration of Islamic thought. This article studies Imam Sajjad (A.S.)'s assuming position in the most critical period of Islamic history on the basis of his Sahifat al-Sajjadiyya in order to unveil his strategy toward preservation of Shi‘i Imamate line.

The social norms and anomalies are among the issues discussed in sociology. In psychology, norm is a rule and criterion for behavior and arrangement of relationships that the majority emulate, and non-conformity with it would entail punishment. In one respect, norms are certain conducts which are based on the observance of social values which would bring orderliness to the society. Imam ‘Ali (A.S.) assumed the reins of government as an Islamic ruler and proceeded to reform the Muslim community a quarter of century after the Holy Prophet (S.A.W.)'s demise while some problems had arisen in the community. ‘Ali (A.S.)'s sayings in Nahj al-Balagha, especially some major parts of it which had been delivered during his direct rule and responsibility in running the community, are of special significant in this regard.The present article seeks to express the viewpoints of Nahj al-Balagha and analyze the norms and values in order to there by achieve trusted approaches in strengthening helpful norms, restraining abnormalities, and transforming norms to social values. Teachings of Nahj al-Balagha in this respect suggest that Imam ‘Ali (A.S.), besides encouraging people and creating the elements and circumstances to follow religious norms, enjoined them to follow useful social norms and stressed on not following detrimental and paganist norms.

One of the important fields of exegetical studies of the orientalists is the verification and specifying the date of the old exegetical texts. Al-Lughat fi al-Qur'an attributed to Ibn ‘Abbas is a collection comprising over three hundred Qur'anic words in the order of the suras, in which the meanings of the words are given as per their relation to the dialect of one of the Arab tribes or a foreign language such as Persian, Syriac, Nabataean, etc. Winsborough and Rippin have both cast doubt on the attribution of Al-Lughat fi al-Qur'an to Ibn ‘Abbas; the former by adducing literary analysis and the latter in the same way and by little attention to the chain of transmission (sanad). This article deals with a comparative review of Al-Lughat with earlier exegeses.