پژوهش نامه قرآن و حدیث
پیاپی 1 (بهار و تابستان 1382)

Among essentials of hadith understanding is consideration of situation of hadith in terms of words, primary phrases, and occasionally rate of conveying the meaning. Historical survey indicates that hadiths of the Infallibles, especially prophetic ones, are chiefly undergone conveying the meaning due to some obstacles to hadith formulation which in turn has some consequences in understanding purposes of hadiths. Of course, conveying the meaning was announced allowed, due to its necessity, conditional upon specific criteria. The present essay intends to investigate the phenomenon of conveying the meaning per se, know its consequences, and expound extents of the allowed conveying the meaning.

This essay deals with different aspects of historiography of the Quran, i.e., determination of time and arrangement of Quranic revelations. Significance of historiography, its consequences, background of dealing with it especially in contemporary times, sources through which one can deal with Quranic historiography, and difficulties as well as limitations in the way of Quranic historiography are subjects surveyed in the present essay.

What is presented here is survey of Jesus’s end in the four-fold Bibles and its comparison with the Quran. Investigating Bibles, the present essay criticizes the belief of most contemporary Christians concerning Jesus’s end. Although cross and loss (tawaffi) are mentioned in the Islamic writings, this schools concludes something else – a conclusion which eliminates ambiguity from Jesus’s end on the one hand and leads to belief in him as being alive and being ascended bodily-spiritually on the other. Thus, the holy Quran introduces a decisive position against the end of first step of Jesus’s life which may be interesting for devotees of Jesus.

Investigation and discovery of influential causes and factors in man’s inner impression and sensation constitutes Quranic aesthetics and presuppositions as well as fundamental views concerning beauty of the Quran composes principles and essentials of that aesthetics. The present essay attempts to indicate that Quranic aesthetics cannot be truly done unless such principles as knowing Quranic status in attracting the audience, spiritual influences, purposefulness of aesthetics, geometric structure of Quranic verses, and verbal and semantic harmony are not correctly known and clarified. Thus, background and significance of the subject is expounded first and then all those principles as well as their influence upon knowing Quranic aesthetics are explained.

The discussion concerning knowledge of God is normally commenced by theologians with the title “to prove the Creator” and then through some preliminaries the necessity of knowledge of God is raised. Theologians do not treat knowledge of God as something self-evident and needless to prove; rather, they believe that this subject is like other unknown, doubtful things whose knowledge takes place through their representation in the mediated knowledge. However, since representation of God is impossible, they say that knowledge of God is to believe in certainty of His existence through representation of His Wajh (Face) and not Himself calling such a knowledge “Ma’rifa bi’l Wajh”, while the holy Quran and hadiths of the Infallibles treat knowledge of God as something self-evident and natural which simply needs reminding of prophets and saints. The present essay attempts to prove, through Quranic verses and hadiths, that knowledge of God is natural and introduce prophets and saints as reminders of that forgotten blessing.

One issue mentioned in the Quran is insa’ of verses narrated in the verse 106 of the second surah. There is no comprehensive, independent discussion concerning insa’ of Quranic verses unless in the limits of commentary of that verse as well as narrating some opinions. The present essay reports, criticizes, and investigates seven perspectives of earlier, later, and contemporary commentators and presents a new perspective in commentating insa’.

Ignoring discussions concerning definition and meaning of context، essentials of its use in the Quranic exegesis، limits and conditions of its use، and its beneficiality in the exegesis compared to other proofs، a very important discussion concerning context is the consideration of its functions and realms of its role-playing in the Quranic exegesis. The present research is an attempt in that field in which functions of context in various realms are expounded، and commentators’ opinions concerning its meaning and theme are taken into consideration through some instantiations and are criticized in some cases.

Mountains are of special status in the symbolic geography of various religions. Radwa is among mountains reflecting symbolic meanings in the Islamic، and especially Shiite، culture. The purposes of the present study is to recognize realm of presence of that symbol in the Islamic culture through considering geographic background and other evidence first and then create relationship between geographic، historical، and cultural background of generation and evolution of that symbol through considering evidence of its presence among Muslims in general and Shiites in particular alongside with its comparison with similar perspectives in other religions.

The present essay deals with explanation of causes as well as history of formulation of the Quran (written by Theodore Nöldeke in 1860) first and with itinerary of its completion and rewriting by Schwally، Bergsträβer، and Pretzl، alongside with a glance at contents of three volumes of the book. The second part deals with introduction of the newly published Arabic translation of the work by George Tomer (Berlin & Beirut) and criticism of some parts of it as well as explanation of its linguistic problems.