مجله تحقیقات علوم قرآن و حدیث
سال شانزدهم شماره 1 (پیاپی 41، بهار 1398)

All languages ​​have undergone a change in history, in such a way that no language or word is excluded from this rule. Baal is a language that has evolved in language use. The research deals with four aspects of Qur'anic, lexical, literary, historical heritage and Sami languages ​​in the study of Baal's language in Arabic and the common language of Sami. The question of this research is why the Sami Beth tribes called Baal, in other words, why should he become so religious in these cultures as to be Mythological and Betty in his name. In the context of the semantic convergence of the two words "Baal" and "Hablah", it is possible to identify and disclose the additional names to the word "Baal" in the vocabulary and legacy of the Sami languages, which are mostly Arabic names. Also, the word Baal in the Holy Qur'an has two meanings: the name of science (the name of a Canaanite idol), and the wife (husband) who has been in trouble with his wife for some reason. In Arabic poetry, almost the same signification is apparent with the conquest of the general meaning of a wife..

Najashi and Sheikh Tusi are among the most famous Shi'ite religious scholars. Following the establishment of the Hilla school and the validation of the Hadith based on the document, the views of Rajali Najashi and Sheikh Tusi were of great importance. Najashi and Sheikh Toosi, according to the duty of science of Rijal, which is the determination of the reliability and weakness of the narrators, have referred to some of their admonitions in their books. But sometimes they are confused about the credibility and weakness of a narrator. In this regard, this paper, by analytical-descriptive method, attempts to investigate how Asif-Mohsseni exposed and interacts with contemporary religious scholars with these contradictions. Finally, it was concluded that the way of dealing with the conflicts of Najashi and Sheikh Tusi is not based on a rule or law, but depends on the inference and confidence that exists for the mujtahid and the religious scholars. Meanwhile, there is no strong reason to prefer Najashi's views on Sheikh Tusi, and how the interaction with the narrators varies according to the certainty that the researcher achieves.

Philological and interpretive sources have mentioned two meanings for the word "al-Alamīn": "all Being", that is, the creatures or world's inhabitants; and "Worlds", where the creatures are located. There are some questions about this word that have not received any Suitable responses. For example, why is a material from the root of "science", applied for the meaning of “all Being" or "worlds". Muslim lexicons have Considered the word "al-Alamīn" Arabic, and the western Qur'anic scholars have described it as Hebrew or Syriac. The method of this study is word analysis based on semantic components; First, "al-Alamīn" has been analyzed based on its components in Arabic and non-Arabic lexicons as diachronic semantics. Then this work has done as a Synchronic semantics in the Quranic textures. In the end, the two methods are compared to clarify is the result of a diachronic analysis on "al-al-Amin" consistent with Synchronic analysis. according to the research results, The word "al-Alamīn" is originally relate to sabaic and Phoenician languages, as well as עלם in Aramic and ܥܠܡ in Syriac. This word is closed to «غلام» in Arabic. In the Rabbinic writings, comes to mean age or world, and its spatial-temporal components have been expanded. The best meaning for the word in many Quranic verses is "men", sometimes "the young" (boys), and in some verses "creatures" or "the universe". Also, in contrast to the opinions of the philologists and commentators, the historical evolution of the word has been from subject component to the temporal-spatial components.

The explanation of content integrity in Quranic surahs is an effective approach in denying Orientalists Doubtful abaut the dispersion and discontinuity of the text of the Holy Quran. This paper tries to study the coherence of content of the verses of Surah al-Loghman, and to discover the axes of relationship between the verses of this surah. Accordingly, in the framework of the qualitative content analysis method and by extracting and categorizing the concepts of verses it was clarified that although seemingly many different topics have been discussed in this surah, but the main focus of the concepts of this surah is "the praise of the theology and how to achieve it" which consists of three sub-axes: "The Qur'an is a book of theologist & theologist educator", "Loghman and competency to Achieving theologic wisdom" and " the means for achieving theologic wisdom ". Also, in this surah, a number of concepts related to wisdom such as: thanks(giving), theology, obedience, guidance, merciful, salvation, are Against the concepts related to atheism (fun/amusement) such as: Disbelief, polytheism, Ignorance, Oppression and perdition

Due to the specific orthographic features of Arabic, a piece of writing in that language may be pronounced differently. This is linguistically referred to as ‘reading transformation’. In the case of documented Hadiths (holy quotations), correct understanding of meanings depends on reading the texts as intended by the original author. This fact, if ignored, as it sometimes is, leads to mistaken understanding of certain religious texts. Different readings of the same text often lead to contradictory meanings and arguments on whether to accept the text or reject it. This is why it has traditionally been preferable to receive a Hadith orally rather than in a written form. This paper aims at the factors that affect different readings of written Hadiths. Indeed, it typologically introduces the factors that create misunderstanding. The study is a descriptive-analytical one, focusing on several example Hadiths that suffer from a lack of auditory versions. The results indicate that the most critical factors involved in reading transformation are ‘lack of cohesive devices’, ‘creating junctions when reading’, ‘lack of vowel markers’, ‘neglecting the stock collocations or word combinations’, and ‘the derivative nature of Arabic’. Careful consideration of these factors is specifically highlighted for dealing with the words quoted from Imams.

Earlier biographers are usually mentioned in the book of Ahmad bin Mohammad Al-Barqi's books of al-Rijal. Nevertheless, Ibn-nadim is one of the first, to return this relationship to Ahmad's father, Mohammed bin Khalid-e-Barq and even ascribes the other book of Ahmad, al-Mahasen, to the father. After him, contemporaries such as Aqa Bozorg Tehrani repeated of this claim in another way. Shushtari, with several evidences, proposed the ultimate viewpoint and attributed the al-Rijal to descendant of Ahmad Barqi. Shushtari's view is now accepted and definitely seems to be true. However, there is an error in the understanding of the Barqi’s term for these reasons; because the phrase "Sa'd’s book" refers to Sa'ad bin Sa'ad, not the book of Sa'ad bin Abdullah, which Shushtari claims. Affirming earlier biographers, interpreting the name of the Barqi to Ahmad Barqi in Rejali's books and also a general reputation for Ahmad Barqi, are some reasones that indicate Al-Rijal belongs to him.

The study of the Qur'an, especially due to the commonalities of the subject with the content of the former scriptures, has always been of interest to Orientalists. Because the way in which the Qur'anic verses and their content composition are in contrast to the pattern of the holy books, the most distinctive style of the Qur'an, which is presented unconventional, is the incoherence. In this essay, the historical process of the approaches on the coherence of the Qur'an, the characteristics of the approaches and the factors of their genesis have been analyzed. The course of the historical evolution shows the three-stage process: the general negation of the coherence of the Qur'an; the admission of the coherence of the Meccan surahs; the emphasis on the necessity of examining the Medinan surahs with the supposition of coherence in them. The features of these approaches have undergone some changes: changing the polemical approach to the scientific approach; the alteration from understanding the Qur'an in the process of historical development to the understanding it in the canonical version; the transformation of the notion of a random combination to the hypothesis of surah's unity. The causes of the emergence and transformation of the approaches are various: the familiarity of Western mind with the Biblical and thematic order; referring to the Arabic text rather than the translation of the Quran; attention to the oral nature of the Qur'an, and the differences in views on how the Qur'an was collected.