نشریه رهیافت هایی در علوم قرآن و حدیث
سال چهل و یکم شماره 1 (پیاپی 82، بهار و تابستان 1388)

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 Quran, 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 Quranic 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 (nāsikh), and abrogated (mansūkh) verses in the Quran is among the significant discourses of the Quranic sciences. One kind of abrogation is the abrogation of talāwat (recitation), toward which there are three approaches among the Muslims: the first approach believes in the abrogation of talāwat 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 talāwat as irrevocable, tries to prove the abrogation of talāwat through rational argumentation. The third approach has in a well-reasoned way rejected the abrogation of talāwat 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 talāwat, we have concluded that this abrogation of talāwat 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 talāwat can be rationally accepted.

Since long time ago, Muslims linguistics and particularly the reciters of the Quran who have written about and been expert at the science of orthoepy and Quranic recitation (tajwīd), have opened up a discussion about iṭbāq and muṭbaqa 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 iṭbāq (velarization) and muṭbaqa letters (velarized consonants).

This paper is intended to explain the difference between rhyme of the Quranic text (fāsila) and rhythmic prose (saj‘). According to the earlier scholars, fāsila signifies the last word of the Quranic 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 fāṣila, 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 fāṣila and vice versa is agreed upon by most of the experts. However, in most cases, fāṣila is dedicated to the Quran and saj‘ to literary texts.

The way of life (sīra) 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 politicalthought is the beginning of the Umayyad period and the shift of caliphate to monarchy in this era. In this respect, the Shī‘a Imams (A.S.) took specific measures as their Divine responsibility towards preservation and restoration of Islamic thought. This article studies Imam Sajjād (A.S.)'s assuming position in the most critical period of Islamic history on the basis of his Saḥīfat al-Sajjādiyya in order to unveil his strategy toward preservation of Shī‘ī 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 ‘Alī (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. ‘Alī (A.S.)'s sayings in Nahj al-Balāgha, 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-Balāgha and analyze the norms and values in order to thereby achieve trusted approaches in strengthening helpful norms, restraining abnormalities, and transforming norms to social values.Teachings of Nahj al-Balāgha in this respect suggest that Imam ‘Alī (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-Lughāt fī al-Qur'ān attributed to Ibn ‘Abbās is a collection comprising over three hundred Quranic words in the order of the sūras, 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-Lughāt fī al-Qur'ān to Ibn ‘Abbās; 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-Lughāt with earlier exegeses.