نشریه رهیافت هایی در علوم قرآن و حدیث
سال چهل و پنجم شماره 2 (پیاپی 91، پاییز و زمستان 1392)

Dr. Naṣr Ḥāmid Abū Zayd is a forward-looking thinker، who has presented viewpoints on the Qur’ānic sciences different from those of the earlier scholars. Studies on abrogation is one of the areas that he has taken into consideration in his course of Qur’ānic studies. However، this outlook has changed over time with the transformation of his thinking. By following the course of Abū Zayd’s studies on abrogation from the stage of “the Qur’ān as naṣṣ” (textual literature) to the stage of “the Qur’ān as discourse”، this article seeks to delineate the transformation of his viewpoint in this respect. Among other purposes of this writing is a brief critique and evaluation of challenges existing in Abū Zayd’s studies on abrogation.

Ibn Abī al-Ḥadīd، as one of the commentators of Nahj al-Balāgha has tried in his commentaries to take into consideration one of the important principles of fiqh al-ḥadīth، i. e. critique of tradition. Having examined the critical approach of the commentator in his writings as well as his pivotal ijtihād (legal reasoning) in his treating traditions، the writer of this article has studied the methods and criteria of ḥadīth critique including critique of the sanad and text. Among the criteria of critique of text for the commentators are included critique on the basis of the verses of the Qur’ān and its non-conflict with the Qur’ān، critique of ḥadīth on the basis of sunna and other traditions، the proven history، intellect، convention، and context of tradition. One of the most important criteria of the commentator in accepting the personality and adoption of ḥadīth from the transmitter is the lack of malice and spite against Imam ‘Alī (A. S.)، as well as the examination of its sanad. If the transmitter lacks this important feature، the traditions related by him are not acceptable by Ibn Abī al-Ḥadīd. He states the controversial and conflicting traditions، and based on his specific reasons، alternatively takes one position toward controversial traditions and another position toward conflicting traditions. Reference of a tradition to his reliable Shī‘ī and Sunnī masters and inquiry from them is one of the criteria that he would make use of when he reaches a deadlock.

The grammarians have mentioned fourteen meanings for the letter bā’، which at least in five cases it is applied in substitute for another letter (fī، min، ‘an، ‘alā، ilā). Is this application simply a substitution or a higher purpose is intended by it? It is to be noted that the Qur’ān is Divine Word and His everlasting Sign and it is not possible that in two identical phrases two different letters are used without any purpose، and for example، to regard the use of the letter ilā and bā’ with the verb aḥsan in the phrases wa qad aḥsana bī and wa aḥsin kamā aḥsana ilayk، simply as a variation in expression. Abundantly found in the Holy Qur’ān، this phenomenon has a purpose much higher than merely variation in expression. One of the goals of this substitution is to expand the meaning of the verb، which through inclusion (taḍmīn) causes another meaning than the meaning of the verb itself so that the verb، besides its main meaning، may have other meanings that are achieved by means of being laid next to other letters. In order to better understand the use of this letter، it is necessary to examine various examples of it and to inquire into the meanings obtained from it.

This research is intended to present an elucidation of interaction between textual context and circumstantial context while comprehending the text. This interaction is maintained in a specific hermeneutic circle of comprehending the text. The Qur’ān is Divine Word and has characteristics that demands hermeneutic circle proportionate to it. Therefore، in this research the characteristics influential in how to comprehend the Qur’ān is studied and elucidated and، considering those characteristics، a hermeneutic circle proportionate to it is presented. In this presented hermeneutic circle، the interaction between the textual context (yielded by the intra-textual interrelations) and the circumstantial context (Revelation occasion whether general or specific) become quite systematic and entering it would take place on the basis of Revelation order. In this interaction the originality and validity of the text of the Qur’ān comparing the cause of Revelation is also taken into consideration.

The Holy Qur’ān possesses a specific Divine structure and various semantic levels and layers، in which an endless ocean of Divine meanings and knowledge encompassed by evident Arabic letters and words are compiled، introducing itself as ﴾Allah has sent down the best of discourses، a scripture [composed] of similar motif. ﴿ (Q. 39:23). The term “mathānī” is among the terms describing the state of the Qur’ān، used by the Qur’ān for the first time to describe itself. Therefore، it is to be attempted to get the concept of mathānī from the Qur’ān itself. In this respect، presuming as necessary some preliminary actions، the present writing، by searching into the word mathānī، has first considered it as meaning، “flexibility and twist that requires two pivots”، so that a study of the derivatives of the word mathānī in other verses of the Holy Qur’ān would also confirm such a meaning. Then، it goes on to critically review the views of the interpreters and orientalists about the concept of mathānī and، considering that most of the views of the Qur’ān interpreters have originated from an extra-textual outlook and independent from the context of āya 23 of Sūrat al-Zumar، it is intended to recognize the concept of mathānī with regard to the context and climate governing this āya. In conclusion، it is maintained that the Qur’ān as being mathānī represents two manifestation of the Qur’ān; one manifestation is in the Guarded Tablet and the other is the Revealed Qur’ān in the form of clear Arabic words، which are both a single reality in two forms and manifestations that are related to each other.

Question about the possibility of knowledge about the true nature of Divine Essence and Attributes has always been one of the most important issues in the history of human thought. In various statements of Imam ‘Alī (A. S.) ’s sayings، it is asserted that knowledge about the true nature of Divine Essence and Attribute is not possible for man by any of recognition tools. Although this type of knowledge is not possible for anyone، we cannot be deprived of knowledge on God (Divinity) on the pretext of the impossibility of knowledge about the true nature of Divine Essence and Attributes. Knowledge on God is possible through the Divine Attributes and Action in the world of creation. In this research، we intend to examine and elucidate knowledge about the true nature of Divine Essence and Attributes، and indicate، on the basis of some statements from Imam ‘Alī (A. S.) ’s sayings that such knowledge is not only impossible، but it is basically unattainable. However، God can be known through His Attributes and Actions.