مجله پژوهش های قرآن و حدیث
سال پنجاه و دوم شماره 2 (پاییز و زمستان 1398)

The Verse 5: 55, i.e. wilāyah verse, has an undeniable position in the Shi'a belief discourse on the subject of Guardianship. Shiite theologians and commentators, based on the correct narrations under this verse, which are found in the hadith sources of both Shi'as and Sunnis, consider this verse to be dealt with the Imamate of Ali (as). But Sunni commentators deny it, relying on the unity of meaning and semantic continuity of the verses, and dismiss the claim of Shi'as as contrary to the appearance of the Qur'an. The disagreement has not been answered properly as well as Shias base their beliefs merely on hadiths. Confirming the semantic consistency in the context of the wilāyah verse, the present paper shows the incorrect meanings of wilāyah. Based on existing evidences then it proposes a new meaning for wilāyah, which is in accordance with the Shiite opinion. Accordingly, “tawallī” means climbing up the stairs towards the “walī” (guardian) who leads the people under his guardianship to the heights or depths in which he is located. God forbids the Arabs to take their thought and culture from Jews and Christians, and orders them to pay attention only to “the Prophet (PBUH)” and the “believers” mentioned in the verse. This meaning makes clear that these “believers” cannot be anyone other than the Ahlul-Bayt (as), Household of the Prophet (PBUH).

Verbal Similarities (tashābuh) and repetition in the Qur’anic stories may be studied through the context (sīyāq). The present research through the function of the context explains the reasons behind the repetition of the Qur’anic story of creation. For this purpose, verbal and nonverbal context of the verses referring to Iblis in Surahs 'A'rāf, Ḥijr, 'Isrā', and Ṣād are studied. Findings show that in spite of repetition of some statements, the context of the story in each Surah is different as such the order of apparently repeated statements are considered as miraculous. In Surah 'A'rāf, the dialogue between Allah and Iblis is more fierceful than similar statements in other Surahs. In Surah Ḥijr, disobedience of Iblis and in Surah Ṣād, his arrogance is more emphasized. In Surah 'Isrā', the context shows humiliation of Adam by Iblis.

The Holy Qur’an brought about the formation of many sciences, including the rhetoric science (badī'). “Istiṭrād” (digression/changing the subject) is one of the arrays of the rhetoric science that, despite its long history and importance, its exact definition is not clear and its application in the Holy Qur’an has not been defined as it deserves, as such some exegetes, based on the context, denied it and failed to understand it. The question arises here as to whether through redefining Istiṭrād is it possible to provide an acceptable interpretation of the such verses? Is it possible to clarify its role in the correct interpretation and show how did the exegetes’ practice in these verses? The present research, based on the descriptive-analytical method, concludes: Istiṭrād means leaving a meaning and entry into an interesting and redundant or worthy of attention and originality meaning which is seemingly irrelevant but in fact related, and again goes back to the first meaning and content. In the exegetical terms it indicates that it has an independent identity in connection to its before and after words in the context, with which it has a thematic unity. The exegetes disagreed on how to act on it. They may be divided into four categories on the verses of Istiṭrād: absolute negation, absolute acceptance, acceptance as one of the aspects of interpretation but with different examples, and contradictions in negation and acceptance.

The main characteristic of the text is consistency. Among the connections which link the elements of a text is lexical consistency, including "reiteration" and "collocation", which is based on the semantic relationship between words. “Congruence” or murā'āt al-naẓīr is an instance of collocation, in which a collection of words exists that all are within a set and one semantic field. There is also collocation in opposition (taḍād), for it forms the association of meanings. This paper, based on the literary analytical method, aims at presenting the semantic harmonies of the words of Surah al-An'ām. The significant point of the verses of al-An'ām is fighting idolatry and calling for Monotheism. The issue of creation is broadly described by this Surah and the images of nature are reflected in it. Various lexical collections are also found about man and his organs, physical functions and activities, and man’s social life. Attributes and actions of God allocate a considerable share as well. It is proved through examining this surah that examples of congruence are much and are intertwined with oppositions. They produce images in harmony with the aims and pivot of the surah and prove its thematic correlation.

Analyzing the words and recognizing the conceptual relations between them lead to reveal facts of the meaning. As for the Holy Qur’an which possesses several semantic levels and best coherence of the order of words, it is very important to analyze the quality of word usage and describe its semantic category by its conditions and how it is used. Based on the analytical method, the present paper examines the reasons for Iẓhār (appearance) in Surahs al-Baqarah and Āl-‘Imrān. Findings show that the context of the verses played a pivotal role in explaining the literary reason for using the pronoun instead of the noun. In addition, the verses in which Iẓhār appears contain obligations ordained to the servants and the confrontation between two good and evil practices mostly with the appearance of the word of “Allah”. Referring to the cause of the sentence, replacing proverbs, pointing to the public or specific decree as well as to taqrīr and tamkīn, are among the reasons for Iẓhār.

Symbolic messages received from the remarks of Imam Hussain (AS) or the rich culture relevant to his rising are known as Ashura mottoes/slogans. These mottoes are seen in works on history, battles, and the biographies of Imams (AS). However, their bases and varieties have not been yet carefully studied through scientific methods. Since reliable mottoes in the historical accounts of Ashura are intertwined with unreliable ones, it is necessary to know their various types and their assessment towards further individual and social application. Indeed, study of the rising and development of Ashura mottoes indicates that a number of these mottoes have political, mystical or moral bases. Amongst religious works Ashura mottoes have the closest tie with Hadith and the utmost capacity to be assessed based on definite criteria established in Hadith studies. Applying the principles of Hadith disciplines, therefore, one may recognize the authenticity of such accounts. Accordingly, these mottoes may be classified as follow: 1. Mottoes in which transmission has occurred correctly in terms of words and meanings, and hence in terms of their attribution to Imam Hussain (AS). They are considered as authentic Hadiths. 2. Mottoes which there are evidences for their being paraphrased although maintaining their Hadith nature. 3. Mottoes not paraphrased but supported by authentic Hadiths. 4. Mottoes which are fabricated, and it is not correct to recognize them as originating from the Infallibles (AS), due to their broad or general address, and certain wrong readings from them.

Abū Jaʿfar Marʿashī was a narrator through whom Abū Manṣūr Ṭabrisī and Abu Sa'd Sam'ānī quoted directly. Sheikh Ṭabrisī in the book al-'Iḥtijāj cited the exegetical Hadiths attributed to Imam Hassan ʿAskarī (AS) from Abū Jaʿfar Marʿashī. Although the author of al-'Iḥtijāj quoted all Hadiths without sand, he brought those of the aforementioned commentary with their sanads, as it was unknown. Sam'ānī also introduced Abu Ja'far in his book al-‘Ansāb. However little is known about Abu Ja'far Marʿashī. Using the descriptive-analytical method, the present paper aims to go through historical and hadith documents and give at hand a possibly complete information and analysis about Abu Ja'far. Findings show that he was a famous traditionist and literary scholar among Shi'a and Sunni scholars of the time, while al-‘Ansāb, the main source which introduced him, mentioned him among Shiite exaggerators (ghulāt). Seemingly, this claim was in terms of the commentary attributed to him, about which there is such a claim as well.