مجله پژوهش های قرآن و حدیث
سال پنجاه و سوم شماره 1 (بهار و تابستان 1399)

This article aims to evaluate the critiques raised by Allameh Ṭabāṭabāī to the application of the pact (mīthāq) verse for Dhar world. Islamic thinkers have different views on the indication of the verses 172-173 of surah al-'A'rāf, known as "Pact Verse", to Dhar world. Some Islamic exegetes and thinkers denied the meaning of the Pact verse on the existence of Dhar world. The basis of their denial is a series of quotations concerning the use of this verse for Dhar world. Among them may be mentioned of Allameh Ṭabāṭabāī who has made various concerns to it. In his interpretation of Al-Mīzān, he criticized the existence of Dhar world based on the Pact verse. His comments are not seen in the works of other scholars. Allameh denied this theory about Dhar world that all human beings had been created before this world in a previous world and Allah the almighty has made a covenant with them to confess His Lordship, while having a material body and soul and consequently intellect and consciousness. He justified the Pact verse in another way. In this article, his critiques are discussed and answered in detail, and it is concluded that his comments cannot prevent the application of this verse for Dhar world.

The present research analyzes and describes the 45th letter of Nahj al-Balagha, based on the structural stylistic approach and using the layered stylistic method. The research aims to discover the hidden relationships between the linguistic elements and the semantic aspects of the context, followed by revealing the author's motivation and thoughts. The results are as follow: Imam (AS) used all the linguistic and expressional possibilities to effectively and fluently convey his thoughts and feelings in a coherent and regular construction. Although the use of frequency of Phonetic parallelisms (at the phoneme, vocabulary, and syntax level), and the high frequency of compositional styles has brought the structure of this letter closer to a sermon, and increased the motivating and activing aspects of the text, much use of conversational words, along with the repeated application of emotional modality and extreme emphasizing adverbs, make away it from the formal texture of a sermon, conveying the Imam's strong affection in a friendly and effective atmosphere, and in a public and indirect speech to his audience.

One of the most important arguments cited by proponents of the authority of the ijtihad of Companions is tradition (Sunnah). The present study seeks to explain the validity and value of this reason for proving this authority. The most important narrations to prove this authority are three hadiths: “my Companions are as stars”, “Sunnah of the early Caliphs” and “imitating Sheikhain (two first Caliphs)”. An examination of the content (matn) and the chain of narrators (sanad) of the first hadith shows that although it is more famous than the others, it is extremely weak, so that many Sunni traditionists have pointed out its weakness, falsehood and fabrication. So this hadith is a clear example of the rule “sometimes a famous is not reliable”. Two next hadiths are not better than the first, as well. As a result, when the impossibility of proving the claim is clarified by the directing hadiths which were the main claims, consequently the impossibility of proving the claim is proved by the non-directing hadiths and finally the claimant's hand is empty in proving his claim.

According to the verse 119 of Surah Al-Nisā’, one of the Satan’s tricks is to emphasize “the change of divine creation”. Islamic scholars have different views regarding the contents of this verse, the meaning of changing creation, and its criterion.  They have mainly interpreted changing the divine creation into religion, nature, the imperfection of the physical creation of man and animal, tattooing, resemblance to the attributes of the opposite sex, etc. In addition, they have explained and described criteria for distinguishing between the positive and negative change of creation.  The author considers the existing views in this field and explains the criteria for changing the divine creation, using a series of general statements.  Accordingly, the change in divine creation has two instances of legislation and genesis.  The general rules of genetic and legislative creation are stated in order to ensure the change from “madhmūm” (negative) to “mamdūh” (positive).  Some of the general rules of genetic creation are as follow: the purposefulness of objects, the perfection of creation, the best creation, and genetic guidance. Also, some general rules of legislative creation are as follow: commitment to divine limits, organic attitude towards worldly affairs, non-extravagance of using objects and non-corruption of using objects.  Accordingly, a change incompatible with the genetic and legislative principles of creation is a Satanic and hence negative change, while the changes based on the mentioned principles are praiseworthy and desirable.  On this basis, the challenge of “the quality of the application of the people to religion” existing against some views, would be eliminated as well.

Ibn Qūliwayh was one of the traditionists of Qom in the fourth century, who spent last years of his life in Baghdad and great traditionitsts and scholars such as Ghaḍā’irī and Shaikh Mufīd learned from him. However, few information of him and his works are at hand today. Ibn Qūliwayh's influence on Baghdad’s Hadith may be illustrated in two Shiite bibliographical books of Najāshī’s Al-Rijāl and Ṭūsī’s Al-Fehrest. The fifty-two narrators, who own books, in these two sources were introduced and chained by Ibn Qūliwayh, citing forty ones in Najāshī’s Al-Rijāl. Some of them, such as the hadiths of Sa‘d bin Abdullah Ash‘arī, al-Rijāl by Kashī, and the jurisprudential books by Ibn Abi ‘Aqīl, were the most important books transmitted by Ibn Qūliwayh to the hadith sources at fourth-century in Baghdad. In spite of the great use of Najāshī, Shaikh Ṭūsī did not mention Ibn Qūliwayh's ways and chains, and even sometimes substituted weak chains such as those of Ibn Buṭṭa in similar cases. A glance at the Ibn Qūliwayh's travels shows that he brought the books of the traditionists of Qom and Rey, and then other Iranian hadith centers such as Khorasan and Samarqand to Baghdad, more than others. Also, Ibn Qūliwayh's travel to Egypt and other cities of Iraq caused to bring the old hadith documents and notebooks of Kufa back to Baghdad. Ibn Qūliwayh's particular ideas were interpolated by his disciples and subsequent generations, including Shaikh Mufīd and Shaikh Ṭūsī, but his influence on transmitting the hadith of Qom to Baghdad cannot be neglected.

Among the most prominent Iranian Muslim figures and philologers in the third century was Abu Hatam Al-Sajistānī (d. 255/876). He played an important role in promoting Qur’anic sciences. His professional skill in Qur’anic sciences was “variant readings” (qirā’āt), in which he had complete authority. Based on a descriptive-analytical method, in this research, the attempt has been made to answer the question “how and for what reasons did he use the components of lexical interpretation to choose the best reading?” A careful attention of this subject helps us to explain the reason for the authority of a reading and also to compare his views and thoughts with other readers and narrators of the science of reading. Findings show that Sajistānī’s Qur’anic struggles were carried out in four sections of pronunciation, phonology, etymology, and semantics. His method mostly focused on words, explaining the meanings of words, attention to conjugational and syntactic issues, expression style, as well as special concern to the pronunciation of the Qur’an. For each of his views, he provided a scientific argument that in some cases was in line with the views of other readers and commentators and sometimes opposed it.

Islamic leaders draw their strategies based on divine and human values, and in fact, divine and human values ​​guide and lead Islamic managers. The aim of this study is to investigate the management components regarding the grounded theory with reference to the verse 128 of Surah Al-Tawbah in a comparative method. The research approach is qualitative using the grounded theory method. In order to collect qualitative data, 12 management specialists and clerics familiar with management knowledge were interviewed. Purposeful sampling was performed with a snowball fan. The sampling method continued until the researcher reached a theoretical saturation using semi-structured interviews with sample members. Using the results of reviewing the theoretical foundations and background of research and analysis of the content of interviews, the managerial symptoms of Islamic management with emphasis on the management components of Surah Al-Tawbah: 128 have been identified and in three stages of open coding, axial coding and selective coding, Islamic management model emphasizing this verse in the form of six main categories of causal conditions, the phenomenon axis (Qur’anic management: includes 5 main categories: the manager should be of the people, the manager should be upset about the people's grief, the manager should be willing to serve the people, the manager should be merciful to all people, the manager should be kind to colleagues and clients), strategies, mediating conditions, intervening conditions and consequences of Qur’anic management model for exploitation in organizations are presented.

The Verse 72 of Surah Al-Aḥzāb is one of the most difficult verses in which the commentators have different opinions on its phrases. One of its phrases is "إنه کان ظلوما جهولا" which conveys different views of the commentators with confusion of understanding the verse. They mostly considered the phrase as a human reproach, while some later commentators, with a different interpretation, considered it as a human praise. Referring to more than 150 exegeses, in the present article 10 meanings of the word “ظلوما” (oppressed) and 14 meanings of “جهولا” (ignorant) are found, most of which are far from the true meaning of these two descriptions in the verse. Examining and criticizing the views of the proponents of human guilt and those of human praise, the arguments of both groups are proved to be incomplete. As a result, according to this research, these two descriptions refer to the natural and specific characteristics of human beings, that have become the basis for accepting trust from God in order to free themselves from oppression and ignorance and reach justice and knowledge. Hence, this phrase is not human fault despite being reprehensible apparently. Just as it is difficult and unacceptable to take human praise from these attributes, but these two attributes only refer to specific human characteristics.

The harmonies between the verses of a chapter based on its main purpose is a part of semantics. An-Nāzi'āt Chapter begins with oaths that refer to angles and points to the frightening incidents of the Resurrection. Then briefly mentions the story of Moses and the end of the arrogant Pharaoh. Finally, it articulates the countless Powers of Allah that exist in the heavens and on the earth. These various statements bring apparent chaos to the content of the surah. Thus, it is aimed to review the surah and figure out the conceptual harmony underlying it. Applying a descriptive-analytic study, it seeks to investigate the purpose of the surah based on the surah articulation. Also, it sheds light the conceptual harmony between the main purpose and the verses. In conclusion, it is revealed that the main purpose and verses follow a union theme that can be visualized through a tree diagram and a flowchart.

In this paper, fifteen hadiths with the approach of embodying and indicating the Promised Mahdi (AS) were extracted from the old Sunni hadith books. Then through examining the opinions of biographical (rijāl) documents of this denomination, it was found that they are all invalid. Using the method of dating based on valid propositions, the origins of fabrication as well as the compatibility of the hadiths with the personality attributes of false Mahdis (who were introduced as Mahdi) were completely matched. As a result, their similarity, the exact time, and in some others, the relative time of forgery as well as the direct role of politicians in the fabrication, and then their entry into Sunni hadith books were proven.

According to Wansbrough, the Qur'anic canon is the result of the juxtaposition of “prophetical logias” that appeared due to the sectarian requirements in various communities and were organized following the socialization process using a limited number of rhetorical rules. The verses related to “Shoaib's mission”, “the description of the four gardens of Paradise” (Al-Rahmān: 46-76) and “the story of Ja’far and Najāshī” are examples of “prophetical logia”. Denying the historical authenticity of Shoaib's story, emphasizing the allegorical function of this story and adapting some of its themes from the Testaments, emphasizing the compilation of the verses 62-76 (description of the second two gardens) before verses 46-60 (description of the first two gardens), insisting the imaginary report of the emigration to Abyssinia and Ja’far's conversation with Najāshī, the fabrication of the verses related to this story and its adaptation from describing the necessities of the new religion in the words of Christian missionaries, are Wansbrough's claims about these three examples. Since he has studied the issue with the method of literary analysis, this article also uses the same method to evaluate his views.

The concept of “heart” (qalb) in the system of religious epistemology enjoys a lofty position. The Islamic texts, in addition to employing the meaning and examples of heart in two physical and spiritual areas, talk about its role in promoting the human dimensions. Despite the fact that the reflection of the light [heart] in other dimensions of human existence ranks a special position, but this issue has been ignored on the area of heart cognition too. However, employing the posteriori approach, through investigation on the Qur’anic applications of heart, this research considers that its cognitive dimensions may be referred to two areas of “source cognition” and “instrument cognition”. On the other, the function and reflection of holy spark on the area of human heart may be considered in components such as “tolerance and desire to distance from the secular world”, “attaining the position of certainty and intuition of meta-material” and “a vision to have a comprehensive option and to be free from worldly blessings”.