نشریه مطالعات قرآن و حدیث
سال هفدهم شماره 1 (پیاپی 33، پاییز و زمستان 1402)

Placement of words next to each other with a short space in a language text (co-occurrence) is called. In linguistic studies, only one type of collocation has been mentioned, and in the division of its types, only the structural and grammatical features of the collocation words have been discussed. In this research, we have tried to discover and explain its different types in the Holy Quran, while providing a precise and comprehensive definition of co-occurrence of related words and the criteria to determine it. The findings of the research show that the Holy Qur'an, as a superhuman literary work, has used various methods to instill ideas and concepts and influence the audience, and one of the most important methods is the use of co-occurrence of related words in the linguistic context of the Qur'anic verses. In this research, there are 14 types of word matching in the Holy Qur'an, such as: convergence, semantic inclusion, semantic contrast, lexical component, domain assonance, phonetic association, volumetric assonance, prophetic assonance (verse), relationship Means and tools, sexual relationship, spatial relationship, temporal relationship, causal relationship and attributive-attributive relationship have been discovered and extracted.

The word ‘Ruh’ is repeated 21 times in the Holy Quran. The wide usage of this word in Afro-Asian languages and the Testaments doubles the need to study its genealogy. This study aimed to investigate the etymology of this word in Semitic languages and in the texts of the Old and New Testaments using a historical-adaptive linguistics method and using library-based resources. Additionally, it explored the examples and scope of their applications in Jahili literature and the Holy Quran. Results indicated that the origin of the word is Semitic since it has been used three languages, namely Hebrew, Syriac, and Arabic, having an almost similar structure and the same meanings. The underlying meaning of this word is flowing and blowing, containing two important elements: being a factor of life and originating from a source. In the Holy Bible, it is sometimes used in a real sense (life force) and mostly in a figurative sense. As we approach the era of the New Testament and the Holy Quran, the meaning range of the word has been limited and the real meanings have replaced the figurative meanings. The connection of the word ‘al-Quds’ with the word ‘Soul’ in the New Testament and the Holy Quran indicates the truth of the meaning of this word. It means that the soul is a huge creation from the Almighty God and has different levels. Also, the combination of "inflation of my soul" in the Qur'an reveals the meaning of ‘flow of life from a transcendental source’.

New interpretive approaches to the Holy Quran became more intense in the middle of the 19th century, one of the reasons for which was the direct influence of Arab thinkers from the current of European modernism and the serious criticism of Islamic heritage. Muhammad Abed Al-Jabari is one of the most prominent Egyptian neo-Mu'tazili scholars who, in the name of creating change and evolution in human knowledge of religion, seriously criticized the Islamic heritage and tried to present a new and contemporary interpretation of the Holy Quran based on the order of revelation of the verses. In this research, while briefly introducing Jabri and his intellectual foundations in understanding the Holy Quran, some of his Quranic thoughts have been criticized and evaluated. Criticism of his interpretive and historiographical method regarding Quranic subjects, criticism of his view regarding the realism of stories and the meaning of the words and appearances of the Quran along with the analysis of the term "Qur'anic phenomenon" are among the issues raised and shown in this research. It is unfortunate that in most cases, Jabri has weakened the evidenced and documented Islamic heritage by extremism in the interpretive ijtihad and has opened the way for deviant ideas to enter religious teachings.

The most important identity component of Shia is the Imamah and Wilayah of Ahl al-Bayt (pbut), which is the distinguishing factor of this religion from other Islamic religions. These concepts have a high frequency in the words of the first Shia imam to the extent that its numerous reflection is obvious in Nahj al-Balagha. In the meantime, it’s noteworthy that  Imam Ali (pbuh) extensively employs conceptual metaphors to utilize the cognitive abilities of their audiences and making it easier for them to understand the position of Imamah by using sensible and tangible concepts. In this article, based on cognitive linguistics and using Likoff and Johnson's approach in metaphors, the most important conceptual metaphors of the structural type have been examined in explaining the concept of Imamah and the position of Ahl al-Bayt (pbut). At the end, 6 source domain are identified and mapped to the corresponding concepts in the target domain. The most frequent conceptual domains are "light", "travel and movement" and "life and death". Paying attention to these mappings will have a major impact upon the understanding and explanation of Nahj al-Balagha.

Van Dyck - a Dutch linguist - conducted studies in various social fields in the field of critical discourse. By presenting his ideological model, he defined the ideological approaches of discourse and various socio-cognitive functions. The aim of the current research is to discover different discourse strategies and functions in two sermons: Muqammsa of Hazrat Ali and Fadakiyeh of Hazrat Zahra, for the purpose of identity analysis and structural analysis. Therefore, we try to analyze and investigate with Van Dyk's socio-cognitive method. The primary approach is as follows: Ali bin Abi Talib and Fatimah have spoken in their words with the methods of coherence, appropriate vocabulary selection, highlighting the positive points of the insider group and the negative points of the enemy group, citing reliable texts and accepting the minds of their audience. The functions of verbal action compared to non-verbal action have played a role with the dynamics and orientation of their words and the sharing of the audience in line with the goals of their sermons. Also, following the common format and order in Islamic sermons - which he observed in his sermons - has led to the hegemony, identification and coherence of their speech.

How to discover the esoteric message of hadith and know its criteria is one of the issues that has received less attention in the studies of understanding hadith. Dealing with this issue is effective in evaluating of the hadith interpretations of the Ismailis. This article examines the understanding of the inner meaning of hadith in the thought of Qadi Noman al-Maghrib (363 ah). For this purpose, Qadi Numan's thought in the field of understanding the inner meaning of hadith has been thoroughly explored in the book Ta'vil al-Daa'im. According to this research, the only source of inner understanding from Qadi Numan's point of view is Imam Ismaili. For this reason, the only possible effort in the field of understanding the inner meaning of hadith is to discover the connection between the external and inner meaning. This work is effective in justifying the inner meanings. Qadi Numan has used evidence to show the link between the external and inner meaning of hadiths. His most important witness to express the connection between the external and inner meaning is the connection between the inner meaning and the The meaning of hadith words.

Weighing deeds in the Hereafter according to the verses of the Qur'an and the narrations of the Imams is a definite thing that is done to account for deeds. The measure is set on the Day of Resurrection to determine the amount and value of good deeds and sins, and it is used to weigh the good and the bad. There are two views on the extent. Bahrany, the author of the effective commentary "Al-Burhan Fi Tafsir Al-Quran" has used the measure in the virtual sense. On the other hand, Fakhr-e-Razi, the owner of "Taqsir Kabir", believes in the tangible extent to which the deeds of the servants will be measured on the Day of Resurrection. There are many differences in both views on the quality of measuring deeds and truth, so it is necessary to try to reach a more stable understanding in this area. This article tries to explain the views of Seyyed Hashem Bahrany and Fakhr-e-razi about the truth and what is the amount, lightness, and weight of deeds in the Resurrection based on verses and hadiths with a descriptive-analytical method.

The theory of "Qur'an Sufficiency" as a deviant trend in the method of interpreting the Qur'an tries to question the authenticity and validity of the Sunnah by rejecting the Sunnah and emphasizing the ineffectiveness of the narrative heritage in understanding and interpreting the Qur'an. The origin and formation of this thought based on historical and hadith sources was at the beginning of Islam with the slogan "Endna Ketab Allah" and then it has turned into a deviant trend throughout history, in such a way that even now in the thought of sects such as "Quranion" This deviant thinking can be seen clearly. For this reason, in this research, while briefly introducing the origins of the formation of this theory, it also criticized the arguments of the believers in this theory from the perspective of Ayatollah Mohammad Reza Mahdavi Kani, among the Quranic thinkers of the present era, and the collection of material that was expressed by him in criticizing this thinking. has been collected and analyzed. The results of the research show that Ayatollah Mahdavi Kani criticized and refuted the most important arguments of this movement, which are: the response of the Holy Quran to all needs, the lack of validity of the Sunnah next to the divine decree, assigning the instructions of the Prophet to the same age, the distortion of the Sunnah in terms of the Sunnah and text, the uncertainty of issuing a Sunnah from the Prophet.

authority of the Holy Quran, as the most important source of the Islamic religion, is to some extent related to the knowledge of the history of the Holy Quran.Since Various subjects have influenced on the intention of historians on the Selection for method of historical study. It have important damages in the realism of the propositions of the history of the Holy Qur'an, which needs to construction. Therefore, scientific criticism and methodical Criticism of these texts, considering its different types, has the necessity of research to determine the authority of the information.This research tries to identify the historian's historical, political, belief, motivation and presuppositions by using the structuralism approach and identifying the personal characteristics of the historian. The research results show that narrators such as; Zayd ibn Thabit , Ibn Shihab al-Zuhri , Sha'ba, Ibn Abī Dāwūd al-Sijistānī Dawud and Abu Ubaid al-Qasim bin Salam, have recorded the history of the Qur'an under the influence of political and religious motivations. Also, Sunni, Shia and Orientalist Quran scholars under the influence of various theological presuppositions such as: the justice of the Companions, the non-revelation of the Quran, proof of the frequency of the Quran, have attempted to write the history of the Quran.

The basis of Ismailia in facing the Quran is based on the interpretation of the verses. From the point that the application of interpretation without regard to the correct criteria and standards challenges the publication of the teachings and facts of the Qur'an; The present research has analyzed the Ismaili interpretations of the Infallible Imam (a.s.) with a descriptive-analytical method and using library tools, and has referred to two interpretations of al-Mizan and the nemoneh in order to clarify the slippages of Ismaili interpretations, and a correct interpretation of The findings of this study in criticizing the Ismaili interpretations about Imam Masoom (a.s.) indicate the existence of eight components of not paying attention to the meaning and meaning of Quranic words, context, rhetorical sciences, the appearance of the verse and scientific facts. Ismaili commentators do not pay attention to the literal meaning of Quranic words, hadiths, do not refer analogies to courts, and do not identify the audience of the verses. These components indicate Ismaili taste interpretations and lack of attention to the correct standards and criteria of interpretation.

One of the innovative artistic methods of the Quran in concepts is the use of imagery such as similes and parables, in the light of which logical and real concepts are shown and possible doubts and complications are resolved. According to the visual effects of Sarat, the use of this word in general in the Qur'an and specifically in Surah Hamad has facilitated the transferability of abstract mental meanings to tangible material images so that the traveler, by focusing on these images, can find his way to Understand well and go through. This research aims to identify the visual concepts of the word Sarat in Fatihaal-Katab, in an analytical-descriptive and library method, in order to recognize its visual effects of Sarat for a deep understanding of examples to do. Since, in spite of the researches carried out about the concept and example of the path (and direct path) in the Qur'an, no research has been done on therecognition of the visual effects of the path, this research is responsible for filling a part of this research gap. The results of this research showed that the visual of Sarat reflect these concepts: facilitating understanding, visualizing the course of movement from the origin to the destination, continuous seeking for guidance, connecting and holding fast to the divine thread, entering the field of God's mercy, fear, perseverance, God's arrest from the wayfarers of Sarat, and finslly the union and a color.

The approximation of Islamic religions is an idea that seeks to bring the followers of Islamic religions closer, especially Shia and Sunni. Although this term is new, but the Messenger of God (pbuh) used to compare religions in the mosques by referring to the verses of the Quran, Imam Muhammad Baqir (pbuh) and Imam Jafar Sadiq (pbuh) allowed the followers of different religions and schools of thought to attend the class freely. They gave lessons and debates with their students, and Imam Reza (a.s.) also tried to bring the religions closer together in Ma'mun's debates. Of course, during the time of the second caliph, Mansour Abbasi (136-158 AH), Dar al-Taqrib was officially established as a reference for debates and arguments between different religions with the aim of reducing the tension between religions and religions and resolving doubts. Despite all these efforts, due to prejudice, ignorance and conspiracy of the enemies of Islam, the process of convergence of religions has faced obstacles. For approximation, various measures such as: establishment of Dar al-Taqreeb between Islamic Religions for the first time by Mahmoud Shaltut at Al-Azhar University in Egypt, establishment of Dar al-Taqreeb of Islamic Religions, holding the World Forum of Approximation of Islamic Religions, establishment of Islamic Unity Conference in Iran, publication of approximate books, issuance of fatwas on sanctity Insulting the holy things of other religions is one of the other actions. Considering the importance of Dar al-Taqrib in creating the unity of Muslims in the present era, which is considered as a serious danger by the colonizers and misguided sects, this essay tries to introduce the linear course of Dar al-Taqrib in Islamic gatherings and its role in To highlight the unity of the Islamic world.

One of the original research traditions of hadith is Mustadrak. This important thing has been damaged during the development due to the lack of clarity of its criteria and the absence of a field of research whose subject is "Mustadrak". In this research, which is for the purpose of collecting library information and descriptive method, by following up on the researches that have been done about Mustadrak and referring to a large number of works that have been published under the name of Mustadrak and terms aligned with it, an attempt is made to standardize Mustadrak and Its distinction is aligned with terminology. In the following, it presented the features, advantages and disadvantages of Mustadrak. According to the results of this article, Mustadrak refers to "a book that is written for the purpose of compensating and completing the induction and collection of another book based on and bound by the principles and methods of its author and according to its structure" and different from "Takmila","Taziyl" and "molh'agh". Non-observance of the basic principle in Mustadrak, deviation from "Istidrak", basic mistake in Istidrak, mistake of example in Istidrak and tolerance in using the meaning of Mustadrak, use of Mustadrak format instead of new edition is some of the harms of Mustadrak