مجله پژوهش های قرآن و حدیث
سال پنجاه و ششم شماره 2 (پاییز و زمستان 1402)

“The Message of the Quran'” by Muhammad Asad is a complete translation of all the Suras of the Quran in accordance with the Mushaf order. An important issue related to this translation is its status in terms of textual fidelity. Using examples of Asad's performance in translating verses and fitting them to Newmark's translation model, this article attempts to answer this question convincingly. It concludes that the translator attempted to find appropriate equivalents for religious terms in his translation, and was largely successful. In cases where he could not find an equivalent, explanations were added in the margins. In discussing verbal commonalities, he generally considered the context of the word, although in some cases he did not. He also did not follow the same pattern in translating metaphors, but used different methods.

The issue of Disjointed Letters (Al-Hurūf al-Muqatta'a) is one of the important issues dealt with by the commentators of the Holy Qur'an in different approaches. Mullā Sadrā and Ibn Barrajān are two thinkers who have discussed this, and their views are comparable. The purpose of this article is to examine Mullā Sadrā's and Ibn Barrajān's views on disjointed letters using a comparative approach and a documentary and descriptive-analytical method. Findings show the following and influence of Mullā Sadrā by Avicenna and ‘Ayn al-Qudāt. However, Ibn Barrajān's view on the general nature of Disjointed Letters is new. Mullā Sadrā believes that these letters indicate the ranks of beings. Ibn Barrajān considers these letters to be the medium of the Clear Book and the Qur’an, indicating the names of Allah. The views of these two thinkers are similar in terms of the possibility of understanding Disjointed Letters, grouping them together, suggesting oaths, the signification of A-L-M on the names of Allah, and the signification of Y-S on the perfect human being, and they differ in terms of the general nature of Disjointed Letters, their partial meaning, the extent of quoting verses of the Qur'an, and the influence of the others. The approach of the two thinkers (philosophical/mystical) plays a significant role in the emergence of similarities and differences. There are also critical comments on their views.

Among the unexplored aspects of “interpretation” in the Islamic tradition, an important area is the origin of “hermeneutics” from the heritage of exegesis. It can shed light on the dimensions, capabilities, and unexplored chapters of Muslim commentators while highlighting their strengths and weaknesses. In this way, it paves the way for the introduction of new hermeneutical themes. To pursue this broader perspective, a critical analysis of the different ways of interpreting verse in Latā’if al-'Ishārāt serves as a crucial step. By typologizing Qushairī's interpretations and subjecting them to a critical reading using the analytical-descriptive method, this study concludes that Qushairī occupies a prominent literary, artistic, and Sufi position within the Latā’if al-'Ishārāt. As a result, his aesthetically pleasing interpretations are more common than his precise and principled ones. In the case of precise interpretations, the majority focus on presenting the underlying semantic layers of the verses, followed by giving objective examples. However, the notion of "possible meaning among several possible meanings" is missing. Despite his ability to captivate audiences with his sensationalism and effectiveness in conveying the teachings of the Quran, some of his superficial, far-fetched, and simplistic interpretations do not live up to his scholarly reputation and cannot be justified.

The view of gender interpretations (male and female readings of the Quran) is related to the anthropological foundations of their interpreters about the nature of women. The different opinions in these interpretations are based on the differences in these foundations. This study uses the descriptive-analytical method to identify these foundations and their documents to represent women’s individual and social identity. The results show that these two readings of the Quran have different understandings of the concepts of sexual and gender identity, equality and parallel rights, meritorious and egalitarian justice, and dutiful and rights-based interpretation. Masculinist readings, which prioritize gender identity over human identity, have made the superiority of men over women and discrimination on the basis of gender a natural thing and a divine gift that demands stability in the appearance of women in various spheres of human activity. Feminist readings, on the other hand, which emphasize gender justice and a historical view of the family system, view gender discrimination as a cultural problem and call for women’s independence in entering the political and social spheres.

The exaggerators (Ghulāt) were the first group of interpretive currents in Shiite history to introduce heresy into Islamic teachings by incorporating their exaggerated ideas into Shi'i interpretive and hadith texts. They were divided into two groups of atheists and non-atheists, each of whom entered Quranic interpretation with their own presuppositions and interpreted the verses of the Quran according to their own methods. Therefore, it is very important to know their bases and methods of interpretation in order to recognize them better. In this article, an attempt is made to extract the exaggerations in Shi'a Quranic commentaries. Using the descriptive-analytical-critical method, their foundations and methods are examined and criticized and validated with the help of hadith criticism tools. Based on the hadiths of the great exaggerators, it is found that most of their hadiths in the Shi'ah commentaries have fundamental problems in terms of sanad and hadith text. In addition, the contents of many of these narratives are in conflict with the principles and branches of Shari'a.

This research aims to explore the sextet methods of behavior improvement within corrective education, focusing on 1) prevention, 2) remission and pardon, 3) injunction, 4) reproach, 5) driving away, and 6) punishment, as depicted in some verses of Surah Yousuf (as). The research method involves conceptual analysis to clarify keywords and references in order to understand these behavior improvement methods. The selected text comprises verses from Surah Yousuf (as) that demonstrate the approaches used by the Prophet Jacob (as) in guiding his erring children. Findings reveal that the methods of behavior improvement are basically corrective, starting from gentle guidance harmonizing with the educator's nature and leading to more assertive approaches, in terms of psychological tolerance. The order of verses shows that the Prophet Jacob (as) employed the first four stages to improve his sons' behavior, but did not resort to the subsequent two stages, i.e. driving away and punishment. Moreover, implicit methods, such as explaining mistakes, exhibiting conscious and wise behavior as an educator, allowing the educated the right of election, innovation, function, and field of action, and finally the use of implicit language among family members, also contribute to behavior improvement.

The name "Muhammad ibn Ibrahim ibn Ishᾱq Tᾱliqᾱnῑ " is found in some narratives of the works of Sheikh Sadough, while the early Imᾱmῑ narrative and religious sources provided less data about this muhaddith (traditionist/hadith scholar). This study aims to recognize him and explain why Sadough referred to him in Ray for quoting narratives. Findings show that he was Imᾱmῑ and the reports by Sadouq about him are consistent with the narratives of other sources in many cases. Narratives related to theology, ethics, virtues of some months, historical news about the Infallibles (AS), especially Imam Mahdi (AS), some texts of Imams such as Hadith al-Lawh and most importantly the text of Imam Hassan Askari (AS) to his son, and finally the meeting with Hossein Ibn Rooh Nowbakhtῑ are some of his news. His vast numerous narrations and some professors such as Muhammad bin Hammᾱm, a well-known Imᾱmῑ scholar, Ahmad Ibn 'Uqda, and the Shiite historian Abdul 'Aziz bin Yahya, increase the importance of Muhammad bin Ibrahim Tᾱliaᾱnῑ.

A story that have been raised about Muhaddith Nourῑ and his book Fasl al-Khitᾱb is concerned with "the British motivation" that caused him to compile Fasl Al-Khitᾱb; Accordingly, he was deceived by British anti-Islamic policies in making division between Muslims and consequently wrote this book at the instigation of a spy-employee of the British Embassy. This story was narrated by Ayatollah Mar'ashῑ, quoting from Sardar Kᾱbulῑ, by several contemporary scholars such as Shunairῑ Zanjᾱnῑ, Muntazirῑ, Ᾱsif Muhsinῑ, and Sᾱdiqῑ Tehrᾱnῑ. The recent scholarly writings prove that this story has been incorrectly attributed to Muhaddith Nourῑ. In order to recognize the true story, it is necessary to examine: 1- What are the narratives of the story of motivation to compile Fasl al-Khitᾱb and what are their different parts? 2- What clues does the information of the story give us to discover the truth? 3- Is the information of the story compatible with other historical evidence related to the era of Muhaddith Nourῑ and Sardᾱr Kᾱbulῑ? 4- What historical event can this story be compared to? This research, through examining the data of the story and analyzing its information, as well as, being careful about the information that is inconsistent with the history and life of Haji Nourῑ, determines that the major part of the story of Ayatollah Mar'ashῑ, quoting from Sardᾱr Kᾱbulῑ, is a story about the events of the book "Masᾱlik al-Muhsinῑn" in the Iran's Constitutional period and Sheikh Fazlullah Nourῑ's opposition to this book; in fact, the narrator of the story has mixed two different stories (which revolved around two Nourῑs, two Sayeds, and two different books).

The book "'Irshᾱd al-Quloub ilᾱ al-Sawᾱb," by the great Shiite scholar Hassan bin Abi al-Hassan Muhammad Daylamῑ on ethics, contains sermons and advices from the Qur'an, Hadith and early scholars, which has been praised and concerned by Shiite scholars. Since the most important feature of the book is its warm, eloquent and effective expression in preaching and teaching, it seems that it can be a valuable source in the field of education. Accordingly, this paper mainly aims to evaluate its validity, based on the question: "What is the level of validity of its hadiths?" This research analyzes the book 'Irshᾱd al-Quloub based on the descriptive-analytical method. Findings reveal that, in addition to the author's pleasant talking method, hadiths of the book have been collected through the criterion of narrative fame. Also, due to some narrative weaknesses within the book, it ranks in the third place among Shiite books.

The sermon of Hazrat Zahra (as) after the death of the Prophet of God (pbuh), known as the sermon of Fadakῑyyah, is one of the most reliable religious texts and of the most important documents remaining from the history of early Islam, which well describes the situation of the Islamic society during that day. Hazrat Zahra, (as) as a person who knew the true teachings of Islam and issues of her time, in this sermon addressed the pathology of the society. She enumerates the problems and then presented solutions to get out of the unfavorable situation. Unfortunately, these historical and necessary discussions have been influenced by the discussion of Fadak issue at the end of the sermon, so that some imagined that seemingly the concern of her holiness was only to reclaim her father's inheritance, subsequently she protested to the ruler of the Islamic community at the time. Using the content analysis and categorical analysis technique, this research first identifies the main and sub-topics of the sermon and then draws its geometric structure. The results show that the main categories of the sermon are pathology of the Islamic society and ways to get out of it. Only a small part of the sermon, which was actually a mandatory answer to Abu Bakr's question, is dedicated to the issue of Fadak and the proof of the inheritance of children of the prophets. Using the categorical content analysis method in this research concludes the accurate drawing of the content of the sermon along with the description of the different dimensions of each section in order to understand the religious texts accurately and completely.

The concepts of Mujmal (ambiguous) and Mobayyan (explicit) are of important topics in Qur'anic sciences, Arabic literature, and principles of Fiqh, attention to which plays a key role in understanding Qur'anic verses. According to rereading the ancient sources, the existence of some factors in a phrase may lead to ijmᾱl (ambiguity) in speech. Also, the exact understanding of a text requires the disambiguation of the phrase which usually occurs with the help of mobayyin (explicator). Commentators deal with ambiguous verses differently based on their specific exegetical method, among whom the ideas and attitude of Allamah Tabᾱtabᾱ'ῑ, the famous contemporary commentator who revived the Qur'an-by-Qur'an exegetical method, are more importantly considered. Using a descriptive-analytical method based on the contents of the Commentary of Al-Mῑzᾱn, this research aims to examine how Allamah has dealt with verses wherein there is a cause of ambiguity. Allamah seems to have had a unique method for dealing with such verses.

“List analysis” apparently differs from the oral and written distinction and rejection of the oral tradition from the Shiite culture. Given the difference in learning from the newly written and their republication, this study presents a reading aligned with current understanding and classifies the fundamentals of this theory into two categories: 1) the immunity of the written text, and 2) effects of the process of learning hadiths under two sub-categories of number of narrators and the time lapse since the issuance of the nass. The outcome of the critical analysis of these fundamentals and the ensuing reasoning is, first, the immunity of the written text compared to the oral narration, and, secondly, lack of effect of number of narratives on the process of oral and written narration. For, despite the assumptions of this approach, first, the multiplicity of narrators provides more opportunities for obtaining hadith texts, and, secondly, it is not possible to claim the possibility of oral transmission in an earlier period and rule it out in a later period.