مرتضی اوحدی

One of the most important periods in the history of moral thought in the Islamic world is the era of the companions of the Holy Prophet (PBUH). In this era, the moral teachings of the Holy Prophet (PBUH) have been popularized by the Companions. Abu Huraira is one of the Companions who narrated many hadiths from the Holy Prophet (PBUH). Because of the important political and cultural position of Abu Hurairah in the Umayyad era; That is, the succession of Marwan bin Hakem in Madinah and dealing with the profession of storytelling, discovering the moral thought that he promoted is of great importance. The first step to discover Abu Hurairah's moral theory is to explain Abu Hurairah's ontological foundations. Analyzing Abu Hurairah's most fundamental attitudes towards existence and its various fields is important because it is the foundation of Abu Hurairah's understanding of moral action, the moral goal of living and the way of behavior to reach this goal. In this study, we intend to recognize his ontological attitudes by reviewing and analyzing all the traditions attributed to Abu Hurairah in various Islamic sources.

"Ḥamd" is a key concept in the Quranic theology that underwent fundamental changes in meaning upon entering Islamic culture. The lexicographers and commentators have considered ḥamd to mean praise (madh) or thanksgiving (shokr). In traditions and Islamic culture, the same meaning for ḥamd has been reflected. Meanwhile, in its pre-Islamic history and in semantic languages, ḥamd had two meanings: first, it means "fire, heat" and second, "desire, interest and pleasure"; that the second meaning is constructed from the first meaning. These semantic evidences show that ḥamd has undergone a fundamental change in its meaning through its life. in this research, by the historical method, the concept of ḥamd is investigated at the pre-Islamic era, age of Qur’an and the period of Islamic culture, and its semantic changes through the history, by the approach of history of concept. This research has reached the conclusion that the meaning of ḥamd in the Holy Qur’an is along its pre-Islamic meaning (desire, interest and attention) and it should not be carried over the changed meaning that evolved in the Islamic era (praise, thanks).

The era of the Companions is considered one of the most important periods in the history of interpretation of the Qurʾān. During this period, some companions of the Prophet interpreted the verses based on the teachings they had received from him. One of these companions is Abū Hurayra. He was al-Qāṣṣ (story teller), and he had a close relationship with the Umayyad Caliphate. These two characteristics of his have influenced the way he interprets the Qurʾān. It is necessary to explain his way of confronting the verses of the Qurʾān by studying all opinions and interpretive traditions of him and analyzing them. It seems that Abū Hurayra's interpretative narratives can be divided into three major categories: ontological, anthropological, and Qurʾānic interpretations. Why a personality like Abū Hurayra, in the younger generation of the Companions and in the middle of the 1st century AH, among the many themes of the Qurʾān, involved himself in paying attention to these four types of verses, is a matter that must be analyzed separately.

The word Rizq is used one hundred and nine times in the Holy Qur’an. Lexicographers and commentators have considered a wide range of material and spiritual meanings for this word; some of them have applied rizq to a material meaning only, others only to a spiritual meaning, and some to both material and spiritual meanings. This division of opinions among lexicographers and commentators has arisen while, based on linguistic evidence, rizq carried a limited and specific meaning in the pre-Qur'an era and in the era when the Qur'an was revealed. The authors of this article, with the aim of achieving the original meaning of this word in the Qur'an and using the historical etymology of this word, have shown that in the pre-Qur'an era, sustenance had a material meaning such as "food", "interest and share", "daily being"a And "giving to others" is considered its most important component. During the revelation of the Qur'an and with the transfer of this word from Persian to Arabic, the same range of meanings was also introduced into the Arabic of the era of revelation. For this reason, in understanding and interpreting the verses in which the word sustenance is used, one should focus on the material meaning of this word.

One of the main issues in the Islamic knowledge is the divine revelation made to the Prophet (s). Of particular interest in this regard is the revelation of the Qur’ān to the Prophet (s) and its manner. This is one of the disputed discussions among the exegetes and the scholars of the qur’ānic sciences. The source of this discussion is comprised of numerous narrations that are found in the narration collections and the Qur’ān commentaries. These narrations can be divided into six groups, namely the Prophet’s (s) panic during the revelation of the Qur’ān, the revelation of the Qur’ān to the Prophet (s) when he was asleep, the Prophet’s (s) sweating during the revelation of the Qur’ān, the revelation of the Qur’ān when the Prophet (s) was riding a steed, the sound of a bell during the revelation of the Qur’ān, and the Prophet’s (s) fading when he received the revelation. These narrations are mostly weak based on the Rijāl (evaluation of the transmitters of Islamic traditions) and Dirāya (analysis of Scripture) standards. In addition to the weakness of the chains of transmission, the content of the first group of narrations is against the rational reasons. However, the content of the narrations of the other five groups seems to be sound and face no rational or narrative constraints.

Among the most important and hard-working Shia traditionists (muḥaddiths), it should be mentioned of Sheikh Ṣadūq in the fourth hijrī century, whose works are extended to tree hundreds. Although he has a great position in Shia', some Shia simple-minded scholars, regarding the lack of assertion of authenticity of Ṣadūq by Ṭūsī and Najāshī, have faced with him silently and even some charged him with change, summary and removing words and phrases of traditions (hadiths) relying his own opinion. Their words are applied by some temporary Sunnis scholars to propose some misconceptions against him and call him “the liar Sheikh”! The present paper through a descriptive-analytical method aims to reply two questions: 1- what are the invalidation of the misconception of being silent about Sheikh Ṣadūq? 2- what are the invalidation of the misconception of the quality of Sheikh Ṣadūq’s reports? Findings say that making doubt and being silent on the authenticity of Sheikh Ṣadūq have two contradictive and remedial responses: A) The contradictive answer: the lack of authenticity by the others is not confined merely to Sheikh Ṣadūq, B) The remedial answer: according to some evidences, he is regarded by the early Shia scholars and biographers like Ṭūsī and Najāshī as authentic. The misconception of change and removing traditions is also invalid because of the followings: 1- The diversity of the chain (of reporting), 2- issuing fatwa (ijtihad) to solve the contents of traditions, 3- cutting traditions, 4- relying on the Sheikh Ṣadūq’s traditions because of their stricter chain (of transmitters) and content.

In the interpretation of the Quran through the Quran, one of the pieces of evidence is paying attention to the context of the verses. Therefore, Allameh Tabatabai, who paid careful attention to the interpretation of the Quran through the Quran in Almizan, regarded the contexts of the verses with special attention. More specifically, he has used this word over 2111 times to explain the verses and hadiths. This study, unlike previous studies that only investigated some aspect of the context of the Almizan, investigates the whole aspect of the context in Almizan through analytical and descriptive methods based on two axes: positive and negative macro-discourse. Fourteen different functions in the context of positive actions such as the expression of religious rituals, dating the verses, explaining ambiguities, explaining the meaning of the verses, and determining the meaning of words were determined. Likewise, three approaches regarding the context of thenegative performance were determined.

One of the textual indications for the understanding of the Quranic verses is attention to text style and its context. Allameh Tabatabee in al-Mizan and Muhammd Izat Darvazah in his book, al-Tafsir al-Hadith are used greatly from this theorem. According to Allameh Tabatabee, Siyaq of the verses is the best indication for better understanding of the intention of a verse and based on Darvazah inattention to the siyaq of the similar verses can cause misunderstanding of the real ends of verses. So, these two exegetes have used abundantly from siyaq in the variety functions in their interpretation. Since these commentators have applied lots of narrations in their works, and on the other hand, interpretative narratives are not correct totally, usually they verify them through siyaq. They have evaluated interpretative narrations in eight categories: four kinds are common between them and each of them has individual type.