muhammadali mahdavirad

If we acknowledge that the “father’s rights over the child” was a recognized and influential legal concept in the legal context of the Qurʾān, how does the Holy Qurʾān address and engage with this established norm? This question’s answer can illuminate how the Holy Qurʾān addresses the pre-existing legal systems. Therefore, the present article has tested the hypothesis of the “authoritative presupposition” of the Qurʾān in legislation within the framework of the concept of paternal ownership. In conclusion, it seems that from the very first step of its revelation, (Arabic: ,النزول Romanized: al-nuzūl) the Qurʾān has “confirmed” the notion of paternal ownership with its silence, and subsequently, it has only provided “authoritative” statements to correct some of the rejected consequences of that notion. The rights of a father regarding the marriage of his child, the father not being subject to retribution for the murder of his child, the permissibility of usury involving the father and child, the precedence of the grandfather’s guardianship over that of the father, the involuntary release of the father, the non-application of the theft punishment on the father, and several other similar rulings all stem from the notion of paternal ownership, which has been authorized by the silence of the Qurʾān. In light of this authoritative silence, it appears that “Sunnah” (Arabic: سنه) has only the duty to clarify and elaborate the legislative model of the Qurʾān concerning this notion and has not legislated alongside the Divine book.

The plan of Hypocrites to murder the Revered Prophet, while returning from the war of Tabūk, is well known as the incident of “‘Aqaba” and various historical, narrative, and interpretive sources have attempted to reread it. In addition, in the interpretation ascribed to Imām ‘Askarī, there is a lengthy narration mixed with different occasions and themes –narrated from the Revered Prophet –which offers a unique reading of ‘Aqaba incident. In this narration, the story of angels’ prostration for Adam and his disobedience are pointed out. By implementing the method of determining the date based on an analysis of the text and source, the present article focuses on the micro-narrative of Adam story, examines the accuracy of its ascription to the Revered Prophet, and tries to figure out the approximate time of the issuance of this narration. Exploring the theories related to the Adam story shows their time to be after the Prophetic time. Moreover, analyzing the source of the narration indicates its layers wherein the first layer belongs to the second half of the third century as well as the fourth century, and the second layer to the sixth century. Indications suggesting the differentiation between the layers of the book as well as the text of the narration being mixed with Shī‘a distinctive themes (which are contemporary with the powerful era of Ṭabaristān Shī‘as) justify the probability that the narration of ‘Aqaba belongs to the sixth century and that its narrative milieu is Ṭabaristān.

Paleography is an important part of manuscript studies that can have a significant role in the estimation of the time and place of writing a manuscript. However, if it is accompanied by an inaccurate belief, the estimation of the time and place of writing some manuscripts will be tainted with incorrect judgments and so, untrue results followed by misconceptions about the history of the noble Qur’an will appear. One of the existing incorrect beliefs has occurred about an ancient script called “Māyil”, which is called by recent researchers as “Ḥijāzī.” Referring to documents, this article shows that the origin of the aforementioned script has been the Levant, and it declined after transference to some other lands, before the end of the first century AH. Findings change the determination of the time and place of writing some manuscripts and prevent the appearance of misconceptions about the history of the noble Qur’an.

From the late time people who are not acquainted with the Quranic studies have propounded doubts about the Quranic Propositions connected to the rights and social position of women. One of the evidences of these who cast doubt on the position of women in the holy Quran is to draw conclusion from the concept of “preference” (Arabic: تفضیل) in the 34th verse of surah al-Nisa'. They claim that this Quranic concept indicates “discrimination” against women. This note with the analytic-descriptive aims to have extracted semantic components of the Quranic concept “preference and discrimination” in the social sciences to answer logically to this doubt and also enlights the public opinions specially youths to the intent of Almighty God from the verses of “preference” and after comparing these two it is going to prove that the term “preference” perhaps indicates a privilege for men to women but in reality it shows their creational superiority for fulling the role of “قوام” (i.e. protector and maintainer) and to fulfil their responsibility for protecting and providing the family’s needs. This matter differs from the concept of discrimination in the social sciences completely and there is no indication to it.

The present paper studies from the approach of the social, scientific and thoughtful interpretivism to the perception and analysis of the effective factors in the development of the Quran science writings. It has been studied the eight books of the Quran sciences from the sixth century to the tenth century with the condition that they were effective in their periods. The documentary method and the historic analysis has been used for the process of the research and it has been used Grounded theory (GT) for analyzing and examining information. The obtained findings which have contained the eighteen categories in the evolution have been stated with the separation of factors with the high impact factor, medium impact factor and low impact factor. Also the final paradigm of the effective factors in the development of the Quran science writings have been mentioned in the form of Grounded theory (GT) and its components are: causative factors including the individual’s personality of the author, the scientific expertise of the author, the social and cultural factors of author’s period, the author’s companions and his effectiveness of bibliographies and previous authors and his impact on the next bibliographies and authors, the identity and originality of the written text (including structure, function and content). The background factors such as the circumstances of time and geographic location, the several immigration and travels of the author, the comprehensiveness of the source titles, the oldness and notability of the writing and author. The mediator factors such as the ethical personality of the author, political and economic factors of his time, the author’s free thought and liberty or prejudice. Also it has been stated the obtained strategies and consequences.

For long the exegetes have made serious attempts to divide the Qur’anic verses into Makkī (Meccan) and Madanī (Medinan). This approach to the Qur’an can be applied to the Prophetic hadiths, as well. It may be followed by such advantages as recognition of the abrogating and the abrogated (al-nāsikh wa al-mansukh) among the traditions, understanding the date of legislation, and achievement of the wisdom behind it, familiarity with the method of the (Islamic) call and its phases, the exact recognition of the Prophets’ life story and conduct (sīrah) as well as a better understanding of the Qur’an. A historical survey on Mecca and Medina during the Prophetic Age indicates that the Makkī hadiths compared with the Madanī ones are fewer in number. Taking advantage of such tools as existence of a temporal condition in the hadith, attention to the first narrators and the addressees, as well as the content of the traditions, one can classify most of the Prophetic hadiths temporally. What is propounded in this study includes: a definition of the terms Makkī and Madanī in traditions, advantages and characteristics of this classification, the reason for fewness of Makkī traditions and finally, an explanation of the most important criteria for Makkī and Madanī traditions along with mentioning their instances.

The theory of "Semantic Expansion of the Qur'an" which has been known as the "gist of meaning", imparts such expansive meaning to the wording due to the abstractness of the material and sensible affairs that would consider many of its rational and non-sensible applications as truth. Negligence of studying the arguments of this theory has caused various misunderstandings by researchers. In this article, the arguments of two of the greatest providers of this theory, i.e., Fayḍ and Ṭabāṭabā’ī, are examined. None of these two thinkers has attributed this theory to the prohibition of permitted application in the Qur'an or conformity of realms. Despite their difference in expressing the theory and the arguments raised, both thinkers are common in attributing this theory to the rational reasons and the external aspects of some texts of the verses and narrations. It is revealed from the arguments expressed by them that this theory is common in only some words used in the verses and narrations and that the objections raised by some to the credit of applying this theory in all words, would not be justified.

The criteria applied by the exegetes to infer the denotations of the verses have varied in different periods. In some periods of the history of exegesis the only criterion or the most important accepted one has been the tradition, while in some other periods the context has taken precedence over the tradition. At times the exegetes let these two indications interact. Based on the type of the applied criterion, the exegetes have achieved meaningful results about the verses dealing with the women in the fourth surah of the Qur’an. Having applied a descriptive-analytical approach regarding the content of exegeses, this article follows up this interaction. The result of this study indicates that in the issue of interaction of the context with the traditions the contemporary exegetes, in particular, have mostly preferred the context to the traditions. Generally speaking, two types of interaction are seen in the issue of inferring of the denotation of verses of the fourth surah of the Qur’an in the field of the women: 1) collective interaction (general), 2) slight interaction (particular) and that the latter has been more frequent.

Man uses a lot of power to meet his material and spiritual needs and uses different affairs and various social currents. But many of his efforts are in vain and sometimes unsuccessful. Whether the style and social current that has been chosen is based on unhealthy principles and foundations. This article, which is organized by library method and descriptive-analytical method, seeks to explain the characteristics of monotheistic social current by referring to the Qur'an and content analysis method. A current that recognizes the real, material (corporeal) and spiritual needs of human beings and responds correctly; so that humanity can achieve the perfection of its world and the hereafter in a healthy society. This current responds to human needs under the management of reason and religion; so that human beings can reach the path of divine (pleasure of Allah) pleasure and be free from anxiety and worry and do not suffer from material (corporeal) deficiencies. The necessity of this argument arises when, always in the face of the monotheistic current, the current of Tāġūt (a false god, deity) also claims to meet human needs and has forced many to follow it by material plans. It seeks to meet needs in the direction of power-seeking and hedonism, and also responds to human spiritual vacuums in a material way. Hence, human always faces many failures and keeps man away from pure human nature. This work, with reference to the material and spiritual needs of human beings, explains the principles of the two currents that respond to it. And it has considered worship (devotion, servitude) and God-centeredness (theocentrism), belief in the unseen (invisible, absent) and resurrection and the guardianship of truth as the principles of the monotheistic and human-centered (personalism) current, materialism and the guardianship (Velâyat, Wilāyat) of Tāġūt (a false god, deity) as the principles of the current of Taghut and in the end he has dealt with the characteristics of these two currents.

The speeches of the prophet who is the exegete and determiner of the word of God are the most precious source for guidance and human training after the noble Quran. In Real, one of the parameters of the prophet’s traditions is reasoning from the Quran verses and applying the Quranic terms. One of this tradition is Khotbeh Ghadir (Ghadir Sermon) which can be seen 50 Quranic evidences explicitly and Implicitly. This research aims to study this issue and the methods of impressionability of Khotbeh Ghadir (Ghadir Sermon) from the noble Quran and to show the harmony between the prophet’s speeches and the Noble Quran. It should be mentioned that in this note instead of the content of the Noble Quran word and Khotbeh Ghadir, it is emphasized on the style and how to state the issue.

Illustration in speech field is the art of portraying concepts with the help of words and phrases with specific methods carried out to increase their efficacy on the addressee and a better and faster conveying of the material. This art is employed beautifully in Nahj al- Balāgha، which، by making use of nature، human being، living creatures، etc. in the vertical and horizontal axes of speech، has created beautiful and effectual images. On the horizontal axis، that is in every single sentence، simple images like beauty، magnificence، greatness، etc. have been displayed. Different warm and lively images colored with various rhymed prose، rhetorical forms، symbols، allusions، stretch of imagination، and spiritual elements are available in this axis. Sometimes، even without using a specific form، novel images have been created or the very Qur’ānic images have been directly employed. On the vertical axis، i. e.، the general structure of speech، with which reasonable and logical communication is made between the components، novel and matchless images have been created.

From the ancient times, there has been a debate between Islamic scholars and jurists on which recitation of the Quran is authentic and acceptable. Different opinions have stated to answer this question. The examination of evidences clarifies that the most important reason is the tradition “Read such as people read”. This research with analytic-descriptive method studies the mentioned tradition from a textual perspective and the genuineness of the Hadith and shows the genuineness of the Hadith and the sheikh Ansari comprehension is not defensible. The author believes that the tradition proves the BOOK and the present recitation and rejects the other.

It is uncovered to the good intellectuals the several functions of the stories in the length of the human history. The Quran as a leading and spiritual glorious text is not unconcerned about the ups and downs of the human fate. Choosing the previous world experiences with the aim of guiding and lessoning to men, the Quran has set some of the best true and influential stories. Although the Quran states itself the right but some authors like khalafallah who do not accept the truthfulness of the stories (qisas) and merely believing the revelation of the stories, think that they are allegories and myths. Although the different writings have been adopted to answer this claim, the author relying on the contemporary interpretations has been able to determine the central point of his speech and with stating the differences between the contemporary stories and myths with those of the revelation time clarifies the goals of his assumption that the stories are myths. Gathering Khalafallah’s opinions, printing out his faults and then criticizing them are the author’s findings which have been provided with emphasizing to contemporary interpretations in the present paper.

Muhammad Abed Jaberi is a new Mutzilain contemporary intellectual that has examined the stories of the Quran in accordance to its descent. In this attitude, he attempts to rebuild the environment of the invitation of the Islam in according to the type of stories that would descend on the prophet, because in his view, the stories are like a mirror that shows the degrees of the mission of the Prophet and his interaction with people in accepting Islam. This paper reviews and criticizes the view of Jaberi speaks about the degree of descend of the Quran and revealing the reality of the stories. It will be clear through this research that the idea of Jaberi story about the stories of the Quran is based on the principles of the new Mutzilaism but in a new dress, that can be regarded as a new edited version of the new Mutzilain vision to the stories of the Quran.

One of the Commentaries on Nahj al-Balagheh is the Commentary of Ibn Abi al-Hadid al-Mutazili. In this work, in his explanation of the speeches of the commander of the faithful he has employed certain constituents in order to make the explanation of the speeches of the Imam interesting. His interpretation of Nahj al-Balagheh is precise and is founded on certain principles. The present article is an attempt to show that in his commentary he has been an imitator and mainly a narrator; nevertheless has explained the speeches of the commander of the faithful according to his own judgment. In this paper besides exploring the important constituents of the commentary of Ibn Abi al-Hadid, such as locating the common important elements in the commentary like the internal and external atmosphere of the narration, the researchers have discussed his hadith methodology, explaining that he has benefitted in his commentary of the traditions and also hadith of the Prophet, the companions and followers to show their similarity with the speeches of the Imam, and also he has referred to narrations to explain the words, terms, the inflections, etc. Moreover, he has also used the traditions related from the Immaculate Imams in his commentary. It is important to note that he in regard of the traditions concerned with moral issues he shows no much scholarship, but he shows himself no less than a profound critic and scholar in the respect of historical or theological traditions.

The narrations of the Immaculate, peace be upon them, in the process of transmission come in different manuscripts and various narrations. Sometimes one narration in one book or some books have been transmitted repeatedly and in some cases the different transmissions of one narration differ from each other in text or documents. Although the secondary sources of Shii hadith (unlike the primary sources) have tried much to find these united narrations, unfortunately they never discussed their theoretical principles or their problems and questions. This article is an attempt to introduce briefly questions such as the definition of unity and diversity in narrations, the benefits of knowing the united narrations, the criteria of knowing the united narrations and the problems that exist in this way. Moreover, the function of the two books, Wasāil al-Shia and Jāmi Ahādith al-Shia in this regard have been discussed and compared with each other.

Prevarication is a propounded subject in jurisprudence and hadith which is derived from the verses of the holy Quran and the manners of the holy Prophet’s family. It is impressive to understand the content and the purposes of their holy speeches. The late Mohammad Taqi Majlesi proved the necessity of prevarication through the law of keeping the reverence of Muslim as well as the other reasons and laws. He differentiates between prevarication and dissimulation since some parts of hadiths have issued for dissimulation and not for prevarication. Majlesi considers the degrees of the people’s understanding in prevarication. In his opinion recognition of prevarication’s hadith through documentary evidence refers to the narrations of the former Imam and the presence of the ordinary narrator as the audience of Imam. He considers content evidence as follows: giving order to be silent, analogy in hadith and contrast of hadith with frequent News, ambiguity in hadith, generalization in speech, disarrangement and confusion of texts, negated questioning, evidence of similarity with ordinary people and agreement with their opinions. Majlesi deems interlocutor and necessity as two mandatory conditions for prevarication.

Revelation occasions mean the recognition of temporal, spatial, individual, social, and other backgrounds that have caused the Revelation of a verse or part of a chapter of the Quran, which also include the traditions compiled concerning the occasion of Revelation. Belief in the impact of Revelation occasions on the interpretation of the verses is not in the sense of ruling out thinking about those verses, welcoming their message, and superficiality and narrow-mindedness towards that message; rather, along with using all scientific and rational tools available for interpretation, Revelation occasions should be viewed as an efficient and effective tool, as well. The message of Divine verses is far beyond the limited grounds and individual and temporal connections. Revelation occasions are influential in understanding the circumstantial evidences and corresponding titles to referents, and knowing the Revelation ambience of the verses for implication in expansion and restriction of concepts and opening up new horizons in finding the Quranic implications.Implication of Divine words and verses is far above the rank of partial and particular incidences, and at times takes the interpreter to the gist of the verse, which transcends time and space, by way of decisive annulment of the characteristics of time and space or through proportion of ordinance and subject, lingual analysis, etc

Noor al-Thaqalayn exegesis written by Abdul Ali Howayzi, Shiite jurist and hadith narrator in the late 11th century or early 12th century is considered as narrative. It contains more than 30000 narrations. Howayzi considers them as interpretive narrations related to the verses of Quran, so in a glance, the exegesis is a narrative commentary. However, being known as narrative, this study shows that it is not devoid of exertion (ijtihad), although the commentator avoided straight comments in explaining verses. Classifying, choosing and arranging narrations are based upon an intellectual effort and a purposeful approach. In this article, we interpret this intellectual effort as ijtihad and show that Howayzi's ijtihad is based on his epistemological and non epistemological factors.