مجله پژوهش های قرآن و حدیث
سال پنجاه و یکم شماره 2 (پاییز و زمستان 1397)

In the Holy Qur’an the method of narrating stories is applied in order to express teachings. In spite of many exegetical attempts about Qur’anic stories, the study of God's narrating way in such verses has been less considered. The arrangement of the Flood of Noah verses in Surah Hood, in case it has been shown chronologically based on occurred events, is confronted with some contradictions. Suggesting the “vein” pattern for these verses, the present research provides a criterion for not observing the sequence of time in the arrangement of these verses. By distinguishing between the phrases of the two groups of believers and infidels and placing them in the pattern of vein, a plan of all events of the Flood story will be formed according to the chronological order. In addition to the possibility of applying such arrangement of the verses in interpreting some other narratives of the Qur’an, it is argued that firstly the conversation between Noah and his son was on the verge of the Flood, not after moving the ship, and secondly Noah's prayer for saving his son was not after the end of the Flood, as shown by the arrangement of the Surah Hood, but was just after taking Noah's son by the wave. According to this order, the events of “Salam” (peace) after the end of the Flood’s high-risk scene and Noah’s ignorance of his child’s belief are reinterpreted in new way, as well.

To understand how the idea of frequency (tawātur) of the seven readings was formed is a major challenge in the science of readings. Despite the fact that the history and documents of the seven readings testify that these readings are not authenticated as mutawātir, with its conditions, this theory among the Sunnis has become taken as a common belief, as far as those who deny it are regarded as infidel. The present study is based on the historical-structural method, applying the sequence means in the study of history, in order to explore the origins of the emergence of this idea. Accordingly, it is pointed out to the connection between the history of the Qur’an, the history of Islam and the history of hadith; Although the emergence of the idea of ​​the seven readings is one of the topics of the history of the Qur’an, it is related to various matters of the history of Islam and hadith, as well. Paying attention to these two related areas is the key to reopen the ambiguities of its emergence. Some of these topics include: the book of Ali (AS), the problem of madār al-'isnād of the Sunni jurisprudential hadiths, the hadith plagiarism, the system of classifying the society during the Abbasids, etc.

The Holy Qur’an, in a brief but comprehensive definition, is the Word of Allah. Such a definition has never been uttered by the followers of the religions other than Islam, concerning their holy Books. The Qur’an introduced itself after its descent and the Prophet Muhammad (PBUH) taught it in a wise way so that it was spread in a broad arena during a short period, and then affected deeply on the Arabic language, as it served and promoted it. However, an imagination has been come to be emerged from the beginning, saying that between the Qur’an and Arabic there is a kind of “unity”; Arabic and its rich literature, being emerged after the revelation of the Qur’an under some certain circumstances and grounds and its rules are not necessarily compatible with the word and logic of the Qur’an, has been considered as entry to the comprehension of the Qur’anic message. Accordingly, some believe that Islam is the religion of Arabs and Bedouins of Arabia and some state that to have a good connection to Islamic text one needs to be either originally Arab or has learned Arabic for a long time. The present Article argues that the Qur’an is not enclosed of certain time and place and its Arabic is not the mother tongue or specific to a nation, but rather its Arabic is the Divine clear langue dressed by human language, which was descended in an Arabic region, due to some especial reasons. This state provides neither any privilege nor any privation for somebody.

Recently a book called “Criticism of the Qur’an” by a person named Soha has been published, claimed by the oponents as the most complete book on criticizing the Holy Qur’an, and the author attempted to prove the existence of errors and weakness in the Qur’an. Some of its misconceptions criticize the stages of the Evolution of emberyo and stimation of the time of determining its gender from the point of view of the Qur’an and Sunnah and then assume them as scientific errors. The present paper, based on the descriptive-analytical method in a critical approach, is to present a strong and scientific answer to these misconceptions and proves the truth of the holy Qur’an, through examining them carefully. Findings show that the stages of the evolution of emberyo as well as the times of creating and placing it and the cause of determining its gender in the Qur’an and Sunnah are exactly compatible with medical inventions and confirmed by these sciences.

The issue of interrelations between the Qur’an and the Bible has been continuously discussed by orientalists and Qur’anic scholars, leading to some various or sometimes contradict ideas. The scholar Angelika Neuwirth studied this interrelation and brought new theories. Based on notions including speaking language of the Qur’an and the late antique, she seeks to prove that the speaking and dynamic nature of the Qur’an was the very reason that the Qur’an talked about issues and information which existed in the late antique. Among the subjects and teachings of this period were the Biblical teachings which led to some notable questions and discussions. Reviewing this perspective and its possible features, including adaptation, reflection and effectiveness, the present paper tries to evaluate and criticize Neuwirth’s view of the interrelations between the Qur’an and the Bible; reflection or effectiveness. Briefly in conclusion, the idea of Neuwirth mostly shows the reflection of biblical narratives in the Qur’an without any effect on, claiming with several reasons and evidences.

Among the features of the Qur’an is its definition as “'Arabī”, an expression occurred eleven times along the Sūrahs. Such applications by Allah points to His emphasis on this trait, that is worth considering and studying. The present research, based on semantics of constructivism and the paradigmatic relations between the vocabulary, presents the semantic constraints of the term “'Arabī” from the beginning to the coalescence of the word and the influence on the audience. Therefore, the most important constraints of the word “'Arabī” in the Qur’an are as follow: “connection and cohesion,” “to make words”, “toxication” and “induction of science in the other” at the transmitter level, the terms “development and separation”, “Diversity and diversity”, “honesty and truth in expression”, “readability”, “inner strength”, “expressiveness”,“signification”, and “turning on” at the order of the message, and the constraints of “creating the faculty of discovery”, “distinguishing”, “self-preservation”, “making motivation”, “remembrance”, “accepting guidance” and “aristocracy and domination” are at the receiving level of this message, and Arabism is a concept that is going on in all.

In the book “Mustadrak al-Wasā’il”, Mirza Hossein Nūrī, known as “Muḥaddith Nūrī”, used 65 hadith books, from which Sheikh Ḥurr ‘Āmilī, due to lack of access or distrust, has not quoted in the compilation of his book Wasā’il al-Shī'a. In the second section of the end of Mustadrak, using methods such as proving the reputation and credibility of the book through the expression of the chains of scholars to the above books, proving Ḥurr’s lack of access to some books and his trust in them in case of his accessibility, naming completely the commentaries of some Shī'a scholars for some books, he tries to authenticate the sources used in Mustadrak. Analysis and evaluation of elements applied to authenticate the books point that some elements including the credibility of a book due to its lack of compulsion (jabr) and exaggeration (ghuluw), etc. go back originally to the early Imamī scholars’ attitude to such sources and then the possibility of their enough validation. In contrast, some others are not reliable, for although the authors of such books were among common authentications (tawthīqāt ‘ām), the scholars are not in consensus about them.