مجله تحقیقات علوم قرآن و حدیث
سال هفدهم شماره 1 (پیاپی 45، بهار 1399)

About the interpretation of the verse al-Nisā’: 59 and the meaning and the exampled cases of 'Uli al-'Amr, there is disagreement between the Shiite and Sunni commentators, and the extent of this disagreement is among the interpreters of both groups as well. According to Shi'a, 'Uli al-'Amr is interpreted as the Infallibles (AS), but a new explanation has emerged among some Shiite commentators who considered 'Uli al-'Amr more general than the Infallible and designates the “Walī Faqīh” as one of its instanced cases. Based on Shiite sources, the present study seeks to analyze and critique the famous idea and clarify that although the Infallible Imams (AS) are the most perfect instances of 'Uli al-'Amr, the context of the verse does not allocate infallibility to only 'Uli al-'Amr and then the argument of the famous Shiite view which allocates it only to the Infallible Imams (AS), faces with the serious programs.

Referring to the Qur'an from the perspective of the reader’s problems and precepts, instead of emphasizing the basic meaning of the text, produced a reductionist dipole in understanding of the Qur'an, that prevented both poles from enjoying the potential of the other pole. In the present study, in order to get out of the aforementioned polarity, realist constructivist theory is used. Realist constructivism is an approach in epistemology which organizes the formation of knowledge based on the two foundations of the cognitive agent and the objective realities. Applying this theory to understanding of the Qur’an, on the one hand, enables the construction of cognitive constructs from the Qur’an to suit the reader’s problems and viewpoints, and on the other, organizes problem-based interpretations within the context of textual meaning without tendency to relativism. Review of two verses with different branding capacities in this paper based on a realistic constructivist approach shows that in the process of understanding the Qur’anic problem-orientation, there is a complete correlation between the two components of “reader’s problems and viewpoints” and “expansion of the text dimension”; the more diverse the views of the reader, the greater the scope of the text, and the broader the dimensions of the transcendent of the Qur’an, the more issues and perspectives can be used to understand the transcendence.

How Qur’anic scholars use the Asbāb al-Nuzūl (cause of descend) influences on understanding of Qur’anic verses. Referring to the Qur’anic exegetical works and Qur’anic sciences, a wide variety of exposure to the Asbāb al-Nuzūl is seen, whose understanding and explaining require attention to theoretical foundations. Based on a descriptive-analytical method, the present paper aims to give a typology and critiques of the basic approaches to Asbāb al-Nuzūl at hand. The basic approaches to exposing Asbāb al-Nuzūl narratives may be divided into two Qur’anic and historic-literary approaches, based on their relative tendency to the text of the Qur’an or the social cultural context. Meanwhile, some scholars advocated a third approach, supporting the past works, in adherence to the traditions and the traditional frameworks formed in the field of the Asbāb al-Nuzūl, in which this paper is referred to as the traditional approach. Repeating the views of the past without the least evaluation and innovation and the risk of believing in the distortion of the Qur’an are respectively the most important critiques of both traditional and historic-literary approaches. The Qur’anic-based approach to two mentioned approaches has led to the most divergence between theory and practice in dealing with Asbāb al-Nuzūl traditions. Proponents of this approach, in order to understand some verses, had no choice but to refer to Asbāb al-Nuzūl narratives. One of the disadvantages of the disconnect between theory and practice is the failure to adhere to the documentary and textual requirements of reporting Asbāb al-Nuzūl narratives.

Cognitive semantics is one of the main theories in semantics. One of the conceptual processes concerned by Scholars of cognitive semantics is imaginary schematic. The schemes are the primary levels of cognitive construction of the base of metaphor that allow us to link our physical experiences with more complex cognitive domains. Evans and Green (cognitive linguists) introduce conceptual schemas as a set of “visualization and conceptual structure”. In all religions, the concept of piety (taqwā) is one of the abstract concepts. Understanding “piety” is beyond our direct experience. Imam Ali (AS) in Nahj al-Balaghah used imaginary schemas to introduce piety and its consequences and, through degrading the spirituality to the realms of the senses, placed this spiritual concept to the level of understanding of all, especially Arabs of the Early Islam. The aim of this research is to study the representation of schematics of “piety” in Nahj al-Balaghe’s sermons based on the “Evans and Green”’s Schemes model in the framework of cognitive semantics, through a descriptive-analytical method. It seems that there are schematics of force, movement, density, unity, space, balance, consistency and existence (of object) in the textual context of hadiths. The power plan seems to be a blueprint of people’s experience, culture, and system of life and it is possible to justify two plans of homogeneity and existence with the subjective tendency to simulate what is around them. Various concepts have also contributed to the formation of piety schemes, including the body, the animal, the plant, the edible, the objects, the place, the natural elements, the four elements….

The study and discovery of meaning in the text is a common concern of “Quran by Quran Interpretation” and “Semantic Field Theory”. Both of them try to interpret the text from semantic relations between vocabularies used in it. The main idea of this paper is answering to these questions: what rules has been used by those methods for discovery of meanings in the text? Moreover, are there ways to interact between rules of them?
This research by analytical-descriptive method want to study and analysis common rules that they use for discovering the meaning, and then combine their efficient rules. Results show that important common rules of them are: Attention to issues of literature, Attention to context, ranking of words, To separate the meaning, Interpretation based on parallel-verses, and attention to semantic relations. However, attention and use of these rules has been differed by “Quran by Quran Interpretation” and “Semantic Field Theory”.

The order and continuity of the Qur’anic words and their alignment with their meanings are considered as the wonders of the Holy Qur’an. The objective representation of this wonder is in the repetitive or similar verses which in each place undergo a minor change. The present paper examines the verse Al-Naml: 12: “Now place your hand inside your garment, and it will come out (shining) white without blemish.” This verse is also repeated twice more with minor changes in the verses Al-Qaṣaṣ: 32 and Ṭāhā: 22. The research seeks to answer whether the Qur’an repeats the story of the miracle of “White Hand of Moses” exactly and completely in the three mentioned verses, as well as what is the reason for the difference of word choosing in each repetition. Examining the context of verses, it concludes that the story is not repeated exactly three times, but the three verses put together and individually, and explain the beginning, the process, and the end of the miracle respectively according to the occasion of the story and the context of the verses.

One of the considerable personality disorders in the field of psychology is “Histrionic Personality Disorder.” This disorder is a pervasive pattern of excessive emotionality and attention seeking, throughout which patient’s emotions and affections transform into physical symptoms. A similar disorder is discussed in Islamic doctrines. This study aims to present the results of the investigation of this disorder in Islamic doctrines and underline the degree of convergence between psychological findings and such doctrines as well. Accordingly, the nature, cause, and diagnostic criteria of this disorder in Islam and psychology must be considered and, finally, a comparison be made between them. The investigations show that in view of Islamic doctrines, Histrionic Disorder is a cognitive-emotional disorder, characterized by overall instability of patients' personality and histrionic behavior opposing their true self. These patients meet all the seven psychology-related diagnostic criteria for Histrionic Disorder and overlap with psychology in characteristics such as exhibitionist and seductive behavior, seeking for attention and admiration, shallow and indecisive emotional performance, suggestibility, depression and loneliness, and weariness and lack of motivation, but such overlap is not seen in other dimensions. Meanwhile, the physical embodiment of emotional and affective causes does not exist in this disorder.