پژوهش نامه قرآن و حدیث
پیاپی 25 (پاییز و زمستان 1398)

God is the one who is the origin of the religion, and He is the one who has communicated the one religion, first, to His messengers and then to people through the revelation till the Day of Resurrection. This single religion was passed on to the divine prophets, and they were responsible to communicate it to their own people until the perfect and complete version of it was revealed during the time of Prophet Mohammad (p.b.u.h.). A careful reflection upon the verses of the holy Quran reveals that Islam is the only religion approved by God, and the truth of Islam is Hazrat-e Amir al-Mo’menin’s (a.s.) welayat. Fiqh-e mosaveq (concurrent) refers to a deep understanding of religion, and tafaqqoh (gaining sound knowledge) denotes a form of understanding of and reasoning about welayat and acquisition of true knowledge of the Imam of every age. Therefore, it is revealed from the Quran and other religious texts that ‘tafaqqoh in religion’ in the 122nd verse of Surah al-Tobah refers to reflection upon welayat and acquisition of a sound knowledge of the Imam in every age and of Imam Mahdi (aj.) at present. Accordingly, the ruling of tafaqqoh in religion is wajib-e nafsi, wajib-e eini and wajib-e molavi (an act that God has made it obligatory due to its common good). That is, the essence of tafaqqoh in religion or attainment of the knowledge of the Imam of every age is desirable to the mowla (God), and it is obligatory for all the religiously accountable people, and the abandonment of this wajib-e molavi will result in punishment and the rejection of other acts. This study has been conducted using the analytical approach and with a new look at the truth of tafaqqoh in religion and its ruling.

The clause “… and there is no animal that walks upon the earth nor a bird that flies with its two wings but (they are) genera like yourselves.” in the 38th verse of Surah al-Ana’m is one of the controversial issues among the commentators of the Quran. Some of them have interpreted it considering the preceding verses and have taken it as a proof of the power of God in the revelation of the verse requested by the infidels. Some others have interpreted it independently and have considered such features as similarity between man and other beings in being creatures, knowing God and worshiping Him, the recording of deeds for the day of Resurrection, being an ummah and having social life, guidance, etc. which are common to man and animals. Paying attention to the relationship between this verse and the preceding verses and also considering the meaning of the word ‘omam’ (communities) highlights the issue of scientific miracle in this verse and demonstrates that animals’ being omam and their social interactions can be the same verse requested by the infidels. However, as the 37th verse says, “But most of them do not know”.

Man has been created “free” to take advantage of the blessing of “free will” to achieve "salvation" in crucial moments while being free from chains of superstitions and misunderstanding. The common divine traditions in history, which are also reflected in the verses of the Quran, are an effective tool for testing the servants of God and displaying their light or dark end. In this regard, following a lexicological analysis of the word “sunnah” in the holy Quran and surveying the views of the infallible leaders and the Sunni  and Shiite scholars, the three prominent features “pervasiveness” and “divinity” of historical traditions and their connection with freedom and free will  are introduced in this article, and finally traditions such as “the rule of the elite”, “the victory of the prophets and the believers” and “injustice, the demolisher of nations” are examined. The present research work concludes that taking cognizance of the common traditions in the history of the ancients acts like a lighted candle to show the way ahead and make man prosperous in the world and in the Hereafter.

One of the functions of the surah cohesion theory is to respond to the doubts related to disparity and discoherence of the Quranic verses. Since some doubts have been raised about lack of coherence and cohesion in some parts of Surah al-Ahzab due to theological arguments and its inclusion of numerous topics, the use of linguistic studies in the field of discourse analysis and its application in proving the coherence of this surah and eradication of doubts about its lack of coherence are very instrumental. Since Allameh Tabatabaei and Sayyid  Qotb are among those who believe in the semantic coherence and cohesion of the verses of the Quranic surahs, this study was conducted to examine Surah al-Ahzab using the analytical method and discourse analysis and relying on the interpretational opinions of Sayyid  Qotb and Allameh Tabatabaei, and it was concluded that Sayyid  Qotb seeks to relate the various verses and parts of the surah to its central discourse more than Allameh although Allameh is more accurate in the analysis of micro-discourses. The manner in which the verses are processed and read by Sayyid  Qotb and Allameh corresponds to the inductive type of intelligent discourse while Allameh’s opinions correspond to the programmatic intelligence discourse system as well as the accidental discourse system of the divine will, and in the opinions of Sayyid  Qotb, in addition to these systems, the belief-oriented intelligent discourse system is seen. He attempts to maintain a discourse based on divine will as a key axis, and due to his artistic experience in illustrating the Quran, he maintains this view in Surah al-Ahzab, and hence, in some cases, demonstrates an sentimental discourse of a tense-emotional type.

The entry of fabricated hadiths into the collection of narrations from the Infallibles (a.s.) and the eminent Companions began from the time of the Prophet of Islam (p.b.u.h.). The Infallibles (a.s.) and subsequently the Islamic scholars sought to refine and purify the prophetic hadiths from these hadiths, and many books were written and various researches were conducted in recognizing false hadiths, forgers and the factors and motives of their forgery. Among the Shiite authors, Allameh Majlisi in his meritorious book, Bihar al-Anwar, has examined fabricated hadiths, considering the volume of the book, and has achieved remarkable success in this field by introducing the criteria for evaluating fabricated hadiths and the motives of fabrication and presenting extensive scientific discussions. Using the content analysis method, the present study has extracted the methods and criteria for distinguishing fabricated hadiths from sound hadiths in Bihar al-Anwar. It has further examined the position and method of Allameh Majlisi in dealing with fabricated hadiths and has presented some examples of his techniques in identifying fabricated hadiths like the holy Quran, finding contradictions between them and the frequently narrated hadiths, sunnah, checking them against intellect, accusing the narrator of exaggeration in introducing documents and paying attention to taqiyyah (a precautionary dissimulation or denial of religious belief and practice in the face of persecution) and having enmity with Ahl al-Bayt.

Ethical concepts are divided into value concepts and obligation concepts in the philosophy of ethics. Ethical obligation concepts refer to the concepts of ethical “dos” and “don’ts” in this research work. This study seeks to find out how and with which method these two ethical concepts can be inferred and extracted from the verses of the Quran using the descriptive-analytical method. Since ethical obligation concepts are among the most widely used ethical concepts in the Quran, and , on the other hand, without knowing the ways of expressing ethical concepts, it is not possible to know and benefit from the moral teachings of the Quran in a scientific way, and since there is a lack of method-oriented research in this field, these concepts need to be examined. The findings of this endeavor revealed that the ethical “dos” of the Quran are expressed in the four styles of “orders and demands”, “duties and responsibilities”, “advice and recommendations” and “encouragements and persuasions”, and the ethical “don’ts” of the Quran are expressed in the four styles of “restraints and prohibitions”, “threats and warnings”, “reprimands and rebukes” and “expressions of surprise and remorse”.

An analytical study of the Meccan surahs according to their order of revelation shows that ‘patience’ is one of the most important and fundamental types of behavior in the Quran that is closely related to the field of ideological training. In the present research work, we have examined and analyzed the geometry of the formation of this ideological behavior, the evolution process of ‘patience’ according to the order of revelation, the specific issues which led to the revelation of patience verses, the time interval during which they were used, until when this meaning sustained and the impacts of this ideological behavior on the advancement and consolidation of ideological training. Illustration of the applications of patience behavior in shaping, sustaining, stabilizing and consolidating ideological training according the order of revelation is the outcome of this study.

Systemic grammar is one of the subcategories of functional linguistics developed by Michael Halliday and Ruqaiya Hasan, and the "systemic functional grammar theory" was developed to make it practical. In this study, ellipsis as a textual cohesion element based on Michael Holiday's coherence theory has been studied analytically, descriptively and statistically in six prayers (2, 21, 25, 37, 50, 52) of Sahifah Sajjadiyyah. Since ellipsis leaves some literal and semantic clues in the structure of the text, which are retrieved using other parts and elements of the text, it can be considered as one of the textual coherence factors in Sahifah Sajjadiyyah. Taking into account his close relationship with God, Almighty and his linguistic economy principle, Imam Sajjad's (a.s.) has stated his messages in a brief and concise manner, so that communication, transmission of message and quick response to request can be fulfilled in the shortest possible time. Therefore, most sentences in Sahifah Sajjadiyyah are short and concise, and this is due to Imam Sajjad's haste to make a connection with the Creator of the universe and make a request.

Myth is a product of the processes of human interactions in multiple discourse systems that in connection with numerous cognitive approaches – ontology, epistemology and methodology – and evolution of theories can be interpreted. The diversity of modern theories has transformed the simple, cognitive and judgmental state of myth – untrue stories. The Flood Myth, as an ancient human archetype, has universal themes and recurring implications. As time has passed, this narrative phenomenon, in conjunction with different intellectual paradigms and the ruling discourse systems, has been narrated in different forms in different cultural systems. These narrative differences are also prominent in the Quranic story of the Flood. This paper seeks to address the ‘what’ of myth in the post-traditional era with a synchronous and functional semantic approach in the Quran in order to obtain the archetype of the Flood Narrative in relation to earlier narratives Thus, the genealogy of the Quranic narrative of the Flood, on the one hand, reviews the Quranic outlook on myth using a text-oriented approach and considering the contextual accounts in the Quran as well as the formulation of its discourse system, and, on the other hand, it identifies the various manifestations and developments of the Flood Narrative in earlier texts – including those of Mesopotamia – and pinpoints its minimal, structural and thematic differences.

Among the theological debates after the question of succession and caliphate, the discussion of monotheism and the debates related to it among Muslims are more prominent. In the first century (AH), the Shi'ite Imams’ move to effectively deal with it is indicative of this issue. Imam Ali (a.s.) has more monotheistic narrations than other Imams in the first century due to the existence of favorable political and social conditions in his age and his extraordinary companionship with the Prophet (p.b.u.h.), and it can be said that he has founded the Shiite belief system in terms of content. Considering the findings of the present study, it can be concluded that the development of monotheistic narrations in the first century was accompanied by such issues as the interpretation of monotheistic verses and the explanation of such topics as proving the existence of the Creator; the denial of the sight, corporal body and form; predestination and divine knowledge and power.

This research focuses on the opening context of the existing and available sermons of Imam Hassan (a.s.), so that while analyzing the elements of the speech, it can be clarified how the speaker influences the audience by making use of the style of pleasant beginning. To this end, the present article first defines the ‘pleasant-beginning’ stylistic device and examines its meaning in literature. Then analyzing the style and structure of the beginning of the existing sermons, it attempts to explicate the ‘pleasant-beginning’ stylistic device. The findings indicate that the sermons, in spite of their varying degrees of length depending on the conditions of the audience, have various forms of emphasis, calling and conditions. This variety of language use has been employed to stimulate emotions and awaken the latent innate nature of people.

One of the signs of the wisdom of the Quranic verses is their reliance on truth-orientedness and truthfulness. A wise text leads its addressee to the truth, and the Quran, due to the wisdom of its verses, does not say anything except the truth and does not invite people to anything except the way of the truth. The divine will in the context of the Quran is the fulfillment of the truth, and the religion of Islam, the Quran and the Prophet (p.b.u.h.) are all described as truthful. The Quran emphasizes practical truth-orientedness in judgments and testimonies, truth-seeking, telling the truth and inviting to the truth, and invites people to keep away from ignoring the truth, concealing the truth and obscuring the truth as barriers to truth-orientedness. One of the features of the truth-orientedness of the Quran is its focus on the facts that can be instrumental in leading people to the truth by studying the past and following past events, especially the prophets' stories, as well as by considering the realities of human beings, forbearance, tolerance and lenience. Another aspect of the wisdom of the Quran is its reliance on the truth-seeking nature of man as the background of the realization of truth-orientedness in the verses of the Quran, which, through wise practices such as questioning, dialogue, good preaching and zikr (awakening), paves the way for its flourishment.

Research into ibn Badis's intellectual plan illuminates that, as much as possible, he based his thoughts and views on the Quran and the Prophetic tradition. Believing in the inability of the human mind to comprehend the unseen, he enumerates logical conditions for sound rational reasoning. In general, ibn Badis paid special attention to the interpretation of the Quran and dealt with educational, corrective, and cultural issues in this context. Even during the time Algeria was occupied by French colonialists, relying on the Quran and the Prophetic tradition, he solidified the Algerians’ ideas to make them fight against the domination of the colonialists and to stimulate their Islamic-Arab identity. Therefore, his enlightening method in interpreting the verses of the Quran is first based on the Quran and the Prophetic tradition, and then, in the absence of evidence from these two, he turns to the hadiths of the Companions and the Successors. In still later stages, he clarifies the meaning by using the words and their roots, taking advantage of the proportions among the verses, relying on the cause of Revelation or using the context of the verses and the Arabic poems and literature, etc. In general, he has a social orientation in “Majalis al-Tazkir min Kalam al-Hakim al-Khabir” commentary. Using the content analysis method, the present study examines ibn Badis's interpretation method by explaining each of the above-mentioned issues.

One of the most fundamental theories of rhetorics is Abd al-Qaher Jurjani's theory of nazm. This theory originated from the idea of the e’jaz (inimitability) of the holy Quran. It was developed by Abd al-Qaher Jurjani and became one of the most important disciplines in discovering the secrets of the inimitability of the Quran. Abd al-Qaher believes that rhetorics is a single discipline the subjects of which are categorized into different branches; hence, he called semantics nazm in Dala’el al-E’jaz. Abd al-Qaher’s theory involves rhetorics, syntax and criticism. He views a written work as a whole that cannot be valued unless the parts of speech are juxtaposed. With his theory, Abd al-Qaher managed to establish a basis and a criterion through which critics can evaluate the beauty of a work. On the basis of the same criterion, the holy Surah al-Maryam (a.s.) was analyzed using the descriptive-analytical method in the present study. The results revealed that the systematic syntactic and rhetorical structure of the holy surah has been established using the repetition, ellipsis, submission and postponement techniques, and all the words in this surah have been used in their proper positions and according to the general atmosphere of the surah.