مجله تحقیقات علوم قرآن و حدیث
سال هفدهم شماره 3 (پیاپی 47، پاییز 1399)

The Holy Qur'an establishes a system of meanings between words in which it explains and evaluates concepts based on its worldview. The method of constructivist semantics is a way of recognizing Qur'anic words in this system without any other presuppositions. "Farah" is one of the Qur'anic concepts that, although it has a positive value in some applications, has been criticized in more cases.Thus, Farah's interpretation of happiness reinforces the skepticism of the Qur'an's denial of his opposition to happiness, despite the positive nature of this concept in psychology. Accordingly, this research seeks to find the meaning of Farah in the Qur'an with a descriptive-analytical method and by using constructivist semantics, and then find the reason for its dominant condemnation.This study shows that in the Qur'an, the semantic components of Farah include pride and joy, and this word is divided into two types based on the superiority or non-superiority of the real factor of pride in it, in other words, the existence or non-existence of the component of reality.The Holy Qur'an lists a number of factors for disapproved Farah, including the blessings of the world, the escape from jihad, and the entanglement of believers.In contrast, the divine grace and mercy, which in the Qur'an refers only to spiritual blessings, is the only factor of admired Farah.

The readings attributed to the Imams (as) in many cases contain more than the text of the canonical Qur'an. Some have considered the nature of these readings not Qur'anic, but interpretive. Also, the cases that have a more explicit statement about the type of change in the text of the canonical Mus'ḥaf are sometimes justified or rejected. At the same time, regardless of the correctness or incorrectness of the attribution of these readings to the Imams (as), examining the historical contexts of their formation helps a lot in analyzing their nature; Consequently, the issue of this paper is the historical analysis of these readings, in the other words its going to examine the historical context of their formation. Therefore, the case of "ʾĀl-Muḥammad" excess in the readings attributed to the Imams (AS) in Q:3:33 has been studied, and has been shown that in the discourse that the different political groups were trying to attribute a meaning to "ʾĀl" in the central sign of "ʾĀl-Muḥammad", this excess was trying to introduce the descendants of the Holy Prophet (PBUH) as an example of the chosen ʾĀl-Muḥammad. The inconsistency of this excess with the context of the text in which it is inserted, and its great harmony with the discourse of its prevalence date on the other hand, confirms its non-Qur'anic nature.

Dating fabricated traditions provides valuable information about social, political and cultural conditions of first centuries of Islamic society. One sample of false traditions is prophetic traditions which implied that the prophet prayed for whom were accursed by him in Sunni collections of Hadith. This article using content analysis and different methods of dating traditions, indicates historical and geographical origin of these hadiths and their forgers’ intellectual, political and social tendencies. In gathering information library method and in investigating the data analytical and descriptive methods were used. By the end of the third century these traditions are contained in 16 sunni sources. The findings show that these traditions were most probably fabricated in line with Umayyads policies before 58 A.H by Abū Huraira and ʿĀʾisha or in their names and were spread in Medina, Syria, Iraq, Bahrain and then in Mecca, Egypt, Yamen and Wāsiṭ. In the next generations some narrators copied these traditions or made new ones with the same contents and different forms and attributed them to companions such as al-Jabir, Salmān, Abū Saʿīd al-Khūdrī, Abū aṭ-Ṭūfail and ʾAnas who transmitted narrations in which Ummayds were condemned and Imam ʾAlī was praised. The most important aim of Ummayds in forging these traditions was to neutralize the influence of prophetic tradition in which Ummayds were accursed and blamed.

Expressiveness means that words are detached from bad language and abnormal speech, which makes the audience annoyed to hear it. What is common among scholars and commentators is that God has stated the highest content with beautiful and attractive words in the Qur'an, so much so that even in expressing the most unfortunate contents, at the same time explicitly and frankly, he has conveyed his message by observing all literary and moral standards. And it's not far off. However, we see verses in the Qur'an that seemingly do not comply with the Arabic literature and the understanding of the users, and in the first place it seems that these Qur'anic contents contain some kind of insult and destruction. With the descriptive method and the library, the present article first examines and criticizes the opinion of the opponents of the lack of rhetoric and their arguments, and then by collecting the opinion of the commentators who consider these words as evidence of humiliation and insult and criticizing and examining their reasons. That is, considering all the arguments and justifications of the commentators and regardless of the nature, attributes and characteristics of the audience and their entitlement to such use, and considering only the speaker and user of these words, ie God Almighty, the Atomic Assembly and the complete attributes of glory and honour, it is understood that this usage by the essence of the divine sanctuary indicates the preference and priority of "explicit word" versus "politeness Expression".

Judgment is one of the key issues in both theology and anthropology, and there are various angles, including the recognition of the realm of judgment. Allameh Tabatabai has a special interest in the field of interpretive and philosophical discussions, including his detailed and extensive discussions in the following verse: The special place of this problem in solving problems such as the realm of divine science and human authority suggests the necessity of analyzing the present article in a descriptive-analytic way. Throughout this essay, it is clear that Allameh Tabatabai, the realm of objective and scientific magnitude, is the material world, in the light of "the existence of the treasurer over the greatness", "the inevitability of the divine treasury", and "the interpretation of the greatness in size". Narrations »can be proved. But this view seems incompatible with the narrative culture on the one hand, and on the other hand, it does not fit with the "greatness of discounting" and the collectivity of the word "treasurer" in the Sharif verse. The preferred view of this essay is to extend the divine magnitude to all possible beings.

Context is considered in among the most important indications of understanding the words and access to what the speaker means. Also in the method of "interpretation of Quran with Quran", "context" beside exploitation of other verses is cited as an indication for determination of the purpose of revelation's. In contemporaneously, "Adwaa-ul-Bayaan fee Tafseer-il-Qur'an bil-Qur'an" by Muhammad Al-Ameen Ash shanqiti (1325-1393 lunar year) is among important interpretation books of Sunni Islam which were written in interpretation of Quran with Quran style. The present research intends to study the position of context in this book and its author's view. This research has been written based on chapter 10 to 15 of Quran. Regarding context's position in this book and in shanqiti's view we can say that although context has played rather effective role in some cases (including expression of meaning and purpose of verses' terms, explanation of verse's meaning, assessment of interpretator's views and expression of taqdir And mahzuf) in some cases it has been ignored as a close and internal indication in meaning's preference or in the other word, the other meanings of a verse taken from other verses, have been mentioned mainly beside contextative meaning. It can be concluded that between the two major indications of the method of "interpretation of Quran with Quran" citation to context is shanqiti's second priority where as exploitation of the other verse is his first priority.

The subject of justice of God always focused by religious thinkers. We can seek examples of legislative justice in “behaving reasonably in the marital relationship” mentioned in Surah An-Nisa 4: 19, related to the family phenomenon, especially the marital phenomenon. The necessity of it can be proved through proportion of words and meaning in verse, reasonableness on marital bond, symphonious narrations, famous word of the Prophet (إنی بعثت لاتمم مکارم الاخلاق) I am only appointed to complete moral virtues, imperative verb(عاشروا) consort, determination of criminal reaction to misconduct in civil law and inseparability of ethics from spouses’ rights. Justice shows “behaving reasonably in the marital relationship” in the approaches such as reciprocity of this order, choosing the man as the addressee of the verse, apply the verb (عاشروهن) consort with them, coordination of reasonableness with the norm, expansion of reasonableness in different fields of life, lack of consideration of the individual features of the woman, special approaches towards the woman’s attributes, approaches towards all of the woman’s rights, compatibility with the man’s abilities, coordination with God’s wisdom in marital relationship, order to behave reasonably in the marital relationship even in case of man’s inadvertence which results in exiting from reasonableness.