نشریه رهیافت هایی در علوم قرآن و حدیث
سال پنجاه و سوم شماره 1 (پیاپی 106، بهار و تابستان 1400)

Every story of the Quran is like a narrative, and narratology can be useful in their understanding. Also, every narrative has a specific Syuzhet and Fabula; the Syuzhet is the theme or basic content of it and the Fabula is defined as the the narrator's attempt to present the Syuzhet through different times, places, and characters. Sometimes several narratives have a common Syuzhet, but their Fabulas are different; in other words, although their content is the same, they are processed with different times, places, and characters. So, in such cases, by using this common Syuzhet, we can understand the vague points of different Fabulas. In this writing, two Quranic stories with a common Syuzhet and different Fabulas namely "people of the Garden" (Ashab al-Jannah) and "Jonah", are compared and reconstructed by using each other. Their common Syuzhet is as follows: "doing an indecent act by a believing servant> punishment by God> repentance and glorification of God by the servant> [hope] to compensate what was lost by God. Based on this Syuzhet, which can be clearly seen in the two narratives, the Fabulas of these two stories were reconstructed and consequently, their vague points were clarified to a considerable extent; the ambiguous aspects that have been explained in different exegeses by using exegetical narrations or personal opinion, have become clear more systematically and completely in this article through narratology method. Finally, the Fabula of both narrations is completely- of course to the extent that the Quran intends -reconstructed.

In several important Hadith collections of the Imamiyyah and Sunnis, there is a hadith attributed to Osaid ibn Safwan. This hadith has two different versions.the version in Imami sources has been narrated only by Muhammad ibn Khalid al-Barqi, and in it, after the martyrdom of Amir al-Muʿminin (Imam Ali) (a), an unknown person has given a long lecture on his excellence.However, in its Sunni version, the narrator is Imam Ali himself that delivers the same lecture on AbuBakr's virtue. Although this Sunni version is fabricated, but this article shows that in three ways without using rijali criticism and praise of the transmitters (Al-Jarḥ wa l-taʿdīl)- it can be shown that Barqi's narration relates to Sunni's one: Both the structure Constitution and diagram of the Isnads indicates the poseriority of Barqi's version. Also, by studying the current of the most important transmitters of the common part of these Isnads, it reveals that their intellectual, ideological, and cultural spaces are in conformity with the Sunni version, and the comparative study of both versions clearly shows some signs of distortion in Barqi's narration. Furthermore, the results of these three investigations are completely consistent. Later, some phrases of this narration penetrated some pilgrimages.

The theory of “negative theology in the domain of Divine Attributes semantics” regards the positive Divine Attributes as negative, and has been admitted by some Shiite traditionists and theologians, including Thaqat al-Islām Kulaynī, Shaykh Ṣadūq, Mullā Muḥammad Ṣāliḥ Māzandarānī, ‘Allāma Majlisī, Qāḍī Sa‘īd Qumī, and Sayyid ‘Abdullāh Shubbar. This article shows that in the narrative culture, only two narrations can be used as evidence for the negative theology in the domain of Divine Attributes semantics; they have been narrated from Imām Riḍā (a) and Imām Jawād (a) respectively. Nonetheless, the examination of their content reveals that the first narration is to reject the attribution of human trait limitations to the Divine Attributes, and the second narration focuses on proving the simplicity of the Divine Essence. In fact, none of these two narrations aim at justifying the view that considers the positive Divine Attributes as negative. This theory is not only incongruent with the Twelver Shī‘a narrative culture but also has some affirmative and confirmative problems that prevent its acceptance.

One of the most important issues in evaluating the Isnads of the narrations is the method of its reception and transmission. Scholars and traditionists, especially in the later periods, have emphasized this matter; So, they've considered the clarity of the method of transmitting the Hadith as one of the signs of its authenticity and accuracy. This study has examined the Isnads of al-Kafi narrations from this perspective. Also, it extracts statistics on the use of different methods of receiving the Hadith in this book and through a statistical-analytical method, investigates the doubts concerning ambiguities in these receiving ways in this book; especially the question about the existence of A'na'nah (literal transmission) in the Isnads of al-Kafi. The findings suggest that the first traditionists, especially those in the Twelver Shi'a school, didn't pay much attention to the quality and the method of receiving and transmitting the narration. In return, they often emphasized the connection of the Isnad, narrating from the trustworthy, and other documentary and textual evidence.

Today, supernaturally traversing from one place to another is called "Tay al-ardh". In the Holy Quran and Imams' narrations, it has been proposed as a charismatic act and a kind of dominion in the world for special persons.  By using a historical method, this article examines the evolution of attitudes towards this expression and its composition. The findings suggest that until the time of Imam Baghir(a) and Imam Sadiq (a), this expression was mostly referred to as a material traveling across the earth and then, in that time, it was formed as a supernatural phenomenon and finally has been established in the later times; however, it was sometimes used for the same material meaning at this time too. This term composes of two nouns that are " Tay"(traverse) and " al-ardh"(the earth). Still, this composition wasn't found in narrations of Imams and, instead, the verbs " totva" and "toviyat"(in Arabic: تطوی-طویت) have been used mostly with the noun "al-ardh". Moreover, the use of this term -in both its nominal and verbal forms- isn't common in the sayings and analyses of the earlier traditionists. Still, in the times of later scholars of Hadith and then, in the Akhbariyyah school and their analyses, "Tay al-ardh"- in both its verbal and nominal forms and in the meaning of supernaturally traveling- is abundantly visible.

The miracle of the Quran has beautiful aspects and wide dimensions. Considering each of these aspects refreshes the soul and the spirit and gives certainty and peace to its beach dwellers. One of the miraculous dimensions of the Quran is the miracle in legislation i.e., the existence of powerful components for conformity to the general rules and its executive strategies for responding to the particulars and the issues that emerge during the time. This aspect hasn't been discussed as extensively as other dimensions of the miraculous character of the Quran. The present study aims to prove the miracle of the Quran in the legislative dimension and analyze those Quranic components that with maintaining those principles and rules revealed to the prophet, can be adapted to the exigencies of the time. Therefore, in this investigation, by using four Quranic principles and rules that are the tradition of Imams, Ijtihad, secondary topics, and reason, the secret of applicability of the general rules and regulations of the Quran to the particulars and emergent issues during the time has been explained. These principles and rules are executive strategies during the time to respond to the emergent problems; Because unless connected to the revelation source, an ordinary human can't give comprehensive teachings that are adaptable to the requirements of all times in various dimensions and a general domain.

In the contemporary Islamic culture, the highest example of a Shahid (martyr) is a killed person who has given his life to achieve the ideals of Islam. However, it is difficult to provide a definition that includes its various examples throughout the history of Islamic culture; because during different periods, many instances such as the killed on the battlefield, those who have died due to the refractory diseases, unfair invasions even outside the face-to-face wars and the falling of a building, dead persons who were away from their hometown, and other such cases have been considered as a martyr and most of them have been documented in the narrations of the prophet. On the other hand, according to the current studies, this concept can't be found in the Holy Quran. In this Divine book, Shahid always means a court witness except in one case in which this word and its derivatives have been used to refer to the killed in the way of religion. In the prophetic narrations, not only the word Shahid has been used in a general sense including the killed person in the way of religion, but also its concept isn't in conformity with its Quranic meaning that is a court witness. It's not clear when this word has undergone a semantic change and has been used in the meaning of a killed person in the way of religion. Also, it's not known why in the considerable volume of the prophetic narrations, this word has found a different meaning from its Quranic usages. To reach the answer, first of all, we should reconsider the remaining evidence from the oldest period of this usage i.e., a killed person in the way of religion. In this way, we hope to show a picture of the oldest understanding of the concept of Shahid. With this aim, this article is conducted.

The question of the present study is what individual or group has formed or developed the theory of Raja't (the Return) in the Hadith sources of Twelver Shia. In order to reach the answer, it is necessary to date the narrations. In this article, the dating of the narrations is done by an Isnad-text analysis method; it means that the textual and Isnad changes of the narrations, from the first narrator to the current written source are examined and then, according to the common primary and secondary elements, the approximate time of the formation of the traditions is determined. Also, in this writing, in addition to analyzing the Isnads and texts of the narrations, the statements of the Rijals have been used as a tool for analyzing the text.The findings suggest that in the second half of the first century, some believers of the Return such as Abu al-Ṭufayl Amir ibn Wathila, Rashid Hijri, Kathir Ezze, Seyed Hemyari, Hayyan Sarraj have been active and formed the belief in Raja't. According to the Isnads of traditions, most of the beliefs about Raja't that were common at this time have been lost and the traditions are consistent with the second century. The first half of this century can be considered as the time when the theory of Raja't became popular among a group of Shiites and developed. Jabir ibn Yazid al-Ju'fi and his narrators are the most important characters that have had a considerable impact on the expansion of this theory in the Twelver Shi'a hadith sources. After that, Mofazzal ibn Omar and his disciple, Muhammad ibn Sanan, have the greatest influence on the development of this belief. It seems that the names such as Asbaq ibn Nabate, and some Shiite narrators of the second century such as Abu Basir, Zorarah and, others, are the result of "the reproduction of the Isnads".

One of the broadest Allah's laws (Sunnat) is the Divine test (Ebtela). It provides a situation for trying people in different circumstances. One of the common stories shared by the Quran and the Torah is the disappearance of Moses and the calf worship of the children of Israel. This story depicts the Divine test of the children of Israel. By using a critical discourse analysis method, analyzing this Divine law shows how an element from the Jewish discourse has been used in the Islamic discourse as a focal point and is effective in the formation of the religious-Islamic identity. Also, by emphasizing Taha Surah and analyzing the text, discourse practice, and social practice, the Divine law of the test has been reconsidered. The findings show how a sacred text can play a role in redefining religious concepts, organizing the religious identity of Muslims, otherness, and establishing the focal points of the religious discourse.

There is a common belief that besides the Quran, the prophet of Islam had the mission of delivering a second revelation collection i.e., tradition/Hadith. In other words, there are two types of revelation; one is the recited (al-Matlow) revelation that is the Quran, and the other is the non-recited (Ghayr al-Matlow) revelation which is "the tradition/ Hadith." The exact study of this theory in the course of the Islamic evolution shows that its basis goes back to Muhammad ibn Idris al-Shafi'I and he can be considered the creator of the theory of 'Dual Revelation' in Islam. This theory was initially put forward in support of the sect of the traditionists, but gradually with their increasing dominance, it became an undeniable fact. In this article, the formation of this theory has historically been analyzed. The findings show that this theory is only a reinterpretation and has been proposed following the reconstruction of the past and in a context of the sectarian competition, to gain authority.

Contexts can be divided in various ways, which are divided into two types i.e. literal and non-literal (situational) according to one division. Like other Shiite jurisprudents, Sheikh Ansari uses various contexts to achieve the true meaning of Imam by forming hadith families in all jurisprudential discussions (issues). The present research has been involved in studying four non-literal (situational) contexts in a descriptive-analytical method and has concluded that: Firstly, according to Sheikh Ansari, consensus is one of the most important non-literal contexts that guides the hadith-researcher to understand the serious meaning of the Sinless; Secondly, the Grand Sheikh does not consider the understanding and action of the Companions as compensatory but he has repeatedly cited the understanding and action of the Companions to understand and analyze the meaning of the narrations in position of action; Thirdly, one of the non-literal contexts, which guides the hadith-researcher to the serious and real meaning of the hadith, is the scientific position of the seeker and Sheikh Ansari has used this context in his jurisprudential works, too; Fourth, Sheikh Ansari has omitted some possible meanings, which required the allocation of the majority, in some cases in his jurisprudential and principle heritage. Fifth, the Grand Sheikh has measured some narrations with the degree of incompatibility with the dignity and infallibility of the Sinless, and although they have been authentic in terms of the document (instrument), he has interpreted or discarded them.

The verbal interpretation rules are disciplined solutions in the semantics of the Holy Quran, and identifying them is a necessity. Due to the interpreter's assumptions and some shortcomings in the performance of the philologists, considering these rules in the process of interpretation will lead to amazing results. So, in this study, by using a descriptive-analytical method, these rules have been extracted from the interpretive and lexical books and examined. The most important of them are; using of the famous and dominant meaning, preferring the religious meaning to the customary and lexical ones, non-relying on the word alone, and priority of the sayings of the earlier interpreters over the philologists. The findings show that considering all the rules, sources, and evidence instead of the word alone, is effective in verbal interpretation. These rules conform with the literary principles and philology, and by their implementation, Quranic concepts and meanings will be usable forever. In order to identify the rules of verbal interpretation, the findings of this writing could be used.