مجله پژوهش های قرآن و حدیث
سال پنجاه و پنجم شماره 1 (بهار و تابستان 1401)

Medical narrations, and in particular nutrition narrations, are one of the practical types of narrations. The direct impact of these narrations on human health doubles the importance of studying hadith comprehension. The special features of narrations such as oral narration and lack of writing in the early years of narration made them distorted of verbal changes. These verbal changes, namely the distortion (tahrīf), occurred in three scales of letters, words and phrases. In this paper, the cases of letter distortion in nutrition narrations are studied through a descriptive-analytical method, as follows: adding or subtracting a dot, changing the base, changing movements (haraka), repeating, adding or subtracting letters. The result shows the extent that such distortions may affect the audience’s understanding of the Infallible (AS)’s words. If these distortions are not regarded, human health may face serious risks due to using distorted narrations in the field of nutrition.

This study aims to explore the attitude of the early Muslims to the concept of martyrdom and then present a hypothesis for evolving this doctrine from the beginning when the term was used in its famous meaning and Muslims saw martyrdom as the highest value and ideal that only could be achieved on the battlefield, until they gradually came to believe that there would be another way to achieve such an ideal. It discovers the historical trajectory of the issuance of Islamic narrations about martyrdom through assuming the validity of these narrations. As we will see, the dominion of the examples of martyrdom was extended in the time of the Prophet (PBUH). Then in the last days of his time and afterwards at the age of Islamic conquers, martyrdom was considered a way to find the heresy of the sin of hypocrisy. After conquers, the way to reach martyrs’ rank was extended. Finally, in the age of Companions, some prayers and religious deeds were regarded as the way to martyrs’ position so that the value of martyrdom was used to spread other rituals.

According to the Qur’an itself and the Infallibles (AS), pondering and understanding the Qur’an by Qur’an is the exact and precise way for comprehending the meaning of this divine script, the method that begins from understanding words. This article seeks to emphasize this way by explaining the connections between the words and phrases of the Qur’an, using the relations hidden in the components of the language of the Qur’an and proposing “a method for direct teaching of the language of the Qur’an.” Most of these examples can be used simultaneously with the teaching of correct reading in elementary ages through indoctrination and repetition to activate the Qur’anic intelligence of Qur’anic learners and their attention to the “contrasts” of differences and extracting the order between the components of the Qur’anic language, some of which are as follows: explanatory phrases, substitution, vocabulary and concepts contrast system, addition and expansion, combination and appeal, synonyms, various uses of the root, determination of case, context and situation. The emphasis of the article is on the first six ways due to the limited space. Moreover, as man has achieved some of these ways in its language learning experiences, a comprehensive overview of this matter is presented as well.

Cultural semantics is a method based on the social role of language. This theory was formed on the basis of language relativity. This pattern originated from the context of historical linguistics and constructionism and appeared in the framework of role-oriented semantics. According to this theory, linguistic meaning has a deep connection with the culture of each society and is the intellectual representation and worldview of that society. Ethno-linguistic theory had a serious effect on European and American semantics. This research aims to review and evaluate the foundations and methods of cultural semantics, as well as the validity or invalidity of its application to the semantics of the Qur’an. The method of this research is to analyze the findings based on consolidated sources. This investigation reveals that the ethno-cultural method lacks validity in terms of theoretical foundations, and in terms of comprehensiveness, it does not cover all the semantic elements of a text, especially the revelation of the Qur’an. Therefore, it cannot be a valid model for understanding whole semantic levels and purposes of the Qur’an.

One of the issues of sanad (chain of transmitters) studies is proving the unity of the transmitters (tawhīd mukhtalafāt) who are mentioned under different titles in the Rijāl books. This requires careful consideration of the details under each title of transmitters and following certain rules and principles. This article examines the method of Mohammad Taqī Majlisī in proving the unity of several titles. Although he is less known as a rijāl scholar, his sanad discussions, while explaining the hadiths of the book “Man lā Yaduruh al-Faqīh”, indicate that he was also expert in rijāl science. The similarity of biographical information, the unity of students, the unity of class, the study of evidence in related transmitters, the inconsistency of absolute and restricted titles, the unity of Najāshī and Sheikh Tūsī’s way (tarīq), and the comparison of asnad are those indications by which Majlisī cites the unity of some common titles.

Among the issues of phonetic system is the phonetic indication or word indication to meaning, that is divided into two types of intrinsic and conventional indications. Based on the name-phonetic theory and great derivation of Ibn Jinnī through the descriptive-analytical method, this study investigates the sounds of the root “b-h-r”. Results show that the phonetic tone of letters “b-h-r” is close to the semantic characteristics of the six-fold composition of these sounds and more or less conveys the desired meanings. Additionally, the six-fold derivatives of these sounds have a main common, although each finds a new meaning. These three sounds, with their pronunciation and attribute characteristics, indicate the meaning of opening, expansion, breadth, multiplicity and abundance due to repetition, depth and intensity in the six-fold composition of this root. These meanings are well observed in the Qur’anic uses of these words in the verses of the Holy Qur’an.

The Holy Qur’an mentions itself and two matters belonging to it eleven times, namely: “hukm (ruling)” and “lisān (language)” with the description of “Arabī (Arabic)”. God’s emphasis on this feature is something worth pondering and researching. Commentators have mostly considered this word “a name attributed to the Arab race” and referred to the meaning of “Arabic language”. However, this interpretation does not correspond to the meanings of its paradigmatic words, the linguistic context and the content of the surahs in which this word is used. Based on the structural semantics and the approach of semantic comprehensiveness of a surah, this research semantically examines the word “arabī” in the verse Nahl: 103[1]. As a result, it is proved that in Surah al-Nahl, “Arabic of the language of the Qur’an” is described with “comprehensiveness of God’s command”, “conformity of the Qur’an with it”, “activation of human cognitive tools (i.e.: thinking, reasoning, listening, mentioning) and “enlightenment according to the end of man”. “Lisān Arabī” has the ability that by presenting the command of God man can turn his attention to matters that along with the activation of cognitive tools and the flourishing of each of them, will enable man to reach the final desired by God, and God’s command will manifest in man’s action and behavior.

One of the discussions in the exegesis of the Qur’an and the Old Testament is the role of intention in Divine punishment. Since the punishment of the forgetful and the negligent is rationally unacceptable in Islamic theology, the interpreters of the Qur’an explain the verse Baqarah/2: 286[1] and answer the question: “Why believers should ask forgiveness for their mistakes caused by forgetfulness or negligence?” The exegetes of the Old Testament ask the similar question: “Why Uzzah was punished for his mistake of unintentionally touching the Ark of the Covenant?” Comparing the views of both groups shows that they try to bring an intellectual interpretation through which God’s justice may not be criticized. In addition, comparing the verse 2: 286 and the story of Uzzah will clear the theological story of the issue and then the punishment of Uzzah may be considered an exegetical example of the verse.

Professor Aliakbar Ghaffari, a contemporary scholar and traditionist, concerned the existence of hadith errors and problems in the text and sanad of Hadith sources. Based on divine aids and his mastery on Islamic sciences, he solved these problems by providing criteria and standards. Analyzing his works, this article extracts his criteria of correction, research, margining and criticism. They include: 1) Presenting and confronting the texts to the corrected and read versions of the sheikhs and their handwritings, referring to sources and expert scholars in correction, 2) Observing scientific piety and trusty in margining, 3) Referring to Sunnah and the Qur’an in text criticism, 4) and Identifying and validating narrators and surveying the quality of sanad in sanad criticism. Professor’s solutions for correcting and researching contemporary great scholars’ works such as Jāmi' al-Madārik show his mastery and deserve to be a pattern. Hadith science scholars can continue to study Hadith referring to professor’s methods and apply his ways and criteria.

Some scholars believe that God did not criticize Queen Sheba’s rule in her story; therefore, her rule is approved, as the holy Qur’an warns immediately when quoting negative words or behavior. In contrast, other researchers have not considered the queen’s rule approved by God by introducing several problems such as Muslims do not refer to this story, the tone of the Qur’an in the narration of the story being newsworthy, etc. Clarifying the different dimensions of this story and developing the Qur’anic reasons of jurisprudence require the story to be examined from this angle. Analytical-critical study of the opinions of the proponents and the opponents shows that: First, quoting something in the Qur’an without objection may be a sign of its approval (due existence); And second, although many of the objections of the opponents are not acceptable, some of them are correct (existence of obstacle); As a result, despite the due existence, the queen’s rule cannot be considered approved by God.

Among the branches of semantics is “semantic transformation of words” in the holy Qur’an, meaning paying attention to the changes occurred in the meaning and concept of some words in the Qur’an and its semantic background during the pre-revelation age, that is, Ignorance Age. Conceptual narrowing (tadyīq), as a semantic change, means that the number of things that a word refers to has gradually decreased along time and due to the evolution of events. Therefore, the word is confined to one meaning. This principle is acceptable if it is applied to the examination of a word at the same time as it descends. However, narrowing the concept or meaning in the Qur’an is out of the scope of authenticity if there is a long gap between the revelation of the Qur’an and its interpretation, so that commentators want to interpret the word based on narrowing the meaning occurred for it in the era of interpretation, as the Qur’anic word darb (ضرب) in the verse Al-Nisā’: 34. At the time of revelation, this word had many meanings, one of the most common of which was “marriage”. However, after several centuries, commentators, most of whom were non-Arabic speakers, limited the broad concept of darb to “beating”. Then they made multiple justifications in the interpretation of the verse. This research aims to provide a new interpretation of the verse by examining the meaning of this word, explaining its broad meaning, and focusing on the meaning of marriage for it in order to strengthen it with other evidences and documents.

Every surah has a single purpose, so that its discovery plays an important role in the coherence of verses. This research brings an analytical answer to the question: “what is the central purpose of Surah Dhārīyāt, despite the existence of different methods of warning, good tiding, advice, mentioning examples, and stories in it?” Although commentaries, according to the meaning of yawm al-din, consider the punishment of human beings on the Day of Resurrection as the central purpose of this surah, this research, based on the content analysis method using the process of structural interpretation of the surahs and considering the existing internal and external evidences, shows that the central purpose of it is “the establishment of the divine religion in a period of time in the form of creating a maximum change in characterization.” According to quantitative analysis, the issue of the certain promise of establishing religion in the society with 32%, examples of the arrangements made to reach the ideal society with 53%, and warning the deniers of the promise of establishing religion in the society with 15% comprise the surah’s topics. In conclusion, the surah’s central purpose refers to the issue of establishing religion in society. This interpretation is confirmed by internal and external text contexts.