مجله تحقیقات علوم قرآن و حدیث
سال نوزدهم شماره 3 (پیاپی 55، پاییز 1401)

Theorizing in the humanities is closely related to methodology. From this perspective, the interaction of Qur'anic studies with new methods can lead to the emergence of new theories in the field of Qur'anic research. Exploration of the qualitative methodology of Quranic studies and specifically the method of contextual theory, answers this question.What is the process of applying the qualitative method of contextual theory in Quranic research? To this end, the steps of this method are outlined in the case study "Barriers to Social Justice in the Quran" to answer this question.What are the barriers to social justice in the Qur'an based on grounded theory? Individual and collective In the category of the existence of the spirit of evasion of justice by enumerating concepts; Rape, abandonment of social protection, theft, increase in unfair arbitration, escape from jihad And the category of culture of oppression has been achieved by enumerating the concepts of misguidance, division, spreading anomalies and friendship with infidel warriors.Which has been analyzed in a continuous and interrelated interaction and has formed a pattern of obstacles to the realization of justice and has drawn the conditions under which justice has changed discourse as an ideal and a dream of nowhere.

Theories of normative ethics are classified into three categories: consequentialist, task-oriented, and virtue-based, based on their interpretation of the criterion of right and wrong in moral actions and propositions. According to the philosophers of normative ethics, the three criteria (virtue / task / result) are distinct and cannot be combined. However, the findings of this study show that the Holy Qur'an offers comprehensive theories in terms of the breadth of its audience, not all of which are on the same moral and motivational level. Accordingly, it is possible to turn these three contradictory criteria into continuous variables by relying on "spectral attitudes" instead of demarcated attitudes and by organizing multiple Qur'anic evidences; In other words, instead of a "this or that" relationship between "duty", "virtue" and "result", the relationship of "all three / and" is established in a spectral and hierarchical manner that is at the lowest Next, pay attention to the worldly and otherworldly consequences of the moral act (respectively: selfishness / otherness / utilitarianism) and at a higher level, the virtuous nature of the action itself (conscientiousness) and finally, the real prosperity of man (virtue). Orientation) will be. In this model, the moral act is classified based on the study of divine pleasure, which is contained in all stages, and the closer a person is to this ideal, the more valuable his action will be.

Thematic interpretation, as a solution proposed by Martyr Sadr for active confrontation with the Qur'an and discovering its theory on various topics and issues, has different levels, the main focus of which is question design (Istintaq). Despite the widespread acceptance of this approach by contemporary Qur'anic scholars and the production of many works with an interpretive approach, some shortcomings in it call into question the " Qur'anic nature of the researcher's efforts result." Despite the efforts of some experts to refine and complete this approach, due to the lack of focus on the focal points in the challenges of thematic interpretation, This article uses the methods of description, analysis and inference to the critical readings of the process of question design, and the proposed strategies for the fulfilment of Qur'anic theorizing have not been entirely successful. Passivity in the face of the issue and problem, lack of a comprehensive plan to refer to the whole Qur'an and failure to explain the position of Ahl al-Bayt in understanding the Qur'an are the three critical harms. There are three ways to eliminate these harms. First, before entering into interpretation, should present the paradigm of subject and issue to the Qur'an. Then, we should do the broad Quranic finding implication by reviewing all the Qur'an verses. Finally, for initial understanding of the verses and completing and developing the concepts resulting from the Qur'anic study and recognizing the relevant practical dimensions, refer to the narrations.

The phrase “mā yusjadu ‘alayh,” meaning “what is permissible for prostration”, allocates an important part of the chapters of sujūd (prostration) in the Imāmī narrative collections and jurisprudential books. Imāmī scholars then went to explain the rule of “mā yusjadu ‘alayh” and determine some of its conventional examples. The examples of “the earth and everything that comes from it, that is neither edible nor wearable” taken from only a few Imāmī narrations in the chapters of prostration, have been considered and nearly become popular for scholars as a rule to determine the examples of “mā yusjadu ‘alayh”. Based on the analytical descriptive method, this study seeks to detect another examples of the phrase. Through fiq al-hadith ways, it proves that some of the Imāmī neglected traditions may also inspire a rule in this field. According to this rule, named as “uwthān (idols) rule” by this research, “prostrating on the worldly deities and anything that is suspected of worshiping other than God is not permissible.” In this case, the phrase of “the earth and everything that comes from it” in the traditions is only served as explaining some examples of the latter rule. Additionally, based on this rule, the conflicts of a large number of narrations of “mā yusjadu ‘alayh” chapters will be resolved with no need for methods such as taqīyah, itlāq, taqyīd, etc.

The criterion for presenting hadiths on the Qur'an is the first and most important basis in criticizing the text of the hadith. The originality of this method is rooted in the narrations of the infallibles. Shiite and Sunni hadith scholars and scholars have paid attention to this basis and have evaluated the text of the hadith by using this method. Abolfazl Borghei, a contemporary Shiite cleric and writer, has violated the basic principles of Shiism in his works and denied their authenticity. In the book "Width of the Principles on the Qur'an and the Intellectuals", he has considered most of the narrations of the sufficient book as contrary to the Qur'an, and on this basis he has tried to discredit the sufficiently valuable book. This article uses a descriptive-analytical method to measure the accuracy of his claim and to provide statistics by proving that the hadiths that seem to contradict the Qur'an are only 6% of the total number of narrations that he has studied and evaluated. In addition, the number of hadiths that acknowledge the authenticity of the text and their agreement with the Qur'an is more than the number of opposing narrations. In the next step, by explaining the criterion of presentation on the Qur'an and clarifying the correct method of its use, his performance in using this basis is criticized and it turns out that he has used this criterion in an unscientific way. More about this source textSource text required for additional translation information

Dr. Soroush considers the Qur'an to be the dream of the Prophet in his latest theory; and he has changed the role of the Prophet from a capable role to an active role. The present study has evaluated the narrative and historical reasons of the mentioned theory by descriptive and analytical methods with emphasis on the opinions of the narrators and commentators of the two sects, and has measured the validity of these reasons. The findings indicate that the premise has led to his slippery inference, such as fallacies in some premise; Interpretation by opinion in Quranic verses; The illusion of incoherence of some verses with each other; Misunderstanding of some narrations; Gabriel's denial that was revealed not only to the Prophet of Islam but also to the prophets before him; Using analogy with the difference; the existence of contradiction in Dr. Soroush's own words. In the authentic sources of the sects and historical documents, not only is the claim of the Prophet's dream during the revelation not mentioned, and it seems that this news is fake news of the Jews with the aim of reducing the validity of the appearances and practical rulings of the Holy Quran, the non-dreaminess of the Qur'an and its word of God can be proved by valid rational, narrative and historical reasons. It should be noted that in Islamic texts, relying on the appearances of verses and deviating from them, is considered a clear misguidance and disbelief, which leads to the misguidance of others.

"Traddod Traditions", which is one of the famous narrations and perhaps a succession of the two sects, is considered as a problematic narration that the multiplicity of narrations, the validity of sources and the presentation of the hadith in order to better understand the meaning, show its importance. The problem with this group of narrations is that they attribute doubts to God Almighty, which is not permissible according to the Shiite belief and rational analysis, as well as the major beliefs of Sunni thinkers. Hence, it needs to be explained how "traffic", which is one of the attributes of creatures can be attributed to God Almighty? The conflict between this group of narrations and other narrative texts that refer to the "believer's interest in death" is another challenge that this narrative content faces. The present study has dealt with the semantics of these narrations in a inferential-analytical manner as well as document analysis and discovery of sputum and correction, paying attention to the origin of the issue, analyzing and selecting the approaches of the thinkers of the two sects and presenting solutions to resolve the news conflict. It seems that paying attention to the semantic connection of these narrations with the issue of longevity is a turning point in discovering the exact meaning of these narrations and makes the meaning of Tani and Tarakhi stronger in the soul of the believer, among other aspects of meanings.