نشریه مطالعات قرآن و حدیث
سال شانزدهم شماره 2 (پیاپی 32، بهار و تابستان 1402)

Among the documents that those who believe in passivity in the political system cling to is a narrative known as "Qulob al-Muluk" in which the people are advised to avoid cursing and confronting cruel and oppressive kings and only ask God through prayers and supplications. Make the hearts of the kings kind to them. The most important issue of this narrative is to be content with praying and not taking action to reform rulers and undesirable political affairs. The present research aims to answer the question of inactivity with a descriptive-analytical method and a critical approach, after mentioning the date of transmission of this hadith in the sources of the parties, it has investigated its documentary and textual validity. The authenticating of this narration shows that the aforementioned hadith has weak authenticity because its first appearance was in Sunni sources in the third century, and then it was transferred to Shiite sources and gradually entered the commentary and theological texts. Validation of the content of the narrative also shows that the Holy Quran and other religious teachings not only support this content, but also invite active participation in politics and criticism and supervision of the rulers. There are also authentic narrations in front of the said narration, which makes it a serious challenge in the test of presenting the hadith on the authentic Sunnah.

The issue of inspiration is one of the fundamental issues in Islam, which is faced with two attitudes, earthly and heavenly. The heavenly attitude considers inspiration as a message from God to mankind and considers the Prophet of Islam as the messenger of its communication. But the earthly attitude, which is a product of the modernity period, has different aspects and dimensions. Some modern thinkers such as Mohammad Mojtahed Shabestari believe that the inspiration originated from the subconscious mind of the Prophet and came in the form of words in the Quran. Shabestari believes that if the inspiration is the word of God is not understandable by the audience. he cited to the views of linguists and implication of affirmation in the science of principles jurisprudence and its comparison with the Quran and concludes that the Quran is the word of the Prophet. Shabestari considers pre-understanding to be the main element of understanding and considers it to be influenced by time, place and personal interests. With this point of view, understanding is a historical matter. As a result, regardless of whether the Quran is the word of the Prophet or the word of God, he considers it impossible to truly understand the Quran. The purpose of this article is to review and criticize Shabestri's comparative reasons regarding the impossibility of understanding divine inspiration, which he cited the opinions of some linguist philosophers and the principles of jurisprudence in this context. The flaws in his arguments in the discussed field have been clarified and explained in a new method. In the present article, the philosophical definition of language, the possibility of understanding divine inspiration and the implication of affirmation from Shabestari's point of view were analyzed with analytical-critical method and it was proved by rational and narrative criteria that he has presented a wrong understanding of the definitions of linguists and the issue of understanding and the implication of affirmation. And with presuppositions and illogical reasoning method, it has achieved false results. Therefore, the cases cited by Shabestari do not indicate the impossibility of understanding God's inspiration.

Consonance and melodious fit of the end of the verses is one of the most important factors in creating rhythmic order and preserving the music of the Holy Quran. Rhetoric scholars know this adaptation as the appropriateness of the intervals or the intervals of the heads of the verses, and they believe that adhering to it requires moving the parts of the sentence or breaking the structure in the appearance of the word. Naturally, these changes in appearance, which are interpreted here as verbal extranormative, may lead to different perceptions of the meaning and concept of words. This article aims to understand these misconceptions and to find an answer to the question, what effect do verbal extra-normatives have on the translation and interpretation of Quranic words? For this reason, after finding a number of examples affected by this novel rule, he is trying to analyze those words with a critical-analytical method and relying on the semantic principle and the context of the verses in order to find a meaning that agrees with the context and structure. The surah will arrive. Finally, we can come to the conclusion that contrary to the popular view, the words (Tadali) mean understanding and knowledge, and (oqettat) refers to the limitation of the messengers, and the adverb (Al-Awli) means the past, which is simply due to creating a fit next to the word. (Aad) has come. Also, the meaning of the word (El Yasin) is considered to be the person of Elijah the Prophet.

According to Sunnite approach, one of the expressed traditions in Sunni sources which can be seized in order to argue on the good communication of Ahl al-Bayt</em> (PBUT)</em> with the Caliphs is reported by Imam Baqir (PBUH)</em> respecting of non-usurpation of Ahl al-Bayt’s (PBUT) </em>right by the Caliphs. This tradition has been reported in various paths by two weak transmitters (of tradition) in Sunni sources, and also transferred from Sunni books to some Muti’akhirun</em> (posteriors) of Shia sources. Based on the findings, this tradition is in contradiction with the other narrations and historical events of the both Shia and Sunni sources, the Ahl al-Bayt’s (PBUT)</em> Sunnah (traditions & practices) and their manner of acting. Presence of the weak transmitters (of tradition) in the chain of reporting has decreased the authenticity of the tradition too. For the first time, it has been reported by Ibn Shabbah</em>, then by Daraqutni</em> through him in a different path. On the basis of the both Shia and Sunni sources, while relying on the Sunni ones, this study in an analytical-critical approach tries to criticize the chain of transmission and the paths of the mentioned tradition. Additionally, while investigating its sources and chains of transmission, this study examines its content and indicates its contradictory with history, Ahadith</em> (narrations) and quality of Ahl al-Bayt’s (PBUT)</em> interaction with the 1st</sup> and 2nd</sup> Caliphs later on the demise of the holy Prophet (PBUH) in order to express its inconsistency with the mentioned cases by which has been decreased the reliability and validity of this tradition.

Pirang is the skeleton of the story. Examining this element is of particular importance in order to explain the general layers of the story, in the current research, this element and its related elements have been investigated in the stories of the single verses of the Qur'an. And the pattern of story telling is provided. And by using the descriptive method and content analysis, it has been shown that single-verse stories are not as complex as their content requires, and the natural order of events is observed in most of the stories, and the events are always in the same narrative. It has happened in a closed and chained manner in such a way that the plot pattern of each story represents a logical and coherent plot; In each story, a difficult situation is raised, and after that, he has used the elements of the story in their place and with a special harmony and coherence; Although, due to the extremely briefness of this type of stories, some plot elements were not present in all the stories or were merged with some other elements, but the main elements are constantly present in all the stories.

One of the most important events in the history of the Holy Quran is the unification of the Qur'anic Mushafs. This event is the product of Muslims' differences in reading the Qur'an and the solution offered to solve it. Although some research has been written on this subject and how to do it, but the background of this incident, the difference between Muslims, has been neglected and we do not see any research on it. This article researches the hadiths about the differences between Muslims in reading the Qur'an with a descriptive-analytical method in order to first get acquainted with the historical background of this event, and secondly when and where did These differences happen, and Third What is the quality and quantity of these differences. By clarifying the quantity and quality of these differences and determining their examples and scope, it is clear whether this unification was necessary or not in relation to the Qur'an, and if it was necessary, it was done successfully or not. According to this research, First, many of the analyzes presented about unification of the Qur'anic Mushafs, although they are reasonable hypotheses, but the narrations we consider in this article do not confirm them; Secondly, in narrating the story of the difference between Muslims before the unification of the Mushafs, we witness the phenomenon of exaggeration; Thirdly, the peak of the differences was in the years 23 to 25 AH and these differences were limited both in terms of quantity and quality; Fourth, sometimes the difference was not due to different recitations, but some of the Companions, after seeing the attribution of the Qur'an to some people, were afraid of a difference like the difference between Jews and Christians among Muslims. fifth, the main reason for the differences between Muslims in the certain period of time was the differences between the Mus'haf of Ibn Mas'ud and others, which led to a severe confrontation between a limited minority and the majority of the Islamic community.

Fairclough’s three-dimensional analysis model, which is based on description, interpretation, and explanation, can help in assessing the dominant perspective on texts in society, as well as which perspective and intellectual foundation develops a specific text. In doing so, the text’s social attitude can be contested, which may lead to social acts being changed and corrected. By taking a cue from Fairclough’s model, it is possible to learn how to understand and explain surahs for which there are few hadith sources available, or have been misinterpreted based on socially accepted beliefs. According to the second Caliph, Surah At-Tahrim was revealed about two caliphs’ daughters. However, the exegesists have not examined their behavior because of religious biases. For the aforementioned reason, the accounts that are now available regarding the occasion of the surah’s revelation are ineffectual. This study examined Surah At-Tahrim as a discourse. The terms "saqw," "mawla," "zaheyr," etc., were examined in the description section. God and Ali ibn Abi Talib backed the Prophet Muhammad and opposed his wives because of the wives’ proclivity for deviation and lack of regret. In the interpretation section, the prevailing viewpoint of the surah revealed that the Prophet Muhammad’s wives were accomplices with the hypocrites who hatched an unforgivable conspiracy, so that God proposed that the Prophet Muhammad, who practiced the utmost kindness with his family, divorce his wives. According to the explanation section, the reason for revealing the surah was to uncover the conspiracy of conspirators and so that society could decide the right path after the death of the Prophet Muhammad and not be misled. This descriptive-analytical research used a desk study to collect data.

The word proverb and the plural of proverbs have been used 75 and 7 times in the Holy Quran, respectively, which is more in the sense of similarity. In the present study, which has been written in an analytical-descriptive method, an attempt has been made to analyze the meaning of the proverb using its accompanying words as well as speech action. One of the prominent cases of using the word proverb in the Holy Quran is its use in the verses of Tahadi, verse 275 of Ba qara (Enma al-Bay'ah like Al-Rabwa), verse 12 of Surah Talaq and verse 194 of Baqara. In the Holy Qur'an, the word "proverb" is mentioned in nominal proximity to words such as "sale", "usury" and "retribution", and in the present proximity to the verb "ati", "yatun", "fatwa basura" and "filiatwa hadith". According to Austin's theory of speech action and Searle's five classifications, speech action includes persuasive, obligatory, declarative, declarative, and emotional actions, both direct and indirect, as well as simple and complex. According to the research findings, in verse 194 of Surah Al-Baqarah, there is an example of companionship and proximity to retribution, which is a sign of similarity in duties and responsibilities. , Expresses similarity in numerical form, which is accompanied by expressive verbal action accompanied by praise and explanation. The verses of defiance define general similarity and similarity, that is, similarity in all aspects, which includes warning, rebuke, and explanation, and in a way, an obligatory-declarative action. Explains a type of emotional-persuasive action that is similar in commonalities.

"Kamal al-din Hossain Elahi Ardabili" is one of the Shiite scholars in the late ninth and first half of the tenth century AH. He is a commentator, theologian, philosopher, jurisconsult, and usulist who has written more than thirty works in Arabic, Persian, and Turkish languages. Elhi Ardabili has a commentary including Surah Hamd and the opening verses of Surah Baqarah in Arabic, the manuscript of which has recently been corrected and researched by "Ali Sadraei Khoei" and "Soraya Ghotbi". The present study, with a descriptive-analytical method, investigates the methods of understanding the Holy Quran based on the text of the verse and beyond the text of the verse in the interpretation of "Elahi Ardabili". The findings of the research indicate that Elahi at the textual level, by analyzing the text of the verse and scrutinizing linguistic levels, including Quranic vocabulary including etymology and derivation, expressing the meaning of words, semantic relations and grammar, and at the literary level by using the knowledge of rhetoric, attempts to achieve a deeper understanding of the verses of the Qur'an. At the level beyond the text of the verse, he has interpreted the verses of the Qur'an by dealing with texts related to the verse and by relying on intratextual relationships including similar verses and intertextual relationships with narrative texts and other interpretations. The result is that although Elahi Ardabili paid more attention to linguistic and literary studies in his interpretation, he did not adhere to a specific method in his interpretations and turned to the interpretation of the Holy Qur'an with a comprehensive ijtihad method.

There is no doubt that contemporary translators have translated the verses of Surah Al-Imran based on the multiple meanings of the words. But this important issue is raised whether this difference in understandings of the structure of the unit of words also took place in the translations and interpretations of the early centuries. In this article, the issue of the existence of polysemous words in the Holy Qur'an and the application of how to translate them by translators has been investigated in a descriptive-analytical and inferential way, and the results have been presented using the most important and authentic translations and interpretations of the early centuries. The findings of the research show that most of the words and expressions of this surah follow the system of multiple meanings. The belief of the early translators and commentators in the principle of polysemy in the translation of the words of this surah is also evident in their works. The ancient Persian language is also so powerful that it has been able to translate the words of revelation with pure Persian constructions. The results of the analyzes make it clear that using the principle of polysemy in translation makes it possible to achieve the layers of meaning of the verses and provides the context for the Qur'an to respond to human needs.

Many books and articles have been written in the past and present about the doubt of contradiction and conflict in the Qur'anic verses, but each of these works have looked at the issue from a different angle and sometimes they have investigated a specific type of doubt and conflict. The claim of literary inconsistency in the Qur'an is It can be in accordance with the reality that is not compatible with the order and style in Arabic poetry and prose. Therefore, it is still necessary to investigate the doubts of contemporary researchers and orientalists about the literary inconsistency of the verses, to count the different types of this doubt and to scrutinize the claims of the claimants of this doubt.this article has compared and analyzed the position of suspicion of some verses of literary incompatibility with common rules in Arabic texts. The findings of this research were as follows; Part of the doubts related to literary inconsistency in the Qur'an is due to the lack of sufficient mastery of the rarely used rules in Arabic poetry and prose, because the literary and rhetorical rules of the Qur'an are composed of two general and specialized parts, the general part of which is widely used and the specialized part of which includes exceptions and few rules. It is used. Its less used part is common and customary in Arabic poems and texts. The common composition and order in many of the ambiguous verses of literary suspense correspond to the rarely used and elegant rules in Arabic poetry and prose. It is obvious that the critics of the Quran have set only the general rules of Arabic literature as the criteria for literary inconsistency in the verses of the Quran.

Imprisonment has been among the notable topics of thinkers and social reformers in different historical periods. After the emergence of Islam, this issue became one of the important and challenging issues of Quranic commentators, jurists and jurists in such a way that today we see various debates including agreement and opposition to this issue. Examining Quranic sources shows that because there is no clear prohibition of prison punishment in the Holy Quran, therefore Islamic governments have used this punishment as one of the most common punishments throughout history. In this research, which was carried out with the method of library study and descriptive-analytical approach, an attempt was made to investigate the issue of legitimacy of imprisonment from the perspective of the verses of the Holy Quran and traditions transmitted in Shia and Sunni hadith sources. The results of the research show that the legitimacy of imprisonment is accepted in terms of Islamic principles, but its examples and cases, especially in security and religious crimes, are disputed by different religions. This issue has created doubts about the illegitimacy of imprisonment in the minds of the public.

The purpose of the present research was to investigate and evaluate being Toqifi of the verses of the Qur'an from the point of view of two different groups. The issue of recent article was that from point of view of Shias and Sunnis, is the arrangement of verses in the Surahs of the Qur'an Toqifi or ijtihadi? Through using the content analysis method, it was investigated the rational and narrative reasons of the Qur'anic verses being Toqifi or ijtihad. The findings showed that Shiites and Sunnis agree on the question of the Toqifi of Quranic verses and they emphasized on the "proportion of the verses" and the "incorruptibility of the Quran". Thematic unity, the arrangement of the verses of the Quran and the arrangement of the verses within the Surahs are based on God's revelation and the Prophet's order that each Surah starts from a certain point and ends at a specific point. Although those who say that the arrangement of the verses is Ijtihad, they consider the arrangement of a few verses to be the result of the Ijtihad of the Companions, but in the present article, according to the reasons mentioned, it was proved that the verses are Toqifi.