مجله تحقیقات علوم قرآن و حدیث
سال بیستم شماره 2 (پیاپی 58، تابستان 1402)

The authenticity of Mustatrafāt al-Sarā’ir, which is the final part of the Book of Al-Sarā’ir, is the subject of this study. Ibn Idris Hillī, one of the hadith scholars of the seventh century AH, a period that can be considered as the beginning of the change in the standard of authenticity of hadiths, took a number of hadiths from other hadith sources and included them in his book. In order to authenticate these hadiths, there are positive opinions from some contemporaries. They try to authenticate the hadiths of this book either by relying on the claim of Ibn Idris who did not pay attention to the single news, or by considering Ibn Idris’s series of permissions, or by referring to Ibn Idris's method of obtaining hadiths by finding (wijādah). After examining the structure of the book Mustatrafāt al-Sarā’ir and analyzing the evidence for the authenticity of the hadiths, it is concluded that with regard to the sanad, it is not correct to consider its hadiths completely authentic. Also, we are unaware of the authenticity proofs of the early scholars, which were probably also used by Ibn Idris. Accordingly, we cannot judge the authenticity of all the hadiths present in the book. Furthermore, an early sign cannot be used for all the hadiths of Mustadrafāt, because although Mustadrafāt al-Sarā’ir is considered a single book, it is actually a collection of several different books.

Sometimes there are changes in the beginnings of the verses, which some commentators and linguists see as the reason for these changes in the intervals of the verses. Such an analysis raises the question of whether it is possible for God to make a change in the Quran that has only a verbal purpose? This article discusses this: “What are the approaches to this issue?”, “What is the historical trajectory of these approaches?”, “What are the origins, presuppositions, and arguments of each approach?”, and “What are the criticisms of the justification methods and arguments of each approach?" The research method is descriptive in the presentation and explanation of views and analytical in the critical part (analysis of presuppositions and methods of argumentation). The supporters of purely verbal purposes consider verbal aesthetic purposes to be meaningful and believe that there is no obstacle to the will of these purposes without the will of a meaningful purpose. Opponents believe that the absence of a purpose in the intervals of verses is incompatible with the power and wisdom of God. The latter sometimes consider even the changes that occur in ordinary texts without a meaningful purpose to be meaningful in the Qur'an. They regard such a belief as a necessary consequence of faith in the expressive miracle of the Qur'an. The opponents are criticised in two respects: First, it is methodologically impossible to speak about the language of the Qur'an with presuppositions and verbal arguments without phenomenological investigation. Second, it is possible from the argumentation to provide a linguistic explanation for the phenomenon of "interval change with verbal intention" that is compatible with the power and wisdom of God and the miracles of the Qur'an. In conclusion, there is no decisive reason to prohibit will for purely verbal purposes in the Quran.

The Holy Quran has introduced "verses" and their examples, types and functions in several verses. "Ulfat Qulub" is one of these verses. This has led many thinkers of the historical situation of the time of revelation to refer to it as a social miracle. Discovering a conceptual model for analyzing the phenomenon of heart failure is an important issue that has been neglected so far.This study intends to study the verses containing the heart and use the heuristic method of thematic content analysis in the emergence and analysis of the chain of verses and also with a phenomenological approach to the effect of the Qur'an on the audience of the time of revelation, the conceptual model of heart and its relationship with Qur'anic items. To explain.The findings of the research show: 1) The word "verse" and its derivatives in more than 300 verses have been referred to different examples and "reason", "thanksgiving", "remembrance", "thinking", "contemplation", "learning", "Piety", "faith" and "guidance" are among the functions of the verses. 2) None of the divine verses and miracles are characterized by "guidance" and "guidance" is only a specific function of the two verses, namely "the Qur'an" and "the hearts". 3) The three themes of "listening", "recitation" and "heart" form the conceptual network of the method of guiding the Qur'an. Accordingly, the specific guidance of the Qur'an is transmitted to the heart through listening to the recitation and is realized there. 4) The attachment of hearts is an extraordinary thing,.....

Proper use of the spiritual opportunity of the holy month of Ramadan requires knowing it and the correct way to face it, which is mentioned in the words of the Innocents (peace be upon them). Among them, we can refer to the prayers number 44 and 45 of the Sajjadiyyah book entitled the prayer of entering the holy month of Ramadan and the prayer of farewell to the month of Ramadan. In this research, an attempt was made to extract the basic, organizing, and comprehensive themes of these prayers by using the thematic analysis method and with two quantitative and qualitative approaches in the three steps of analysis, description, and composition, and the strategies proposed in these prayers in order to discover the model of servitude. May God be explained in the month of Ramadan from the perspective of Imam Sajjad (peace be upon him). The findings of the research show that from the point of view of the infallible Imam, benefiting from the opportunity to serve God in the holy month of Ramadan requires manners and conditions that, by observing them, will bring spiritual works and blessings to man both in this world and in the hereafter. These customs are explained under two categories, individual and social, in the text of the article, and in the following, the effects of acting on them are also described in both worldly and hereafter spheres. At the end of the article, the total research.

One of the pragmatic approaches in language that makes it possible to read religious texts as a discourse is the critical discourse analysis approach. In the present study, using a descriptive-analytical method, the areas of struggle in the Qur'an with regard to the verses that explicitly or implicitly refer to jihad and based on Fairclough's critical discourse analysis approach at three levels of description, interpretation and explanation, case It was analyzed and examined in order to obtain a new understanding of the discourse of Mujahideen in the Qur'an, taking into account the social, cultural and value structures in which the text is based. Jihad Discourse Network in the face of the discourse order in the ignorant and polytheistic society at the time of revelation and the subsequent periods of revelation, by placing the principle of defense and struggle in the way of God, as the central sign of jihad discourse in the Qur'an, a set of elements and Has redefined conceptual values, and through this new value system, areas of struggle have been redefined. The discourse of mujahedeen in the Qur'an led to the redefinition of new conceptual and value structures at the time of revelation and, consequently, in later periods, and changed many semantic domains in circulation in society. The most important of these changes is the reproduction of power relations in society.

The significant presence of weakened narrators everywhere in Shia hadith sources, including jurisprudential hadiths, has made it difficult to deal with these hadiths. When going through the data obtained in the hadith sources and validation of the predecessors, we come across two phenomena; The practical behavior of companions with weak narrators in the field of hadith and other writings, a descriptive look at narrators in validation sources.Seeing these two phenomena separately and not paying attention to the fundamental relationship between them can lead to going astray in hadith studies. The present article examines the behavior of Shaykh Sadouq in the implementation of some obligatory jurisprudential hadiths that Sahl bin Ziyad found in its chain of transmission. The purpose of this article is to discover the scientific logic that governs the practice of such hadiths.This research shows that relying on hadith sources - especially the Book of Al-Nawader - by Sheikh Sadouq is one of the factors of obtaining hadiths issued by the innocents, peace be upon them, which overshadowed the narrator's weakness and acted on the traditions of the weak narrator.- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

The TUHAF AL-UQOUL by Hassan Ibn Shuba Harani is one of the sources of Shiite moral narration that there are different sayings about the author and the time of its writing and origin. The narrations of some scholars and scholars consider the author to be one of the praiseworthy Shiite scholars of Aleppo in the fourth century. Some consider him to have the truth of Israr al-Din. Some have described him as an unknown and religious figure from the sixth century. However, the identity of the author is in question. The findings of this study show that he is a Shiite and a native of Aleppo who lived at least in the eighth century. The jurisprudential and theological principles of the author deny that he is a Nasserite and confirm that he is a Shiite. Also, the study of the historical course of Aleppo and its adaptation to the statements of the book is one of the reasons that confirms the author's attribution to Aleppo. The author of the pious Imam is the line of hadith, ascetic and worldly. He considers the Ahl al-Bayt (AS) as the caliph of God and infallible and believes in the resurrection and the Shiite belief in predestination. It should be noted that it is not possible to identify the author of the gift of minds in history.

The accounts of the Quranic readings prevalent in the various Islamic countries in the early centuries are scanty and sometimes inaccurate. Therefore, it is necessary to examine the objective evidence that remains from this period. One of the most important objective evidences is the readings recorded in the ancient manuscripts of each region. In order to determine the readings of the Quran in 4th century Iran, this study examines the recorded readings in three complete Quranic manuscripts and three groups of Quranic manuscripts in the library of Āstan-e Quds-e Radawī. By creating a table of 1001 words and statistically recording the similarity of the recorded readings of these words in each manuscript with ten readings, as well as the remaining cases from the authority of 'Abū Hātam and 'Abū ‘Ubayd, which were reportedly common in Iran at the time, it is concluded that in the fourth century the reading of a particular person was not common in Iran. For the readings of these codices are not only compatible with each other, but also with the reading of one of the famous readers. Their calligraphy most resembles the Basra codex and least resembles that of the Levant. At the stage of recording the readings, they are also remarkably similar to the readings of 'Abū ʿAmr and 'Abū ‘Ubayd. In fact, the readings of these codices are based on the Iraqi reading of ʾAbū ʿAmr, whose criteria include "agreement with the reading of most of the ten readers." This justifies the remarkable degree of similarity with both readings of ʾAbū ‘Ubayd and ʾAbū Hātam, especially that of the ʾAbū ‘Ubayd.