پژوهش نامه قرآن و حدیث
پیاپی 32 (بهار و تابستان 1402)

debating is one of the conventional methods for pleading religious doctrine. However, some have caused detrimental effects by believing the act of debate to be against the ways of the Ahl-al-Bayt (as) by citing certain narrations surrounding the prohibition of debate and the condemnation of the debaters. On one hand, some believe for debate to be immoral and thus are reluctant to engage in it by referring to the ethically harmful consequences of debating. While on the other hand, there are numerous reasons to believe that debate, in and of itself, is approved by Ahl-al-Bayt (as) by upholding its evident practicality throughout Ahl-al-Bayt’s (as) lives while also researching narrations that encourage the utilization of this method. This study uses the descriptive-analytical method to examine narrative references to Ahl-al-Bayt’s (as) interdiction of debate to argue that the constant citation of these narrations contradicts Quar’anic teachings and remains in conflicts with Hadith convictions. Thus, by proving them to be irrelevant, the following paper offers recently developed realizations of these narrations in an attempt to resolve the created conflicts. Consequently, by the newly founded realizations, the very act of debate is endorsed upon by Ahl-al-Bayt (as) and the hadiths to disagree as such are presumed non-applicable as this research will separately introduce ten major founding aspects that ultimately lead the debate to an ineffective argument.

The surahs of the Qur'an, as a continuous unit, have a coherent and regular structure, and each of them consists of various topics and themes, which, contrary to the scattered appearance of the topics, are not unrelated, rather, as structural components, they are necessary and important to ensure the purpose and central theme of the Surah and bring the reader one step closer to a more complete understanding of the main theme of the Surah. One of the basic steps to reach the structure of the surah is to divide it into semantic and thematic parts. Contrary to the methods of commentators and Quran scholars who have divided the Surah into parts and sections using spiritual evidence, the present research seeks to divide the topics and themes by using evidence and verbal signs. In this regard, by studying some surahs, some verbal evidences and signs including oaths, Allah's addresses to the Holy Prophet (pbuh) and others, and Allah's speech, etc., have been compiled, and some rules have been extracted, and by using them, Surah Ḥujurāt is divided into sections. Then, using the content of the sections that have a common theme, it has been divided into chapters, and finally, by using the contents of the chapters, the central topic of the surah has been extracted. By applying the rules of this method, in most cases, it is possible to divide the Surah by thematic division without considering the content of the verses.

The leader of Imamiyyah traditionist, Muhammad ibn Ali ibn Babowayh (d. 381) known as Sheikh Ṣadūq; during his lifetime, he visited the east and west of the Islamic world to collect the legacy of the infallible imams. The result of his hadith travels was the abundance of teachers and the abundance of writings. In this ups and downs path, Ṣadūq went to far and near cities and became a disciple of the scholars of Imamiyyah. The name "Hamadan" and the memory of the traditionist of "Hamdani" can be seen in the pages of Ṣadūq's travels and his writings. One of the results of Sheikh Ṣadūq's trip to Hamadan is getting to know and collecting a lot of hadiths from great muhaddith (traditionist) named "Ahmad ibn Ziyad ibn Jafar Hamdani". He is a muhaddith who originated from the school of Hamadan, from the elders of Ṣadūq, and from muhaddiths with many but unknown hadiths, whose name can be seen among the narrators of the works of the predecessors of the Imamiyyah. This article tries, relying on the limited data from Ṣadūq's works, to reveal a part of the unknown life of "Ahmed ibn Ziyad Hamdani" that is neglected in the books of Rijāli, and pay attention to the evaluation of his role in completing the legacy of Imamiyyah. With the same purpose, this research has investigated the role of his direct teaching of Ṣadūq through the descriptive-analytical method.

Allah's help, which is reported in the Qur'an in the form of unusual affairs, is today considered one of the most serious issues that can somehow mix religious beliefs in this field with doubts. The story of Prophet Moses praying for water is reported in both the Quran and the Torah; however, in the quality of its occurrence, different perceptions have been presented among Islamic scholars, which have their roots in the relationship between science and religion, the role of reason in understanding unusual matters, the place of interpretive hadiths, and the relationship between unusual matters and the system of divine traditions in the opinion of the commentator. In the current research, which is library and documentary in extraction method and is mixed with criticism in comparative-analytical processing, after categorizing, examining and analyzing the viewpoints of Islamic commentators and scholars, the effective bases in the difference of viewpoints have been discussed. The results of the research indicate that because this event was outside the field of science, it is not logically impossible; a brief knowledge is obtained from explanatory narrations about it and does not contradict the divine traditions; the view of accepting the appearance of verses based on divine power is preferred.

In divine religions, monotheism has different aspects. One of the aspects of monotheism and knowledge of God is monotheism in worship. Creatures are in seek of absolute perfection or turning towards God in a formative and legislative way. Duʿá and prayer by people is a manifestation of perfectionism. Man is a scientific subject and can perform voluntary actions based on his knowledge. Therefore, knowing God as the origin and end of the created world causes a person to always rely on God's grace and mercy in his actions and ask God for his goodness and perfection. Because the pure essence of God is the real manager of the world of creatures, and a person relying on God's Lordship can worship Him and bring his need to Him. The relationship between Lordship and prayer is examined in this article, and by relying on the Quranic verses, it is clear that God's total sovereignty is the basis of duʿá prayer.

The foundations and principles of religious teachings are of three types: First; The reason that all its premises are rational, if all the premises of a rational reason are certain, the result of them will also be certain. Second; The reason for which all the premises are anecdotal. It is impossible to assume that all the preliminaries of the reason are anecdotal, according to the famous saying. Third; A reason whose premises are a combination of reason and narration. Many of the reasons for Chapter of Beliefs are similar to the third part. Are the narrations and hadith evidences reliable or not? The answers provided for this question are different. The prevailing theory is that achieving religious certainty through hadiths and narrative evidence is no different from the way of reason and intellectual discoveries, but there are different opinions on the quality of the explanation of this rule and its conditions. The necessity of the research of theologians who are inclined to religious texts is that the narrative evidences are certain in some cases, especially in the case that the narration is accompanied by definite and certain evidence or there is a more frequent narration that excludes the possibility of contradicting it. Based on the research done, the article emphasizes this theory that basically, we should not consider the origin of religious science derived from narrations and hadiths to be exclusive to the theological and philosophical frameworks of the term, because the amount of hadith knowledge and the concepts that they provide to man is far beyond the human standards.

Repeated violations of the territorial integrity of countries over the past hundred years, as well as the emergence of numerous separatist groups in different ethnicities and religions, have caused the study of the foundations and sources of Islamic Sharia to protect territorial integrity to be more attention than in the past. In this regard, the first reference for inferring rulings is Allah's book. Although the Holy Qur'an has not directly stated a ruling on confronting the separatists; but by mentioning verses such as verse 103 of Surah Ālī-ʿImrān and many other verses of the Qur'an such as verse 103 of Surah Nisā, verse 43 of Surah Anfāl and most of the verses of Surah Ḥujurāt, it called people and human societies to convergence, unity and brotherhood and to be away from division. This indirect implication of the verses of the Holy Qur'an, which, while respecting the freedom and equality of human beings, obligates them to maintain unity under the shadow of divine teachings, has been associated with numerous narratives and hadiths of the infallible Imams (as). This research tries to evaluate the view of the divine verses of the Holy Qur’an on the issue of protection of the country's territorial integrity using the descriptive-analytical method.

The topics of text criticism are among the topics that have attracted the attention of some Quranic researchers, and in this regard, some have tried to examine the text of the Qur’an based on the methods of this knowledge. Those verses of the Qur’an that contain unique content have attracted special attention due to their special nature. In this context, the 9th verse of Surah Qāriʿah is one of the verses that has been discussed a lot. Based on its analysis, some such as Fisher and Wensbro have claimed that the two verses after the ninth verse were added to the surah at a later time. This is while some others like Belami, although they do not believe in the distortion of this surah, but they claim the existence of taṣḥīf in the ninth verse of this surah. In this research, with a descriptive-analytical-critical method, the views of these Orientalists regarding the ninth verse of Surah Qāriʿah and the conclusions they have drawn from it have been evaluated, and it is shown that the claim of taḥrīf or taṣḥīf (distortion or revision) regarding the last verses of Surah Qāriʿah is a baseless claim and does not go beyond mere hypothesis.

The translation of "commanding" for the word amr is the translation that comes to the translator's mind at the very beginning. In verse 16 of Surah Isrá, since the subject of the amr is transgression and the addressee of the amr is the transgressors, the concept that is used is that Allah orders the transgressors to transgress and finally destroys them after committing the transgression. The present research proposes the meaning of Kithrat (abundance) instead of ordering for the word amr and by using library sources and descriptive analytical method, the documentation of this meaning is counted and discussed. There is lexical evidence that proves that this meaning has already existed. Also, readings other than the reading of Ḥafṣ which are sometimes narrated in the form of narrations from Shiite imams, are another confirmation of this meaning. In addition, there are evidences in the Qur'an that the abundance of the luxurious and the abundance of their wealth are directly related to their punishment. Narratives have also been narrated in this regard. On the other hand, accepting this meaning to a large extent dispels the doubts surrounding this verse, including the doubt of determinism. The examination of the most important Persian translations shows that this meaning has been neglected and few translators have paid attention to it. More than half of the translations have chosen the meaning of ordering. Other meanings such as forcing, giving space and facilities, giving dominion have also been used by Persian translators.

Understanding vocabulary in general and strange words in particular is the first and most important step in understanding the Holy Qur'an, the Prophet's Sunnah and the hadiths of the infallible imams. One of the most important sources for the semantics of strange words in the Holy Qur'an and hadiths of the infallible imams is to refer to Arabic culture and literature. Sheikh Ṣadūq is one of the first to use Arabic culture and literature as an important source in explaining the meaning of strange words in the Holy Qur’an and hadiths of the infallible imams. This research aims to observe and discover the types of explanation of strange words in the works of Sheikh Ṣadūq by using Arabic culture and literature. The method of collecting materials in this research is library and their processing is descriptive-analytical. After the investigations, it was found that some of the dimensions of Sheikh Ṣadūq’s method in using Arabic culture and literature for the semantics of strange words are: Report and quote the meaning of the word from Arabic culture and literature, using proverbs, allusions and Arabic poems in expressing the lexical and usage meanings of strange words, questions from linguists and lexicographers, and expressing the syntactic points of the word using Arabic culture and literature. By referring to Arabic culture and literature and discovering the meaning of the word, Sheikh Ṣadūq has been able to resolve conflicting news among Islamic religions.