نشریه رهیافت هایی در علوم قرآن و حدیث
سال پنجاه و پنجم شماره 2 (پیاپی 111، پاییز و زمستان 1402)

The belief in the effect of evil eye is common among people. From the beginning, some Muslims have considered this belief as a superstition with no rational and religious basis, and others have taken it as a belief rooted in the religious law of Islam that does not contradict the rational foundations and therefore, there is no way to refute it; the latter group have tried to refer to some verses of the Quran to prove their claim.In this article, with a descriptive and analytical method, the Quranic reasons for believing in evil eye are extracted from various texts of exegesis, history and Islamic theology, and their implications are examined to determine whether, based on the Quranic verses, it is possible to defend the validity of this notion or not. None of the these verses indicate the correctness of the belief in evil eye, but the pre-interpretive presuppositions of commentators about the effect of evil eye have affected their interpretation of the verses. On the other hand, we could not find any authentic commentary hadith about the occasions of the revelation of such verses or any interpretation of these verses in a way that is related to evil eye, as well as any

For a long time, there have been disputes over the authenticity and validity of hadiths in books attributed to Sulaym, which are narrative texts with historical and theological topics. It is necessary to conduct research on the manuscripts of this book, whether Sulaym's current books are fake or even Salim's person has no historical identity. With a new survey conducted in 1399 HS, 49 physical copies of books attributed to Sulaym have been identified and their bibliographic information has been provided. The age of the manuscripts of Sulaym's books can be considered from two aspects: a. the oldest existing manuscript of the book; b. the version introduced as the oldest one, which of course does not exist. Now, the version of Majlis library (No. 15638) has been introduced as the oldest copy of the oldest known version of Sulaym's books, but it is necessary to conduct research on the date of its writing. This article examines these questions: 1. how valid is the alleged date in the copy of the old version in Majlis library? 2. who has mentioned this date and this ancient version? 3. is there any evidence for or against this date? The result is that the date 309 AH for the version of Katib al-Rammānī (the main version of Majlis) is fake, and the date 609 AH for the copying is not provable either.

Validation of hadiths is one of the fields of hadith science that examines the status of hadiths in terms of the chain of transmission and the indication. One of the hadiths that has been narrated in reliable Shiite sources and some Sunni sources and there have always been debates about its validity, especially in terms of indication, is the hadith "having less family is one of the two comforts". The importance of examining this hadith is highlighted if we consider that incomplete understandings of this hadith have caused it to seem as if it conflicts with some other religious teachings and supports the view of controlling population in today's society. The main purpose of this article is to examine the authenticity of the chain of transmission and the indication of this hadith, and the question is that how valid it is and how relevant it is to the doubts which are raised. In order to answer this question, we will analyze this hadith with a descriptive analytical method. Despite the reliability of the sources of the hadith transmission, in terms of indication, it does not imply controlling population and is not inconsistent with other narrations and verses, rather, it simply expresses a kind of comfort in human life.

Heavenly teachings can be divided into three categories: beliefs, moralities and jurisprudence. Therefore, moral instructions are among the most important Quranic teachings that include a wide range of moral virtues and vices. In order to understand moral concepts, to identify their importance, to determine the position of each concept through which it is possible to take the right educational steps to train the people of the society, there is a need for indicators and standards that cannot be achieved easily, but one must try different ways to obtain them because they are not clearly explained in religious texts.With a descriptive and analytical approach and by making studies in the Arabic language, this article has determined these indicators for the classification of moral concepts: repetition, restriction, superlative, analogy, comparison of phrases and themes. With examples from the verses of the Quran, we have tried to explain that, based on these examples, the moral virtues of sincerity and gratitude are considered among the highest moral virtues, respectively. Though, for the final conclusion, a complete investigation must be done on the moral verses, which is being done in a detailed research.

One of the most frequently repeated sentences in the narrated supplications, especially the supplications quoted from Imam Sajjad (P.B.U.H.) in al-Ṣaḥīfa al-Sajjādiyya, is the invocation of ṣalawāt (blessings upon Muhammad and his family (P.B.U.T.)). Various reasons have been expressed for this, the most important of which is that it is an attempt to explain the true position of Ahl al-Bayt (P.B.U.T.) in the Islamic society. Nevertheless, it is still a question how and with what strategies Imam Sajjad (P.B.U.H.) did this, and what expressions he did use to introduce them in ṣalawāt, and finally what a model he offered for glorifying this family and introducing their high status and dignity. In this article, we try to qualitatively and descriptively analyze the set of themes expressed about this issue, and finally infer a comprehensive model of glorifying the Holy Prophet and Ahl al-Bayt (P.B.U.T.). The research findings show that these contents can be classified under five categories with many details, which are as follows: the definition of glorification, features to be glorified, characteristics of desirable glorification, effects of glorification, and introduction of glorifiers.

The dispute over mujmal (unclear/comprehensive) and mubayyan (clear) as two attributes of the Holy Quran has been continuing and considerable, and the lack of decent understanding of it has caused objections regarding the existence of inherent ambiguity or defects in the word of God. This necessitates studying and understanding the basis and function of the mujmal and mubayyan in the Quran. By examining the terminology and studying the course of formation and evolution of the term mujmal, from its literal meaning to its contrast with the term mubayyan, and with the help of religious teachings and the semantic principles, we introduce the correct understanding of ijmāl, tabyīn (clarification) and tafsīr (interpretation) of the Holy Quran. As a result, ijmāl in the Quran simply means the conciseness and briefness of the word of God despite the completeness of its meanings, not its being unclear or incomplete. Also, tafsīr means discovering the meaning of the verses by the addressee or clarifying the meaning of the verses for the listeners, and tabyīn is explaining the meaning for the listeners who does not understand the meaning of the words due to the transcendence of the meaning or the lack of its situational context. For the first time, by distinguishing between the specific addressees and the subsequent listeners of each sort of verses, we could show that the brief and concise verses of the Quran were originally clear, complete and plain for their specific addressees, but the same verses may appear unclear to the subsequent listeners and lead them to refer to and ask the real scholars of the Quran (P.B.U.T.); for they can, by their comprehensive knowledge, interpret and explain the case, instance and meaning of all mujmal verses of the Quran for the listeners.

Some Quranic scholars, especially at the present time, have conducted statistical research on the Holy Quran, and their main goal is to prove the miraculous aspects of Quran through numerical and statistical analysis. However, the degree to which one can trust the results of such studies has been a great concern.In order to evaluate the correctness of the results of such investigations, we have reviewed the Arabic script in general and the script of Muṣḥaf (a written copy of the Quran) in particular. The results show that numerical and statistical researchers, due to their unfamiliarity with the calligraphy, script and date of writing of the Muṣḥafs, have considered the script of the famous Muṣḥafs as a fixed and unchangeable fact, while in writing many words and letters in Arabic, especially in Muṣḥafs, there is not one identical instruction that is agreed upon by all. Therefore, different possible ways for writing one single letter, word or sentence may bring about different results in the statistical analyses.This clearly shows that the results of many -not all- of these studies are not assured and need to be considered with more caution and thought.

One of the constant concerns of the human society, which is especially studied by legal and social science experts today and is interpreted as a basic feature of a decent governance, is dealing with the phenomenon of corruption. The fundamental and basic confrontation with political, social, cultural and economic problems is not possible except in terms of ethical measures, and the Holy Quran is considered as a unique source to provide moral models for the human political and social life. Therefore, the main question of the research is as “What kind of approach does the Holy Quran offer for dealing with the phenomenon of corruption, and what ethical approaches does it suggest for determining the effective strategies in managing this issue”?Through an analytical method and by scrutinizing the verses of the Holy Quran and the related exegeses, this article has come to this conclusion that the Holy Quran has prepared a comprehensive moral system to deal with the phenomenon of corruption in at least three levels (warning, restoration and establishment).

According to some hadiths, a believing man is intimate (maḥram) with a believing woman. The apparent meaning of the hadith "Definitely, a believing man is an intimate of a believing woman" considers all believing men and women as maḥram, and this is contrary to the verses and traditions that define limitations for those who are maḥram.The main problem of this article is to study the concept of intimacy in this hadith with a descriptive-analytical method, and the result is that in this narration, maḥram is placed next to awliyā' in verse 71 of Surah At-Tawba, and due to the meaning of helping ascribed to awliyā', it can be said that what Imam Ṣādiq (P.B.U.H.) means by maḥram in this hadith is social intimacy, according to which one can trust to get help from the believing men. Therefore, reciting this verse, Imam Ṣādiq (P.B.U.H.) says that it is permissible on the way to Hajj to help women who are not maḥram, but are known to us. This meaning can be inferred according to the context of the hadith and the context of the verse, as well as the Imam's reference to the verse. The purpose of these narrations is to ensure the safety of women during the Hajj journey, and if a woman herself has such security, she can go to Hajj without the presence of her maḥrams. However, if there is a possibility of not having such security, she can go to Hajj with other just and righteous Muslim men whom she can trust. Of course, this is the case if she has no maḥrams or they do not go to Hajj with her.

In many hadiths, the contents of the Quranic verses have been applied to instances and cases. This is considered as one of the most important reasons for the Quran's everlastingness. Allamah Tabatabai has, based on traditions, named this jar-y and taṭbīq (applicability). The main question is that according to Allamah Tabatabai, what types the narrations of applicability can be divided into. In this article, the traditions of applicability in Al-Tafsīr al-Mīzān were examined with a descriptive and analytical method and it was found that these instances are of two general types: either they are cases of the time the verse was revealed, and there can also be similar cases for the verse that occur in the passage of time, or they are not cases of the time of revelation, but they are cases that occur in the passage of time. These two types, in turn, can be divided into three types which are respectively as follows: the internal instance of the verse at the time of revelation, the instance of absoluteness or generality at the time of revelation, the most perfect instance of absoluteness or generality at the time of revelation, the internal instance of the verse during the passage of time, the instance of absoluteness or generality in the passage of time, the most perfect instance of absoluteness or generality in the passage of time. Of course, in some cases, Allamah has also referred to the inner meaning of the verse as applicability.

The Holy Quran is a divine guide to happiness and perfection. Benefiting from its guidance requires seeking out its opinion on various issues. In order to understand the Qur'an, one must consider all the verses related to the research problem and have a general and collective understanding of them. In some cases, an initial seeming conflict is felt between the verses related to the research problem, which should be resolved through identifying the type of conflict.Through a descriptive-analytical method and with the aim of helping Quranic theorists, this article examines the types of contradictions between the verses and the ways to resolve them. There is no real and irresolvable conflict between the verses of the Qur'an, and if an inconsistency is felt between some of the verses collected to lead us to the opinion of the Holy Quran, we can strengthen and prefer one of the verses with internal or external evidence by using the right solutions. These solutions include: preferring the naṣṣ (a verse with one exclusive and explicit meaning) over the ẓāhir (a verse with different possible meanings, one of which is more acceptable), preferring the specified verse over the general, preferring the general verse that cannot be specified over the general that can be specified, preferring the qualified verse over the absolute, preferring the general verse over the absolute, conventionally narrowing or extending the subject of one of the verses, really narrowing the subject of one of the verses according to religious devotion, considering the subject of each verse to be different in cases where a word has different meanings in the two verses, recognizing different referents of a concept in the two verses, and considering the existence of a special condition in each of the verses.

Losing its evidence over time, the view of Shaykh Mufīd and Sayyid Murtaḍā (unauthenticity of isolated tradition (al-khabar al-wāḥid)) proved to be inefficient, and therefore ‘Allāmah Ḥilī proposed the theory of the authenticity of isolated tradition and thus, made the examination of the chain of transmission and consideration of the attributes of narrators matter more than before. This provided the basis for the transformation of the two-fold division of hadith (authentic and weak) to the four-fold division (authentic, good, reliable and weak). Of course, in the viewpoint of ‘Allāmah Ḥilī and the first generations of the school of Ḥilah, evaluating the chain of transmission was not the only criterion for confirming narrations, and they were not indifferent to the evidence; therefore, sometimes they considered inauthentic traditions as authentic and acted according to them if they happened to have some features. The last generation of the school of Ḥilah, however, by leaving aside the evidence, chose the authenticity of the chain of transmission as the only criterion for accepting narrations, and unlike the former generations, they considered authentic hadiths to be limited to the authentic narrations and even insisted on accepting the highest authentic narrations (khabar ṣaḥīḥ a‘lā'ī). On the one hand, this extreme approach caused the emergence of the Akhbārīs and the isolation of the jurisprudence model of Muḥaqqiq Ardabīlī among the mujtahids after him, and on the other hand, it caused many rulings to be unsupported and, as a result, the principle (principle of non-existence (aṣl ‘adam)) to be more frequently used in issuing fatwas.In this article, we deal with the strictness of the followers of the school of Ḥilah in accepting the traditions and its effects.