مجله کتاب قیم
پیاپی 29 (پاییز و زمستان 1402)

Faheshe is one of the words in the semantic domain of the concept of sin in the Holy Quran.. In order to explain each concept in the semantic system of the Holy Quran, in addition to focusing on its combinations, it is very important to study the meaning of the word in Semitic languages, and historical etymology will show itself in this regard. This study is responsible for explaining and verifying the meaning of prostitute in the Holy Quran with semantic methods, which has not been addressed with a comprehensive semantic approach and its place in the semantic system of the Quran has not been explained. Etymology shows the use of this root in the meanings of overtaking and overtaking and slowness and delay, Aramaic and Hebrew languages. In addition to mentioning its examples, lexicographers have mentioned departure from moderation, not agreeing with the right and severity in the matter in its meaning. The semantic components of prostitution can be presented at the four levels of what it is and its nature, divine prohibition, Satan's order, and man's encounter with prostitution. It is clearly ugly. Examining cohabitation relationships indicates that prostitution can be evaluated both at the level of the word and at the level of the act. . The Holy Qur'an does not consider any member of the society immune from committing prostitution and points to the deterrent power of prayer, evidence and sincerity in not committing it.

Although the Qur'an has a speech style, paragraphs are one of its basic parts, which, by creating a link between the verses, play the role of the main and constructive cell in the living, dynamic text of the Surah, and they perform coherently and regularly as a continuous and structured unit. Each of these paragraphs consists of a variety of topics and themes, which, contrary to the topic scattered appearance are not unrelated, rather, as structural components, in accordance with speech characteristics, they are necessary and proportionate to provide the purpose and central theme of the Surah, and they bring the reader one step closer to a more complete understanding of the main theme of the Surah. The present research is in pursuit of that, while studying some surahs in order to count verbal evidences and signs, extracting rules and using them and in most cases, regardless of the content of the verses, has noticed this as one of the basic steps, and, for example, divide Surah al-Māʾidah into sections; unlike the methods of others, which are often using spiritual evidence, including Robinson in the article "Hands outstretched towards a re-reading of Surah al-Māʾidah", which will be analyzed.

Understanding the emergence of divine verses depends on the correct and complete understanding of the meaning of its words. Commentators have used many rules and principles to find the correct meaning of Quranic terms. One of these widely used and important principles is (Tabadr), which is explained in the discussions of the vocabulary of the principles of jurisprudence; But its position in the Quranic sciences has not been well explained. Tabadar is a tool for recognizing and distinguishing the real meaning from the virtual. The importance of tabadur and the multitude of its use in interpretive sources require that a research be done to explain the place and conditions of its use in analyzing and understanding the meaning of the words of the Qur'an; For this purpose, in the present article, we are looking for the answer to this question by descriptive-analytical method, what is the scope and conditions of Tabadur's performance? In order to find an answer to this question, we used the opinions of fundamental experts and came to the conclusion that Tabadur or meaning precedes the mind, At the same time, it is possible to know the extent of the function of tabadur beyond the understanding of the real meaning, and it can be used to recognize the exact limits and accessories of the meaning and even to recognize the figurative meaning of a word. Based on this, it is possible to reach the true and original meaning of words such as hejr, abkar and usher.

The seventh verse of Surah Al-Imran indicates the specific "ihkām" of some verses, while the first verse of Surah Hud indicates the general "ihkām" of the all verses. The solutions of commentators to solve this contradiction are based on the polysemantic approach of the concept of "ihkām". But the solution of the present article is different and based on the single-meaning approach of "ihkām". "ihkām" means preventing the verses from being revealed in inappropriate situations, and preventing them from being applied to false examples after being revealed. From the point of view of "taʾwīl", or the gradual revelation, "ihkām" is a temporary feature of each verse. God prevents the revelation of the verses in inappropriate situations, but after the revelation and during "taʾwīl", or the application of the verses to new examples, only The "ihkām" of the verses that do not have any similarities with other verses continue.

The infallibility of Prophet Adam (pbuh) is one of the challenging topics in the sciences of interpretation and theology in such a way that the appearance of verses and narrations has caused some people to think that Prophet Adam (pbuh) disobeyed the prohibition of genealogy and did not have infallibility. . This research, with the method of collecting and analyzing information along with the comparison of votes, seeks to prove the infallibility of Hazrat Adam (pbuh) through the method of interpreting the Qur'an to the Qur'an. Based on this, first the general verses indicating the infallibility of Prophet Adam (pbuh) will be stated, and then the evidence of the prohibition of genealogy, which does not contradict with infallibility, will be analyzed based on the method of verse-by-verse interpretation. In the final step, the important words of the infallibility of Hazrat Adam (pbuh) are also analyzed based on the mentioned interpretation method. Among the results of its research that: 1- The verses "La Yanala Ahdi Al-Zalamiin" and "Fiansakhu Allah Ma Yulqi Al-Shaitan" generally indicate the infallibility of Prophet Adam (pbuh). 2- Among the reasons for the prohibition of genealogy, only one reason does not imply that the prohibition is directive, and the rest of the reasons are complete. 3- According to the method of interpretation of the Qur'an, none of the words oppression, rebellion, rebellion, repentance, and damage contradicts the infallibility of Adam (pbuh).

The issue of ownership and governance in the Qur'an is used for God and man, and it may be assumed that "divine and human ownership have the same power and control". This importance made the present article deal with the semantics of the word "property" based on the relationship of cohabitation in the verses of the Qur'an in a descriptive-analytical way. The examination of all the verses of divine property and human property (48 cases) showed; A) God's property in the role of a late beginner with the roots of "SABH", "HAMD", "Barak", "Khalaq" and... and in the role of a beginner with the topics of the resurrection, the establishment of the divine government in it and the giving of punishment to believers and unbelievers with the roots "Baghat", "Aqm" and... have cohabitation relationships. b) In most cases, the human property is accompanied by the passive voice with the roots "at-y", "shiy", "naza", "shadd" and "saf" and c) according to the reviewed verses, the human property is located along with the divine property and In all cases (the ruler of a believer and the ruler of a polytheist), the surrender of property is dependent on God's will and providence.

Narration of time is one of the important topics in the science of narratology. Gerard Genette is the greatest theorist of the time in the narrative and has given the most comprehensive discussion in this regard. He distinguishes between the time of the story and the time of the text and examines the path of the story from the calendar time to the narrative time in three categories: "order, duration and frequency". The present study tries to examine the various components of narrative time in the story of Zakaria in the Holy Quran in a descriptive-analytical manner and using Gerard Genett's theory about narration time and explain how the element of time is used in this story. The results of the research show that in the component of order, prolepsis and analepsis have been used a lot in the story of Zakaria; But prolepsis has the highest rate compared to analepsis and is in the first place. In the duration component, dialogue, summary and omission are evident in the story. And the dominant frequency in the story is repetitive.

Interpretive narrations following the verses of the Holy Quran clarify the meaning and application of some verses about the Imams (AS). One of the attributes mentioned in the narrations for Ahl al-Bayt (AS) is "Ahl al-Zikr" which is expressed in verses 43 of Surah An-Nahl and 7 of Surah Anbiya with completely similar phrases. What is significant in creating a difference in interpretation and determination of the examples for these verses is the apparent confrontation that has taken place between the narrations in this regard with the context of these two verses. This article, after presenting the typology and classification of the commentators' opinions and a brief review of it, presents the narrations expressing this meaning and tries to clarify the existing harmony between the narrations and the context of the verses by explaining the context of the verses of these two suras separately.

The creation of the woman is an epistemic question to which the exegetes do not have a similar response. Some believe in the dependent creation of the woman and some others believe in her independent creation. The accurate understanding of the truth of every phenomenon – especially the human essence – has a direct effect on the identification and development of its appropriate rights. and the factors effective on the interpretations presented by these exegetes. From the viewpoint of Qur’ān researchers, numerous internal and external factors have impacted the interpretations of the exegetes, this study shows that the thoughts put forth by the aforementioned exegetes have been influenced by external factors so much that there has remained no room for the effectiveness of the internal factors. Interpreting the term “the one soul” as Adam and consequently considering the women dependent on the man by the foregoing exegetes is not acceptable due to several reasons. These include the lack of direct stipulation for such an interpretation in the Qur’ān, the contradiction of this such a stance with some verses and scientific findings, the invalidity of the chain of transmission and content of the related narrations, the existence of conflicting traditions, the deletion of the role of father in the creation of Jesus (a) and the continuation of the progeny of the Last Prophet through his daughter’s lineage, contradiction to the essential principle of Oneness that necessitates the creation of all humans from one unique source, the contradiction with the principle, etc.

Attebyan Interpretation of Sheikh Toosi is on of the best Perfect Shieet Interpretation books and next interpreters have paid great attention on this book. Tabarsi has written Majmao-Al-Bayan Interpretation after Sheikh Toosi and the influence of Attebyan interpretation is completely presented in his book. As Tabarsi has stated in the introduction of Majmao-Al-Bayan Interpretation, The basis of his book is Attebyan Interpretation.Tabarsi Specific attention to Attebyan concluded to this assumption by some Eastern interpreters such as Bruce Fudge that his book is a copy of Alltebyan and Tabarsi has just changed a little Alltebyan Statements–Referred to t Fudge book: Quranic hermeneutics Tabrisi and the craft of commentary. In this Project and article, we have tried to show the differences of these two mentioned interpretation books and criticize Fudge Point of view. The differences between Attebyan and Majmao-Al-Bayan can be reviewed in both aspect of content and Appearance.In Appearance aspect the perfect coherent order ,arrangement and style and in Content aspect the virtue of Surah, Presenting the connection between surah and Sentences(Ayat), The expansion of Literary Discussions, increscent of Narrations, presenting the various Interpretation Point of views in Majmao-Al-Bayan and the critic of Sheikh Toosi comments are reviewed and checked.

Knowing the precise and scientific meaning of the term "Collection of the Qur'an" in the first century of the Hijri is one of the topics that, despite the extensive studies of the history of the Qur'an, still needs to be analyzed and investigated. The term "collecting the Qur'an" was used by Imam Ali (a.s.), Abu Bakr and Umar in a period of time after the death of the Holy Prophet (pbuh) for an action about the Holy Qur'an. Undoubtedly, his action in gathering the Holy Qur'an was not the same, and the issue of the difference between these two Mushafs continued to be the site of theological and religious conflicts between Shiites and Sunnis until the fifth century of Hijri. The accurate identification of the concept of the plural of the Qur'an in the first century of Hijri in the hadith texts is a way-opener and determines the correct path for the study of the history of the Qur'an. In this research, an attempt is made to explain the meaning of the plural term of the Qur'an in the first century of Hijri with the method of pragmatics, which is a scientific and reliable method in determining the meaning of words. The components of utilitarianism, especially the character of Omar Ibn Khattab and Imam Ali (AS), show the difference in their attitude about the compatibility of revelation with the prophetic tradition or its incompatibility. This difference in attitude has finally led to the difference in the collective nature of the

analyzing religious texts based on new theories causes the dynamism of those texts and their deeper. One of the new theories that came up in the 20th is van Dijk's ideological square theory in the field of critical speech analysis. van Dijk, who is one of the prominent theorists of speech analysis, presents his ideological square theory for speech analysis; His ideological squad has four sides, which emphasizes on signalization the positive features of oneself, the negative characteristics of the other, and paling out the negative characteristics of the self, the positive characteristics of the other. Considering the high potential of this theory, the present research intends to examine the 108th sermon of Nahj al-Balagha, which is considered as one of the war sermons, with a qualitative approach and critical speech analysis method based on van Dijk’s ideological squad and tries to find out the imam's hidden ideology through it. Imam Ali could be found in the lower layers of the mentioned text. It is inferred that all the efforts of the speaker about signalization and marginalization are along with the realization of this hidden ideology that he and the Prophet are the truth and their government is also a symbol of righteousness and the rule, while Bani Umayyah is false, and their leadership is also a symbol of injustice and falsehood. In the meantime, the Kufians have also joined the false group by weakness, which should be informed and saved from joining into the false front and absolute blackness.

Earthquake, as one of the mysterious natural events with its terrible consequences, has led various ethnic groups and cultures to create legends and provide different interpretations about the causes and factors of its occurrence. In Islamic traditions, the causes of earthquakes such as Mount Qaf and the movement of earth-carrying creatures have been listed. Some Muslim thinkers have accepted them and others, citing traditions that say that as long as the content of the traditions is not such as the day knowing the night or the night knowing the day, they should not be rejected, they should remain silent in front of them and leave their knowledge to their people. Have. This research, which was carried out in a descriptive-analytical way and with reference to library sources, seeks to compare these natural causes in the narratives with the beliefs of previous cultures in this field.Investigations showed that there is a close relationship between these causes in Islamic traditions and myths of other cultures. The existence of these very close affinities with the myths of other cultures, the presence of people like Ka'b al-Ahbar in the documents of these traditions, which are present in the documents of many Israelis, and their opposition to sensory axioms and scientific certainties, which is as much as knowing the night and day, led us to this conclusion. that these narrations are not acceptable in any way and there is no room for silence and leaving the knowledge of these narrations to his family.

One of the important challenges in using Islamic heritage, especially in sanads of Hadith, is the phenomenon of Ṭaṣḥīf. One of the complex types of this phenomenon is multi-stage/mixture Ṭaṣḥīf. Sometimes, in transcription of a book, a phrase has caught this problem several times, so that after a few steps, the set of these Ṭaṣḥīfs left no tangible resemblance between the original phrase and the incorrect phrase. This article used a descriptive-analytical method to analyze objective example of this type of Ṭaṣḥīf in Sanads of hadiths and through this way has reached this conclusion that paying attention to the following issues has a significant role in discovering this type of Ṭaṣḥīf: comparing the names in Sanad with other sources, paying attention to other Ṭaṣḥīfs that occurred in the Sanad, and check the relations between the narrators in it.

One of the most important periods in the history of moral thought in the Islamic world is the era of the companions of the Holy Prophet (PBUH). In this era, the moral teachings of the Holy Prophet (PBUH) have been popularized by the Companions. Abu Huraira is one of the Companions who narrated many hadiths from the Holy Prophet (PBUH). Because of the important political and cultural position of Abu Hurairah in the Umayyad era; That is, the succession of Marwan bin Hakem in Madinah and dealing with the profession of storytelling, discovering the moral thought that he promoted is of great importance. The first step to discover Abu Hurairah's moral theory is to explain Abu Hurairah's ontological foundations. Analyzing Abu Hurairah's most fundamental attitudes towards existence and its various fields is important because it is the foundation of Abu Hurairah's understanding of moral action, the moral goal of living and the way of behavior to reach this goal. In this study, we intend to recognize his ontological attitudes by reviewing and analyzing all the traditions attributed to Abu Hurairah in various Islamic sources.

Ayatollah Muslim Dauri is one of the contemporary scholars in the seminary of Qom. In addition to his role in Al-Rijal al-Hadith Khoi's collection, he has two independent research works containing specialized topics on the benefits and rules of Rijal science. Professional research is in response to the question of whether or not there is a coherent and systematic epistemic system or the so-called "Rajali theory" of arbitration. If we consider "foundations, methods and opinions" as the sides of a theory, as evidenced by the results of this unprecedented analytical descriptive research, it has the characteristics of a royal theory. Clear concepts, precise definitions, coherent bases in proving the authenticity of a single news and the need for Rizal, determining the scope of the validity of Rizal's sayings, explaining the methodology of hadith validation, evaluating the important sources of Rizal, lexicography of Rizal's descriptions and rules and issuing ijtihadi opinions, the epistemic geometry of Rizal's judgment. it shows.

In order to benefit from hadiths, as one of the major sources of religious knowledge, it is necessary to know about the biographical and scholastic identities of the narrators of those hadiths. As a matter of fact, investigating the scholastic status of a narrator should be preceded by gaining biographical knowledge about him. To this end, valuable attempts have been made to extract any possible information about hadith narrators and organize it into unified datasets. This can help researchers detect why a given narrator has been mentioned with different names or titles. Through a descriptive-analytical method, this research delves into hadith sources and biographies to detect why a narrator is sometimes referred to with numerous names or titles. As the results of the study show, the main factors in this regard are the deliberate misspelling or mispronunciation of names, disparity of names, differences among biographical and hadith sources, existence of confusable names and titles, brevity of the lists of narrators, conciseness of names, and deliberate multiplication of names.