مجله تحقیقات علوم قرآن و حدیث
سال بیست و یکم شماره 3 (پیاپی 63، پاییز 1403)

: "Hearing"(Samā') is one of the frequently used terms in the verses of the Quran, reflecting the significance of this perceptual faculty in human life. This study employs a descriptive-analytical approach, specifically content analysis, and utilizes library research to derive and outline a Quranic model of Samā'. Initially, verses containing the term " Samā'" were identified (163 verses), and through engagement with the contextual meaning of these verses, a quantitative analysis was conducted, resulting in the extraction of 679 sub-themes and 34 organizing themes related to the Samā'. These themes were categorized into three overarching thematic groups: Divine Hearing, Human Hearing, and Non-Human Hearing. According to the findings, Divine Hearing (Samā') indicates God's absolute knowledge and dominion over His creations. Moreover, God is the creator of hearing in His creatures and can withdraw it whenever He wills. In humans, the faculty of hearing serves as a tool for guidance, contingent upon their actions and auditory responses to what they hear; inappropriate actions may lead to their ruin. The Quranic verses also indicate that demons and jinn possess the faculty of hearing, exercising free will in listening to divine verses and demonstrating various reactions in response to the divine word.

The lack of a clear connection between the beginning and the end of verse three of Surat An-Nisa has given rise to some of the most challenging interpretative perspectives regarding this verse. All these perspectives can be categorized into three concepts: the "contextual concept," " concept based on the cause of descent," and " concept based on distortion and disjunction". The first two concepts aim to uncover the connection between the phrases of the verse, while the latter regards such efforts as fruitless. This study, emphasizing on interpretative trend analysis and relying on a historical examination of interpretative sources, seeks to analyze the aforementioned three concepts to elucidate the factors that contributed to the formation, development, or decline of each concept across different historical periods. The findings indicate that the "contextual concept," which primarily originates from the interpretative school of Mecca and later expanded to the school of Iraq, managed to sustain its existence for several centuries; however, it never succeeded in becoming a dominant perspective. In contrast, the "concept based on the cause of descent," which emerged in Medina and gained prominence through the efforts of hadith scholars, first entered the realm of interpretation in the early third century AH and gradually transformed into an unrivaled perspective and due to Sheikh Tusi's statement of it as belonging to the Shia interpretative domain, it remained a focal point for Shia interpreters for several centuries. The sixth century AH marks the beginning of the "concept based on distortion and disjunction," which later experienced a resurgence during the Safavid era alongside the rise of the Akhbari approach. However, as interest in Akhbari thought waned and the discourse surrounding it diminished, this concept also fell into obscurity and was gradually forgotten.

The order of revelation of the Surahs of the Holy Qur'an has been narrated in many traditions of the Companions and followers. The number and difference of these narrations for Quran scholars, especially in Macci-Madani studies, descending order and descending interpretation cause confusion. Many of these traditions have been narrated from Ibn-Abbas. One of the ways of narrating from Ibn-Abbas is the way of Abu-Saleh, which has been called into question due to its special features and various interpretations. In this research, by searching in the oldest available sources, genealogy and comparison of the narrative lists, the lists of Ibn-Abbas through Abu-Saleh and the orders taken from them are identified. In addition to the lists that have been quoted in the form of a Musnad by Abu-Saleh, we would also like to add two Kalbi lists by Ibn-Abbas and Muqatil-ibn-Saliman, which are included in the Shahristani Tafsir without mentioning the document or source. Abu-Saleh, Kalbi and other narrators are of the branch of Kufi. The many similarities in Matns and Isnads indicate the common origin of these lists. Some of the minor differences can be attributed to mistakes in copying. But some differences, such as the addition and deletion of Surah Hamd and the transfer of Surahs Hajj, Sajdah, and Insan between Meccan and Madani sections, cannot be explained by an accidental error and can only be caused by It is from the ijtihad of its narrators and interference in the base list because of the preference of some sayings.

The structuralist theory is one of the contemporary linguistic theories for the correct understanding of words, which has a comprehensive look at written works and because of this, you can get to know different angles of the text. In this theory, language signs have two parts, form and content, which serve as a single thing in the service of the concept of speech Therefore, to examine literary works, not only the content and meaning can be considered, but also how the meaning is expressed at its different levels. Finally, a general evaluation of the literary work should be done Therefore, the application of the structuralist theory regarding a valuable sermon such as Hazrat Zainab’s sermon, peace be upon her, in Syria, makes its enlightening points more and more prominent. The upcoming essay, with the aim of getting to know more about the mentioned sermon, aims to answer this question, do the components of the theory of structuralism correspond to this sermon? Or at what level is the coherence and harmony between the form and content of the sermon? The research method is a descriptive-analytical method based on library sources. In this way, first the text of the said sermon was brought and then its various phonetic, lexical, syntactic and rhetorical dimensions were structurally analyzed. The results of the research indicate that the elements of the linguistic structure of the sermon, according to its time requirements, have evidential and argumentative highlights. And the subtleties of the science of meanings and ....,

Attention to the context of the revelation process has been an important topic in Qur’anic studies from the time of Islam's genesis. It can be seen through many topics like the cause of revelation (Sha'ni nūzūl), the occasion of revelation ('asbābūn nūzūl), intertextuality and etc. Orality is also one of these topics that understand the Qur'an as a drama in which the prophet and his era are in an active dialogue. As Angelika Neuwirth, one of the most important scholars who believe in this theory, has mentioned, the Qur’an should be understood as a process of dialogue on the earth instead of a sacred monologue textual book from heaven. Hence the revelation itself has also distinguished the word “book” from the word “Qur’an” in many verses which means the Qur'an introduce itself as a situationalized speech. The present study argues the morality of the Qur’an through Qur’anic evidence, namely primary names of the Islamic revelation in the first Surahs and also application of the Qur'anic challenge strategy, called Tahaddi, and finally concludes that the beloved theory contradicts the primary self-referentiality of the Qur’an which emphasize the sacredness of the Qur’an as the most important aspect and the original dimension of the Islamic revelation.

"Ta’wil" is one of the important subjects of Quranic sciences, with many applications in Quran and hadiths. "Ta’wil of the Qur'an" has an important place due to its connection with the field of understanding. Despite the fact that different theories have been proposed to express the meaning of Ta’wil in the Qur'an, numerous works of contemporary researchers trying to find this meaning indicate the lack of a comprehensive view. The current research tries to find the meaning of "Ta’wil" in Qur'an with descriptive-analytical method, through semantics. For this purpose, two methods "Distributional Corpus Analysis" and "the Theory of Radial Network" were used, to obtain the different meanings of Ta’wil in the Qur'an According to the Qur'anic context, and to analyse the relationship between the meanings of this word. Based on the distributional method, two general meanings of "referring to a criterion" and "origin of creating a phenomenon" were obtained for this word in Qur'an. The latter meaning has extended to four meanings: the interpretation of dreams (the origin of creating dreams), the purpose and meaning of the doer (the origin of the action), existential facts, and concepts of words (the origin of the Qur'an). By the theory of radial networks, the protoscene word "Al", meaning "tent pillar", forms a radial network of meaning for the root "Awl". One of the achievements of the evaluation of "Ta'wil" theories with the results of semantical study of this word, is the removal of the meaning of "the End" from the set of meanings.

Throughout the history of Islam, the validity of the Sunnah and hadiths in understanding the Qur'an has been agreed upon by commentators of all sects, with a slight difference in the examples. However, in the present era, a new approach emerged by the new thinkers, and in contrast to the Qur'anists who rejected the Sunnah in general, they criticized and revised the Hadith societies and reduced the scope of the Sunnah's authority.The upcoming research aims to compare the opinions of 3 new thinkers of Hadith critics, to measure their views on the authenticity of the Sunnah and the degree of difference and similarity between their opinions in this field.The results of the research show; In spite of the fact that the moderate range of modern thinkers critical of hadith have always been introduced as a trend committed to the authenticity of the Sunnah, which only criticizes the oral Sunnah; In their views, the historicism based on which the Sunnah is considered a historical issue and the result of the understanding of the Prophet (PBUH) can be seen. Negation of the legality and revelation of the Sunnah and the infallibility of the Messenger of God (PBUH) from mistakes, mistakes and forgetfulness are also other views raised by the thinkers of this movement.Keywords: Prophetic hadith, Sunnah authority, critics of hadith, historicism.Keywords: Prophetic hadith, Sunnah authority, critics of hadith, historicism.

One of the important hypotheses in the fields of anthropology, geology and even the ontology of mystical interpretation is the claim of human superiority over other beings, and mainly in mystical books and statements to confirm this claim, some Quranic verses are used. And similar narrations have been referred. Among these verses, there are two verses 64 of Surah Ghafar and 3 of Surah Taghabun, in which the beauty of a person's face is referred to with the expression "And your faces are good, so your faces are good" and hence the mystics have deduced this in their works. Since the divine image is only about man in the best way, then he will be the superior of the creations. The purpose of this article is to investigate the basic relationship of these two verses with the claim of "man's superiority over other creatures" and to discover the truth. Also, in these works, by referring to the narration "Al-Soora al-Insaniya Akbar Hajjullah...", an attempt has been made to strengthen the claimed Quranic basis and provide internal religious evidence for it, and that narration is also criticized in terms of evidence and implications. has taken. The findings of this research indicate that it seems that those two verses as well as the mentioned narration cannot prove the desired claim and therefore this hypothesis will be a baseless claim in terms of citing these evidences. .