نشریه مطالعات قرآن و حدیث
سال هجدهم شماره 2 (پیاپی 36، پاییز و زمستان 1403)

The Virgin Mary is the only woman mentioned by name 34 times in The Holy Qurān, emphasizing her virtues. In some verses, she is called "bint ʿImrān" and "ukht Hārūn". This study examines why the Qurān highlights Mary’s genealogy and analyzes interpretations of "Āl ʿImrān" and "ukht Hārūn" by Qurānic scholars. Using an analytical-comparative approach, it advocates a literary interpretation of Qurānic narratives. The findings show that The Holy Qurān attributes Mary’s lineage to the esteemed family of Imran to counter accusations by biased Jewish groups and address inconsistencies in Gospel genealogies. By excluding "Yūsuf Najjār" from Jesus’ lineage, the Qurān underscores the maternal line of "Jesus, son of Mary." The study suggests that "Hārūn" in "ya ukht Hārūn" refers to the prophet Aaron, with Mary’s connection being genealogical and indirect. Mary is identified as the direct daughter of ʿImrān, though ʿImrān’s historical identity remains unclear due to limited Qurānic details. Additionally, the absence of "ʿImrām" the father of Moses and Aaron, in the Qurān, along with contextual evidence, supports the view that "Āl ʿImrān" refers to Mary’s paternal family.

al-Jāmiʿ al-ṣaḥīḥ Bukhārī, as the most important book of hadith among Sunnis after The Holy Qurān, has been criticized and examined by scholars of hadith from various sects many times from various aspects. In the meantime, scholars of hadith have explained and explained the hadiths in the book, and some have criticized and weakened a number of hadiths in the book. The group of critics has mostly considered the conditions of Bukhārī 's chain of transmission and has rarely addressed the conditions of Bukhārī 's text, but none of them have criticized the text of Bukhārī 's hadiths based on the criteria derived from the evidence that Bukhārī himself has put forward in his criticism of the text of hadiths in his other works. The textual conditions of al-Jāmiʿ al-ṣaḥīḥ Bukhārī's hadiths can be obtained by considering the evidence in his other works. The most important conditions of Bukhārī, using his commitments from his other works such as al-Tārīkh al-kabīr, al-Ḍuʿafāʾ al-ṣaghīr and al-Tārīkh al-ṣaghīr, are: hadith should not contradict the established historical reports, should not contradict sense and experience, should not contradict the definitive tradition of the Prophet (PBUH) or famous hadiths, should not contradict the verses of The Holy Qurān and should avoid the hadiths of the subject. The presence of some hadiths in al-Jāmiʿ al-ṣaḥīḥ Bukhārī, contrary to the conditions of Mustanit Bukhārī from his other works, is a valid and convincing reason for rejecting those hadiths. Therefore, the textual authenticity of a number of hadiths in al-Jāmiʿ al-ṣaḥīḥ Bukhārī, within the limits of the conditions specified, can be criticized due to his failure to adhere to such criteria.

Among the important topics in Islamic jurisprudence is the discussion of apostasy rules. In many historical-narrative texts of farīqayn, there are words in which Amīr al-Muʾminīn (PBUH) ordered to trample, kill and behead apostates in the implementation of some jurisprudence. Considering the sensitivity of the subject and with the aim of analyzing doubts, this research has dated the document and the text of the narrative “Qāla ta'ū yā ʿibāda Allāh fa-wuṭi'a ḥattā māt” and seeks to determine the common link of which period it considers the first origin of its origin. This article examines the existing statements based on the rules of document and text analysis from the western perspective and using the descriptive-analytical method, it has come to the conclusion that the narrations implying the trampling, killing and beating of the apostate are weak. The textual analysis is also fake due to the contradictions of the narrations with the verses, Nabawī and Alawī life, knowledge and infallibility of the Imam (peace be upon him) and the correspondence of the statements with the teachings of non-Islamic religions and the way of the Umayyad rulers.

A one-volume commentary, almost three centuries ago, due to the presence of Ibn ʿAbbās's name at the beginning of each Sūrah, the lost work of Fīrūzābādī, Tanwīr al-Miqbās, was considered to be Ibn ʿAbbās's commentary. The publication of the book with this name marked a series of researches among Western researchers. Finally, instead of Fīrūzābādī, some called Kalbi, some Ibn Wahb al-Dīnawarī, and some ʿAbd Allāh ibn Mubārak Dīnawarī as the author of the book. The current research is descriptive-analytical in terms of its fundamental purpose and in terms of method, and it aims to identify the main author by identifying the Habit of the formation of this book and comparing its text with the items available in that geographical area. This research shows that, firstly, the narrators in the book's chains all belong to the east of the Islamic world. Secondly, the comparison of the contents of the book with the narrations of Kalbi in other writings related to the east of the Islamic world shows that the content of the book corresponds to the narrations of Kalbi in the writings after the third century of Hijri in terms of "content", "words" and "interpretive style". Thirdly, the search for reports of the external existence of Kalbi's commentary, shows that "Kalbi's commentary" had a physical existence in the east of the Islamic world from the third century onwards. Fourthly, the narrator has added some points to the original book with the meanings of "Qīl" and "Yuqāl". Therefore, the existing commentary is a layered text and the work of several authors.

Since monotheism is the most fundamental principle of Islam and the foundation of its knowledge, and with a correct knowledge of monotheism, we achieve a precise cosmology, and knowing God through the language of his special saints helps us to know him as much as possible, so It is important to examine and understand the monotheistic passage of Fadakiyyah's sermon, which was delivered at a critical historical moment .In addition to deep knowledge of theology, this passage has deep layers of meaning that are usually neglected in the analyzes and have been investigated without considering the relationship of this passage with the entire sermon and its discourse atmosphere. In this research, the method of discourse analysis based on the operational method of  PDAM which is designed based on Islamic insight, was chosen as the analysis method, and the purpose of using this method is to obtain the obvious meanings and implicit and hidden meanings of the text, as well as the unsaid beyond the text. In this method, the monotheism of the sermon has been examined and analyzed in five structural, semantic, communicative, discourse and meta-discourse spaces, and all the effective components and aspects have been considered in an analysis, and in the final analysis, the result was obtained that Ḥaḍrat Zahrāʾ's character is an infallible and transhistorical personality, and the monotheistic part of the sermon is a part of Hazrat's analysis of the event in Fadakiyyah's sermon; Therefore, in the monotheistic phase of the sermon, in addition to the deep knowledge of monotheism, it explains the atmosphere of the competing discourse and the topic of conflict and the scope of the discourse and depicts the realization of monotheism in the realization of the Imamate flow.

The placement of the believer's heart between two fingers of the Almighty God is one of the narrations of the problem of the parties in the attributes of the essence, which, in addition to its physical appearance, clearly indicates the number and composition. Since God Almighty is one of such interpretations, how to adapt these news to monotheistic beliefs is a problem that has focused the efforts of the Traditionists thinkers. The present research, using a descriptive-analytical method, tries to depict the ways out of the problem by comparing and extracting the family of hadiths with the same theme, drawing the network of Asanids and analyzing the documents in layers, as well as the typology of narrations and explanations of different scholars. The result of this effort is to explain the approaches to solving the five types of transmission of this narration and also to show the occurrence of errors in the pen of scholars, from attribution of hadith to excess, deficiency, etc. Contrary to popular belief, the origin of this narration in the Imamiyyah is one of the words of Ṣadūq, and the number of its narrations is only attributed to Sunnis. What the parties agree on is the brief implication of the meaning that is taken from the Duʿāʾ Gharīq. The strength of the Chains, which is revealed by the drawing of the asanid network of hadiths and the detailed examination of the transmission methods, prevents the acceptance of documentary criticism and the denialist approach. Also, despite the common opinion of hadith supporters who consider interpretation to be "God's dominion and power over hearts" as the main meaning of hadith, it should be said that although from the point of view of most scholars, interpretation is the only solution to the problem, but the approach of acceptance and denial along with seven different meanings in the interpretation approach in Scholars' pen evokes a meaning beyond mastery and power in the mind.

Psychological understanding of a religious text explains its concepts based on the psychological approach. This type of understanding can be related to the psychological interpretation intended by Amīn al-Khūlī, as one of the components of the literary school of interpretation of the Holy Qurān. The lack of concrete and objective understanding and satidfied with the abstract points in the interpretation of the verse " So flee to God: Fa-firrū ilā Allāh " has caused its concepts to be out of the scope of application in human life. In order to apply the mentioned Qurānic statement and provide its psychological interpretation,the present research has been formed by using two "methods of psychological understanding of a single text" and "methods of research on the concepts of a verse in the light of Sūrah". In the context of the verses of the holy Sūrah al-Dhāriyāt, attention to the statement "Fa-firrū ilā Allāh" represents the problem of "the type of encounter with the truths of the world" for humans. Based on the findings, humans can face two types of truths in the world; authentic and divine encounter with a specific pattern of insight, tendency and action; And the non-authentic and non-divine encounter that includes a different pattern of insight, tendency and action. Based on the recommendation in the verse, the authentic and divine encounter is the promise of "salvation and liberation" for humans, and based on that, the theoretical model of "Salvation and Liberation" is explained.

Medical narrations as sayings attributed to Ahl al-Bayt (PBUH) that deal with human health, prevention and treatment have attracted the attention of hadith scholars and researchers of Islamic sciences since long ago and led them to write works on understanding and use. From these religious teachings has led. In the meantime, a group of believers in Islamic medicine, relying on these works, have turned to medical prescriptions and given many treatment recommendations. Meanwhile, the study of some of these books reveals many damages in the process of understanding these narrations. Regardless of the validation of narrations and their documentary or textual criticism, in the leading research, focusing on common damage to Typology of the most important slippages of understanding, such as "neglecting the difference between the language of narrations and the language of medical knowledge", "misleading the appearance of narrations", "inappropriate generalization of those hadiths" , "stagnation on their words", "disregarding the environmental and individual conditions of the audience", "maximum influence of contemporary discourses" and "lack of methodical scientific logic" have been discussed, and in addition, common medical examples related to each have been analyzed and investigated.

Although numerous studies have been conducted so far on the actions and views of Imām ʿAlī (PBUH) regarding the Khawārij, it seems that one of the needs of the Islamic society today is to analyze and outline what the management model and leadership method of the Imām ʿAlī (PBUH) was in confronting the Khawārij and what measures he took to prevent this sedition and the formation of a new sect in the Islamic society. In this research, an attempt has been made to analyze and examine the complete set of statements of Imām ʿAlī (PBUH) during the Battle of Ṣiffīn until after the Battle of Nahrawān in relation to the Khawārij intellectual movement, and to discover and explain the Imam's leadership method in order to outline a crisis management model for this political phenomenon. The findings of the research indicate that Imām ʿAlī (PBUH) has put several measures on the agenda in order to manage this intellectual movement, such as: introducing the main leaders of the front of truth and falsehood, explaining the principle of arbitrariness, and concluding the argument with the opponents. However, the most important category extracted from the thematic analysis tables is the category of "introducing the Khawārij intellectual movement", which has been manifested in two ways: explaining the negative and positive characteristics in the words of the Imam.

God Almighty has revealed the Holy Qurān as a guiding book, and if people follow its teachings, their essential needs will be fulfilled. One of the most important needs of a society is social security, and it is appropriate to refer to the Qurān to explain the strategies for achieving it. By examining the verses of the Qurān, we find that the concept closely related to security, both etymologically and in meaning, is faith (Īmān). Since the use of words in the Qurān is wise, the connection between these two concepts can be seen as a divine clue about the impact of faith on achieving security. The purpose of this study is to investigate the relationship between faith and security and to explain the strategies of the Thaqalayn (the Qurān and the Ahl al-Bayt) in ensuring social security through a descriptive-analytical approach, by examining Qurānic verses and traditions of the Ahl al-Bayt (peace be upon them), who are the interpreters of the Qurān. The findings of the study indicate that faith has a significant impact on achieving social security. If believers in society implement measures such as addressing the needs of vulnerable groups, fostering peace-oriented behavior, fulfilling the duties of governmental institutions in ensuring social security, increasing faith and religiosity, and promoting ethical behavior -which encompass numerous strategies- they will have a noticeable impact on achieving social security.

In several verses of the Qur'ān, teaching ‛al-Kitāb & al-Ḥikma’ is presented as a significant service provided by various prophets to human societies. In some instances, a syntagmatic relationship is established between the teaching of al-Kitāb & al-Ḥikma and the moral objectives of the prophets, such as the purification of souls. Muslim commentators have often interpreted these verses to mean that teaching al-Kitāb refers to educating the content of the heavenly book, i.e., the Qur'ān, and its connection to moral development is due to the abundance of moral teachings within. This study reassesses this understanding by examining evidence from ancient societies and Qur'ānic verses to propose a new hypothesis: the primary function of teaching al-Kitāb in ancient societies was to establish educational institutions. The crucial link between educational institutions and moral development led the Qur'ān to emphasize the necessity of teaching al-Kitāb. From this perspective, the Qur'ān places special importance on establishing educational institutions for moral insight. This includes institutional education itself, temporarily stepping away from daily work to acquire knowledge, and the profound impact this education has on moral insights. The study reviews the transformation in the educational system of Arab society with the advent of Islam and argues that the Qur'ān, by emphasizing the education of al-Kitāb as a significant goal of the Prophet Muḥammad's mission, supported both institutional and non-institutional education systems, recognizing the necessity of both for moral growth.

The infallibility (ʿIṣma) of the Prophet of Islam (PBUH) is one of the important topics that has been referenced and emphasized in the Qur’ān and authentic narrations, just as the rational approach also supports and confirms this matter. Nevertheless, in some important Sunni narration sources, there are reports that challenge this infallibility and diminish the spiritual and moral personality of the Prophet. The narration of these reports, in addition to casting doubt on the Prophet's infallibility, has become a tool for casting suspicion by some Orientalists and opponents regarding his personality. On this basis, the present essay, using a descriptive-analytical method and a hadith criticism approach focusing on text critique, will - by critiquing these narrations and referencing Qur’ānic verses and conclusive and reliable evidence - prove the infallibility of the Prophet of Islam both before and after his prophethood. The research result indicates that: narrations contradicting the Prophet's infallibility are in absolute contradiction with the verses of the Holy Qur’ān and solid traditional and rational evidence, and therefore are not acceptable. Furthermore, the comprehensive traditional and rational evidence serves as conclusive proofs for critiquing and rejecting any narration contradicting the Prophet's infallibility, even if it has a sound chain of transmission and is recorded in a credible book.