پژوهش نامه قرآن و حدیث
پیاپی 5 (زمستان 1387)

ط One of the biggest scourges which has arisen in the history of Islam, has seriously threatened the Islamic rationality, and has left injurious effects on the Shiite works of interpretation is exaggeration. Meanwhile, some 2nd and 3rd century (AH) interpreters such as Mohammad ibne-Ayyashi (320, AH), Ali ibne-Ibrahim Qomi (alive by 329, AH) have been influenced the most by the exaggerators. However, some 5th and 6th century interpreters such as Sheykh Toosi (385 – 460, AH) and Amin al-Islam abo-Ali Fazl ibne-Hasan Tabarsi (548, AH), because of being truly cognizant of the exaggerators’ hadiths, have avoided using them in their works of interpretation. Therefore, their interpretations are more acceptable in the world of Islam. Still other interpreters such as Hoveizi (alive before 1065, AH) and Feiz Kashani (1091, AH), mainly influenced by Ayyashi (320, AH) and Qomi (alive by 329, AH), have employed some narrations in their interpretations which include some elements of exaggeration about Ahleh Beyt (a. s.). In this article, discussing the way in which the efficiency-oriented Shiite interpreters were influenced by the proposals of the exaggerators, we examine and compare their ideas with those of the moderate interpreters.

To find out the true implication of the Quranic verses, we need to study them in the historical context in which they were revealed. Due to the negligence of this significant point, interpretations offered for many verses are far different from their true implications. The äfäq and anfos verse is one of Quranic verses which has been misinterpreted more than any other verse during the recent periods. Äfäq has been mainly taken as the world of nature or macrocosm and anfos as the world of man including his soul and body or microcosm, while the real implication is that here God wants to refer to the victory of the Prophet (p. b. u. h.) and Muslims in Mecca and its outskirts over the polytheists and in so doing He wants to indicate to them that the promises of the Quran are true and they have been revealed by God.

It is reported in some Shiite and Sunnite narrations and interpretation sources that Eve was created from Adam’s left rib. In these narrations, some Islamic legal decisions such as martyrdom of women, inheritance, recognition of neutral femininity and masculinity, divorce, hijab, and the like have been explained in terms of this particular way of woman’s creation. Some jurisprudents have also invoked such narrations to explain some legal decisions related to women. Although creation of Eve from Adam doesn’t scientifically and rationally contradict the idea of man’s creation from life cells, there is no reason for attributing this issue to Divine Legislator (God). The above-mentioned reports seen to have originated from Israeli sources; and considering their inner and outer contradictions, we cannot develop legal decisions for women on the basis of such reports.

Parenthetical sentences aren’t redundant in the Quran. They are used under special conditions and have a definite function. Whenever they are omitted from the context, part of the meaning is lost since each Quranic term has been used carefully and systematically for a specific purpose and this Holy book can never have any kind of authorship weakness. To examine the role of parenthetical sentence in the Quran and other Arabic texts, it is necessary to see how it differs from other eloquence techniques such as tazyiil (using phrases having the same meaning as the previous ones), ehteras (disambiguation of ideas), etc. and this what the present article aims at.

Selection and arrangement of the life stories of prophets in the Quran are completely purpose-bound and in line with its grand objective to explain instructive, salvational messages. Variety, multiplicity, repetition and lack of repetition, short accounts, exposition, and periphrasis in prophets’ life stories are worth deep examination from different angles. Meanwhile, existence of similarity and differences between the true life stories of Joseph (a. s.) and Moses (a. s.) has made the Quran’s mode of expression more impressive. The similarity between their courses of life, the events of their lives, their struggles, their presence in different scenes of individual and social life playing the role of nearly the same characters, and their witnessing the gender change of some individuals from their childhood till the time they were delegated as prophets are some of such issues. Use of both similar and different and contradictory words, phrases, and implications in these two stories has made their narrative structure more interesting. This article comparatively examines some of the similar and different aspects of characters, scenes, and events in the life stories of these two prophets.

Iranians who had experienced the Sassanid class system embraced Islam very quickly because of their interest in Islamic justice; and after learning Arabic language, they were strongly influenced by the Quran and hadith. Lexical items from the Quran, hadith, and Islamic teachings, Quranic hints, and allusions to prophets’ life stories began to impact Persian poetry from 3rd century onward. From 4th century onward, the hadiths and features of the Islamic characters were reflected in Persian poetry too. The minor lexical impact gradually changed into extensive concept formation and deep, spiritual influence. This trend reached a point where in the 5th century some Persian poets were using their poetry to preach, instruct, and offer gnostic and ethical teachings.

Delegation of religion to the Prophet is one of the frequently-discussed concepts with regard to the source and root of the validity of the Prophet’s sunnah in explaining the content of revelation and having authority over Muslims’ affairs. On the basis of this phenomenon and having kholghe azim (sublime character) and special training, the Prophet as well as Imams reached a stage where they were the manifestation of Divine Knowledge and Will. Hence, whatever they say and do is exactly what God desires and wills. In this article, we attempt to examine the above-mentioned concept and viewpoint using the ideas of the Shiite interpreters.