مجله پژوهش های قرآن و حدیث
سال چهل و پنجم شماره 2 (پاییز و زمستان 1391)

Sura al-Insan (76) is among suras sent down to praise Imam Ali and the household of the holy Prophet. Numerous hadiths، opinions، and sources denote that. However، some Sunni sources have ignored that because of treating that sura as being Maccan. Relying on Sunni sources، gathering hadiths and opinions on chronological order of descend of Meccan and Medinan suras، and hadiths concerning causes of descend، descend of that sura in Medina and peculiarity of those virtues to Ahl al-Bayt، and incorrectness of other causes will be proved.

“Reading of the holy Quran” is among Quranic sciences which is rooted in the oldest writings of Quranic scholars، and is a science based on narration. Comprehensive consideration of multiple classifications of kinds of Quranic readings has always been a matter of debate among scholars. Multiplicity as well as difference of theories in this connection makes attainment of an appropriate and comprehensive pattern difficult. It has also caused this dubiety that different readings may be so multiple and various that may basically change the Quran. Narrating، investigating، and criticizing chief opinions concerning division of readings، the present essay presents a comprehensive pattern for classification of various kinds of readings. Then، following that pattern، seven and ten celebrated readings are surveyed in all of the Quranic readings first، cases are counted and classified secondly، table of counted differences and singleness of Quranic readers and hadith transmitters is presented thirdly، and it is indicated finally that، despite authenticity of the unique prophetic reading and non-acceptance of different readings as being sent down by the Almighty، multiplicity and variety of narrated differences are not that much to harm massively-reported Quranic text.

Qumian hadith narrators in early third century played a major role in transmitting hadith legacy of Kufa to this city. In addition to narration، classification، and explanation of hadiths، rereading Qumian hadith narrators’ criteria for accepting and narrating hadiths is of great significance. Muhammad b. Khalid al-Barqi is among outstanding scholars of that era who corrected and developed the pattern of dealing with the legacy of predecessors. While relying on the trustworthy hadith transmitters، he founded a new basis for that process through a new view with regard to legacy of the untrustworthy hadith transmitters and accepting their narration if accompanied by some evidence. While studying hadith legacy، the present essay evaluates evidence of this claim.

Attending language and the science of linguistics is of an old background، and has been enjoying a special status in the two past centuries. Since Islam has a lingual foundation too، it is appropriate to reinvestigate and survey foundation of this religion، i. e.، its language، through a new look which is proportional to the modern functions of language. The role of language in establishing a culture and civilization and its relation with civilizational components has become very clear nowadays، and it is the Islamic Umma’s duty to have a contemporary look at this superior source and enjoy its up-to-date benefits. The comprehensive relation and connection of Quranic language with the human common understanding، the former’s permanence and durability، its superiority to human languages as well as its being endowed with divine grace، capability of penetration into hearts and establishing inner communication، its eloquence، and its artistic aspects are among characteristics of this language special attention to which being necessary in the present time. The purpose of this essay is to present some grounds of the said lingual functions and to expound abilities of the divine language in such grounds.

A branch of the question of holy Imams’ knowledge is sources of their knowledge. Knowledge of sources of Imams’ knowledge is a clear criterion for kind of encountering their words. In hadiths، a writing called al-Jami‘a، sometimes named al-Sahifa، is considered among sources of Imams’ knowledge. Along with “thousand doors of knowledge،” al-Jami‘a is one of Imam Ali’s two main sources of knowledge of divine precepts and lawful/unlawful whose result is awareness of other Imams of this knowledge. That writing is written by Imam Ali in the very holy prophet’s time on several pieces of parchment. As its title clearly indicates، knowledge of that book makes the Imam independent of others and others dependent upon the Imam in order to achieve realities of precepts. This is a sign of completion of the religion and perfect presentation of lawful/unlawful by the holy prophet، and has played a major role in expounding some teachings of the religion and establishment of some other parts of it.

As applications of spirit in the Quranic verses and some hadiths indicate, by Spirit is meant other than human spirit. Benefitting from Quranic verses and hadiths of the infallible-innocent personalities, the present essay speaks of characteristics of spirit and aims at discovering the nature and existential reality of Spirit and, thereby, attaining the utmost knowledge of human spirit. According to teachings of the Quran and hadiths, Spirit is an independent existent, is endowed with life, knowledge, and power; is from the world of command (amr), and is from divine kingdom. It is not included in angels, but rather is a creature greater than them and in a single reality which has various levels and degrees. A higher level of Spirit accompanies the holy prophet and holy Imams and teaches, informs, and guides them whenever the Almighty wills. Also, all human beings are endowed with a spirit whose existence is definite. Spirit of all men is apparently originated by a spirit which is higher than other spirits and is the elected spirit of God.

Over 1100 Quranic verses as well as 250hadiths attributed to the holy Prophet، holy Imams، and Companions can be found in Mulla Sadra’s Asfar. Although Mulla Sadra is known as a philosopher، his unfinished commentary on al-Kafi evidences that he has been familiar with hadith and other respective sciences as well. However، he has appeared more in a mystical persuasion in choosing hadiths in Asfar; that is why over two thirds of hadiths found in this book are taken from mystics’ books، which are in turn taken from Sunni hadith sources or books peculiar to mystics، and less than one thirds of them can be found in Shiite hadith sources of earlier than sixths century. The present essay deals with recognition of sources of hadiths narrated in Asfar and their validity in hadith-narrators’ opinions.