مجله تحقیقات علوم قرآن و حدیث
سال دهم شماره 2 (پیاپی 20، پاییز و زمستان 1392)

In the seventh verse of the sura Ale- Emran, what is meant by "yatabeuna ma tashabaha" is seeking and searching for finding the mutashabehat (ambiguous) not obeying them. The meaning of “Tavil” in this verse is explaining the meaning of the ambiguous verses. The place for the pause in the verse "wa la yalamu tawilahu ella-llah wa-rrasekhuna fi-l-elm" is not the word “Allah”,rather "a-rrasekhuna " is in conjunction to “Allah”.It seems that Allamah’s reasons for considering the phrase "wa-rrasekhun yaghuluna" parallel to the previous phrase of " amma-lazina fi… fayatabeuna.." is not accepted. Allamah’s opinion on Imam Ali's words about those who are firmly grounded in knowledge is in conflict with the apparent meaning of Imam's word as well as with Allamah's opinion,himself, about “Tavil”. Allamah's first definition given for the decisive and ambiguous verses is accepted, while his final definition for them is doubted.

"Zoj" and " Zojyyat" are of important Quranic concepts,whose accurate and precise understanding affects deeply the human worldview and outlook towards the existence and the perception of his/her status in the wisely planned creation. Understanding the effective elements in creation system, understanding the philosophy of marriage, having a gender or non-gender outlook to the Genesis of Creation (Adam and his wife) and assessing the necessity of gender in the Future Life (the dwellers of Paradise and Hell) completely depends on how this concept is understood. While the term "Zoj" means pair vs. single, its basic meaning is partner, associate and companion. Thus, it literally refers to two persons (or things) who are close to each other and follow a special purpose according to a defined plan. In this meaning, Zojyyat is a kind of relationship between two persons (or things) and the existence of one of them without the other causes disturbance in the main and expected aim. Surveying the usage of Zoj in Quran indicates that this term connotes masculine or feminine only in association with the lexical or status collocation. Identifying the sides and instances of Zoj in Quran, this paper attempts to investigate the relations between "Zoj", "Emraa"(woman), "Bal"(husband), as well as detecting the features of "Zojyyat" in Quran. It finally detects the necessity of gender in the Heaven of Adam and eve and that of the Last Day.

Context is one of the most important means for understanding the meaning of the words and phrases in a text which has been considered by the exegetes in their interpretation of the Quranic verses. Considering the literal meaning of siyagh(context) as coming after one another, conjunction and having order indicates that "siyagh kalam" is the coming of the words and sentences and verses one after the other and their conjunction and order for conveying meaning. In the commentaries, therefore, these order and conjunction for conveying meaning of the words, verses and sentences, indicating the reference of the pronouns, the time of revelation of the verses and chapters: Mecca or medina, acceptance of traditions or their refutation and etc. have been taken into consideration. Concerning the issue of readings of Quran (gheraat) which is directly related to the interpretation of Quran, context(siyagh) can be employed for accepting or prefering one of the variant readings(gharaat). In the sources discussing the arguments for readings of Quran, and occasionally in some exegesis, among different reasons mentioned for one or other readings of Quran, the role of context can be clearly and noticeably seen. Context, hence, is one of the proofs for the preference and support of one of the various reading (gharaat). Considering the importance of this subject, along with detecting the literal and technical meaning of "siyagh"(context) and different views on it, this article has discussed the status and role of context in choosing one of the readings of Quran including a verb, noun or preposition as well as providing different examples for each case.

Some verses of the Quran have spoken of the worshipping of animals, plants and lifeless phenomena. In their interpretation of these verses, scholars have proposed three different views about their prostration:. 1. the figurative meaning of the word is meant i.e. accomplish his role in the order of creation..2. another figurative meaning of the word is meant i.e. it provides the grounds for guidance of mankind to the existence of the God.3. real prostration i.e. one's humility in front of his/her creator with intelligence and self acknowledgement. Defining the meaning of "sujdah" (prostration), this article has investigated the three mentioned views and has preferred the third according to the following six arguments: 1- the authority of the apparent meaning of the verses, 2- Quran's emphasis on mankind's unability in understanding their tasbih (glorification),3-the context of the verses,4- the support of other verses,5- the support of the traditions,6-the direct observation of the mystics which has proved that their prostration is real and their humility in front of the creator of the universe is accompanied by a kind of intelligence and acknowledgement which is understood by the prophets and religious leaders and those who have reached the status of being knowledgeable of the secrets. This research encourages mankind in accomplishing his duty as well as emphasizing on the role of contemplating on Quran.

There are numerous Hadiths about the merits of Ahlul-Bayt(AS) in Sunni hadith sources. These have been treated differently by Sunni experts and traditionists. Hakim Nayshaburi (405 AH) mentions some of the merits of Ahlul-Bayt (AS)) in his book entitled ‘Al Mustadrak’. On the other hand Dhahabi (748 AH) while selecting and summarizing the mentioned book in his ‘Talkhis Al-Mustadrak’ evaluates the Hadiths quoted by Hakim, which in due course ends in asserting some of them as invalid or ‘weak’. The question is whether or not Dhahabi in his evaluation of Hakim’s Hadiths has employed an identical and precise method. A categorisation and analysis of Dhahabi’s viewpoints clarifies that he has not dealt with these hadiths similarly and that his attitude, apart from being inconsistent sometimes, is not valid enough. At times he mentions his reasons for asserting a Hadith weak; at other times he deletes a Hadith in his selection without referring to its reason. Ignoring the stand point of former experts in Hadith while evaluating the Hadith is another of his weaknesses. This could be taken as an evident to his biased attitude towards the Hadiths on the merits of Ahlul-Bayt in Sunni sources. It can be concluded, therefore, that Dhabi has violated the academic methods; hence, his viewpoints cannot be trusted.

Mohammad Taghi Majlesi (Majlesi,the senior), one of the 11th century scholars, has done some precious works on interpreting tradition books including Rawza-to-l-mottaghin (the Arabic interpretation of Man-la--yahzarah-o-lfaghih) and Lavame' Sahebgherani (the Persian interpretation of the mentioned book). In his Lavame' Sahebgherani, Mohammad Taghi Majlesi has scrutinized the traditions from three general dimensions: accuracy of text, interpretation of the apparent meaning and gathering and resolving the contradictory traditions.In obtaining the accuracy of text, he has considered the following items: different versions of text, considering the selected part of the text (taghti'), the modification and changes in the text(tashif and tahrif), paraphrasing in the text and assessing the text by comparing them to the Quranic teachings.In order to interpret the apparent meaning of the traditions, he pays attention to the literal and technicalmeanings of the words, the Arabic grammar and other traditions in the subject. He interprets the meaning of traditions with complete proficiency and has done his best in explaining their meaning and solving the ostensible contradictions between the traditions on one subject and explaining their relation as: generic and specific, unconditional and conditional, Mojmal and Mobayyan, Nass and Zaher. In few cases, where there has really been contradiction between the traditions, he has preferred some or has considered different sides optional.

"Satire" is one of the dynamic types of art whose application to reform the disorders of human societies is considerable. Since the philosophy of revelation is guidance and reform, Quran, this unique divine art from which the art of rhetoric nourishes, at times utilizes this effective way to warn those who are not awaked by serious words, may it be that satire awakes them. This article tries to present an accurate and comprehensive definition for satire and introduces its qualified features from the Quranic point of view, while stating the exegetes position on the characteristics of satire in the Holly Quran and identifying its application in different Quranic verses Eventually, with accurate reference to Quranic interpretations, this article tries to analyze the common manifestation of satire in various Quranic processes. These manifestations can be categorized in four frameworks as follows: Satirizing by means of obligation, allegory, simile to animals, and widening irony. This article, finally concludes that the ultimate goal of the Quranic satire is to modify the individual and the society and their learning from the theme which is employed in the satire.

From the old time, different texts have had intertextual relation with each other and have affected eah other and have been affected by one another concerning their language, their rhyme and their meaning.Although this relation was seen from the old time and in the works of the past, this kind of artistic exchange can be seen, but in the contemporary time Mikhail Bakhtin, the Russian scholar has once again discussed the intertextual relation from a new viewpoint. Others have followed him in this investigation, scholars including: Roland Barthes, Julia Kristeva, and Harold Bloom. According to this theory each text should be understood by the previous texts and it depends on the signs and codes of those preceding it.The indestructible relation of Nahj- al- balagha with Quran and the relation between their meanings is so deep and profound that cannot be considered limited to its surface structure; it has rather extended to its deep structure. Thus, understanding the meaning that was meant by Imam(AS) cannot be achieved except by familiarity with the hidden text and their relation. Profound reading of the sermons of Nahj-al-balaghah leads us to this conclusion that the most frequent intertextual relation between Quran and Imam's sermons is parallel negation in which Imam(AS) has been able to create a harmony and consistency between the present text with the hidden one.

Seeking a methodological explanation for the status of the old and new testament in the Qur’anic interpretation process, this article at first follows the semiotical model of ‘Intertextuality’. Based on this model; every text is founded upon earlier texts. Thus, the very existence of a text, its background and the prevalent signs are considered from a rather new and deeper dimension. Religious texts, including the Qur’an, are no exceptions. A competent commentator, is the one who is able to appropriately use the intertextual sources in his Qur’anic interpretation. Intertextual interpretive approach, not only doesn’t interfere with the Qur’an-to-Qur’an interpretation method, but is a complement to it.Qualification of the testaments as a source for intertextual interpretation of the Qur’an, is discussed in the second part of this article. Reviewing the background of this new approach, this article also shows that adopting this view, does not necessarily lead to the acceptance of Isra’iliyat and faked traditiond in Qur’anic interpretation nor does it proof the same validity or divine origin of the Quran for the Testaments. It does not even ignore other sources of knowledge for the interpretation of the Qur’an.