مجله تحقیقات علوم قرآن و حدیث
سال یازدهم شماره 3 (پیاپی 23، پاییز 1393)

Toshihiko Izutsu, famous Japanese linguist has worthy researches on realm of Quran. For the first time,he translated Quran directely from Arabic to Japanese and through his translation , he achieved a deep understanding of essential quranic concepts leading to his two important books entitled “God and human being” and “ethical - religious concepts in glorious Quran”. In these two works, ,he has employed semantic methods in his study of Quran which s have had a great impact on further studies in this field, extending its scope. Izutsu, in his two works, has considered various concepts of Quran in a vast conceptual network, and has identified their relations based on acceptable scientific standards. His studies, in spite of little deficiencies, are everlasting and unique. In this article, in addition to introducing Izutsu and his two Quranic works, we have criticized his methods and sources. it is necessary to mention that our aim in this survey was just bringing to light the advantages and disadvantages of this study without any judgment on the value of his works for which we are in need to compare his works with that of the others .

Gerald R. Hawting, John Wansborough’ student, in his book "The Idea of Idolatry and the Emergence of Islam" Hawting speaks about the environment in which Islam and Quran emerged. He believes that the composition and canonization of Quran is neither limited to the two city of Mecca and Medina nor the life of the Prophet (SAWA). In the development of such vast religious tradition like Islam , we cannot emphasize on the role of one person or a limited period; rather, this is in need of a longer period of time and a much vaster region. In his book, he applies literal criticism to Quran, besides many different arguments to verify his claim. For example he has discussed about the term” mushrikun” and their attributes in Quran, claiming they were not real idolaters. He believes that they were monotheists, but they were called mushrik polemically whereas there were not any monotheists in Hijaz at the time of the Prophet (SAWA); therefore Quran belongs to another time and place. In the preface of his book, Hawting has declared that only on the basis of traditional exegesis of this scripture, it can be said that Quran has confronted real idolaters, otherwise this cannot be understood from the verses themselves. He maintains that this traditional understanding ,detaches Islam from the whole monotheist tradition; whereas all monotheist religions have emerged from confronting other monotheist groups. This article argues about the main ideas of Hawting in his book "The Idea of Idolatry and the Emergence of Islam".

Typology of different types of jihad in the Holy Qur'an suggests that this concept can be studied in two different discourse: First, Hard jihad which has been mentioned with the words "fight" or "morabetah", Second, the soft jihad which is the subset of the word "Jihad". As the philosophy and foundation of Jihad in Islam consists actions that can be accomplished through criticizing the principles of illegitimate ruling and ending with the rejection of these regimes and its policies and it can be argued that, Jihad in Islam is considered as a software strategy which today is mentioned in short by the general name ”soft war”. According to different circumstances and situations, this strategy has different manifestations. A good example is the measurements taken by Imam Hassan (AS) and Imam Hussain (AS) against the rule of Mu’awiya and Yazid, considering their different measurements as identifying strategy. In this article, employing semantic analysis of the text, we have studied different types of jihad in Quran , elaborating this theory and studying its strategies i.e. Jihad is a software oriented strategy, with a broader meaning than soft war with the enemies. For a detailed elaboration of the subject, jihad has been studied according to Quranic discourse and its difference - in both concept and usage – with “qetal” (killing) has been illustrated.

Naskh is one of the most an important issues in Quranic studies and in many hadiths, been knowledgable about this issue is is considered as one of the qualifications for an interpreter of the Quran. Islamic scholars have divided naskh (abrogation) to three types: a) the abrogation of the ruling only; b) the withdrawal of both text and ruling; c) the withdrawal of text not ruling. Most interpreters and scholars have approved the occurrence of the first type but that of the other two are subject to disputes: while in the early centuries they were considered more likely to have taken place, their occurrence has been criticized later on. Studying the meaning and definition of the term ‘naskh’ and considering what Mostafa Zayd has said in this regard, this article defines the concept of ‘naskh’ and its boundaries and proves that the belief in “naskh al-telawah” is result of misunderstanding particular hadiths since the definition provided by these scholars is not consistent with the above-mentioned classification of naskh. Furthermore, there is no good reason for occurrence of naskh al-telawah, although there is no good logical reason against it, either.

one of the important topics in the science of Rijal has always been the principles for resolving the conflict of weakness and authenticity of narrators as many of very famous and important Shiite personalities are subject to such conflicts. Therefore applying these principles in attaining a correct result is necessary. Aytollah Khoee Has considered the viewpoint of rejal experts as authoritative therefore in case of conflict, has put aside both view leading to the anonymity of the narrator. in his opinion there is no room for preferable evidences in benefit of one side, evidences such as accepting the latest view or considering the number of attesters to each view, or preferring the view of the one more precise.

Most Sunni scholars consider all the companions of the holy Prophet (SAWA) as authentic. Hence, in their view, any tradition that is narrated on the authority of a companion, provided its chain of transmitters is not broken and its narrators verified, it is evaluated sound and is in no need of text review. Therefore the authenticity of the Companions is one of the principles of Sunni Rejal study. To prove the mentioned principle, they refer to Quranic verses and Prophetic traditions. In this paper, we have cited sources which have referred to these verses and traditions; then, these traditions have been evaluated on the basis of Sunni Rejal science. Ultimately we have shown that most of these traditions, because they have been narrated on the authority of weak narrators, are not authoritative.

After the demise of the Holy Prophet (SAWA), there appeared numerous yet opposing intellectual and theological movements – mostly comprising from Sunni Muslims. In order to justify their thoughts, each of these groups referred to Quran as well as Prophetic traditions. Amid these efforts, some Quranic verses came to be semantically distorted, while traditions experienced verbal and semantical distortions (i.e. incorrect explanations) and even some were forged. To deal with such traditions which were used by the intellectual and theological movements, Ahlolbayt (the Prophet’s Family) (SAA) adopted several techniques. Due to the occasion, they disclosed the cases of distortion, corrected the misinterpretations of the verses, or based on reasoning and narrative proofs, revealed the fictitious traditions.