فصلنامه مشکوه
پیاپی 135 (تابستان 1396)

Her Holiness Fāṭima (A.S.) has a high status not only among the Shī‘as but also with the Sunnīs. In this writing, with reliance on the Sunnī sources, the revelation occasion of some of the verses, such as mubāhila, taṭhīr, and Sūrat al-Kawthar about Ḥaḍrat Zahrā and Ahl al-Bayt (A.S.) has been studied and her spiritual station and grandeur to God has been emphasized.

According to Islamic principles, sustenance is one of Divine decrees that every person has a specific share of it and will be fully provided with it before he dies. This rule is displayed in the hadith, “No one will die until his Sustenance is completed”, which has provided the ground for the researchers’ theorization. However, none of the current approaches has given an inclusive analysis of the doctrine of sustenance and the above-mentioned hadith. Thus, with the method of analysis of text according to the principles and rules of fiqh al-ḥadīth (hadith appreciation), the present research undertakes to reappraise sustenance completion in three sections of semantic single words; hadith evidences, including origins and causes for issuance of the hadith; and finally, elucidation of the components of sustenance completion. To this end, with reliance on the verses and traditions, it discusses the concept of sustenance completion, its expanse and its relation to the God wariness and human attempt and with the formation of the hadith family, it touches upon the basic preconditions for a full reception of sustenance. Discussing about the expanse of sustenance, it reminds the usefulness of full acquisition of sustenance by stating its types and the possibility of its expansion and contraction and indicates in another section that God wariness and trust in God are two key factors for avoiding excessive demand, excessive striving, and deviation from the course of sustenance completion.

Deliberation on the revealed verses suggests that the status of moderation and the applicability of its ordinance to the human Divine nature and the creation order is pivotal in religious societies, because deviation from moderation is directly related to different deviations in epistemic beliefs and paves the ground for it. Adopting the descriptive-analytical method, the present paper has dealt with the status of moderation in religious society by bringing up the indexes, objective symbols, the modifications that Islam has brought into Paganism, and the outcomes of abandoning moderation. It is aimed at explaining thereby such indexes as right-centeredness, rationalism, and avoidance of violence and enumerating such instances as causing evil and corruption, disagreement and disunity, distortion of religion, disbelief and misguidance, and entanglement in the worldly and other-worldly torments that are caused by abandoning moderation.

Contrary to the ambiguous verses, the ambiguous hadiths, that have similar texts, have not been researched on. What is meant is any type of hadiths about which, despite their apparent content and referent, the intention of the Infallible (A.S.) is not evident.
These hadiths, in case enjoying valid sanad and their referent not being in open contradiction with intellect, are presented to the unequivocal hadith or verse, namely the hadith and verse whose referent and intention of them are evident, and explained accordingly. If, however, we do not find an unequivocal verse or hadith about them, we need to leave them undecided and do not comment on them.

The reflection of the culture of the time in the Qur’an is an issue that dates back to the time of the Revelation of the Qur’an. However, at present a new perspective has formed around it and many controversies have emerged about it. This research is intended to clarify the relation between the Qur’an’s seven heavens and the culture of the time of Revelation by examining the perspective course of the interpreters under the verses concerning sab‘ samāwāt (seven heavens). Having examined the interpretations, it was clarified that only since fourteenth century the interpreters have dealt with the relation of seven heavens with the culture of the culture contemporaneous with the Revelation and before that they had been attempting to answer in other ways the reason for the number seven of the heavens in the Qur’an. It seems, however, that the Holy Qur’an had been in agreement with its contemporary only in using the language without acceptance of the content connotation of the vocabulary. As a result, just in order to use the same language as that of the people, it used the term “seven heavens”.

Research on the translation of the Qur’an has a short history. Some researchers have dealt with this important task by careful study of the subtleties of various syntactic structures of the Qur’an and its comparison with Persian language patterns. The present research is intended to study and critique the Persian equivalents that the ancient and Modern Persian translators have selected for applying the syntactic role in the Qur’an; the diacritical marks that according to the sources’ statistics over 700 instances of their application have been seen in the Qur’an. Given the intricacy and relative subtlety of this pivotal role in some verses of the Qur’an, the study of “present” and the critique of the translators’ attempts in finding equivalent for instances of the application of this syntactic role in the Qur’an has led to interesting results. In this article, the important and controversial instances of the application of this role in the Qur’an have been mentioned according to the extant sources. Then, the selected equivalents of the selected translators for these instances have been extracted and examined and further on the Persian equivalent in question has been evaluated and critiqued with respect to the patterns of the translation of “present”. In conclusion, besides elucidation of the differences between the grammarians and translators in determining the syntactic structure of “present” in the Qur’anic phrases, the degree of each translator’s awareness and loyalty to the Arabic syntax and the Persian grammar has as far as possible been clarified.