مجله تحقیقات علوم قرآن و حدیث
سال یازدهم شماره 2 (پیاپی 22، تابستان 1393)

The study of style in studying different types of writing and discovering their stylistic characteristics, has been very effective in evaluating their genuineness. This science, either in its traditional form or in its new methods , has always been used by those studying the text and literal critics. This kind of study can lead us to reach a better understanding of the infallibles (PBUH) words and the authenticity of the words attributed to them. Studying the genuineness of traditions, according to text analysis including its style, is necessary in hadith studies; therefore this article, Based on new stylistic methods and taking into consideration works done in this field by traditionists, has studied the traditions attributed to the holy Prophet (PBUH) and indicated its stylistic characteristics. Stylistics employing methods mentioned by different schools in this field of study, considers each tradition as a text and the result of studying it is considered as an evidence for or against genuineness of the hadith. Moreover discovering the characteristics of the prophetic words such as: simplicity, being rhetoric and comprehensive are of the results of this inquiry. The interaction of the personal style of his majesty with that of that era, such as the impact of the divine teachings and the prophetic traditions on that days culture and the holy Prophet’s usage of contemporary skills, such as giving sermons and other methods, are the further issues discussed in this essay.

In studying the Islamic schools of historiography, the school of Kufa is distinct considering its different and vast branches. One of these branches is writing “maghtal</em>” books which owes its development historically to “maghtal</em>”writers such as Abi Mekhnaf (d 157 AH), Ibn Abe-ddonya (d281 AH) and Abu-l-faraj Esfahani (d. 356 AH). Consi-dering its hadith aspect, many famous writers from both Shia and Sunni lines, have contributed in this task. The corpus of hadith books named as “Arz-o-lmajless</em>” and famous as “Amali</em>”, if studied concer-ning its historical value, leads to important facts concerning Maghtal</em> events. A comparative study of Amali books and historical sources, concerning their writing styles, raises different questions. Of the most important ones is “why some of the traditions in “Amali</em>” are single strand while no trace of them is available in the other sources, especially historical ones. This essay answers this question with concentrating on the characteristics of this type of books.

The 34th</sup> verse of sura al-Nisa,discussing the gheymumiyat (guardian-ship) of men and the threefold measurement prescribed against the nushuz (recalcitrance) of women , has constantly been the focus of interest for of jurisprudents and exegetes ,on one hand and adversaries on the other hand. In these writings gheymumiyat of men which is a responsibility , has been in occasions interpreted as the right of ruling , and in others its position has been reduced to that of an agent and the word “noshuz</em>” has been explained in form of disobedience and refusing sexual relation with husband and the edifiying approach of the verse for solving this family crisis threatening its existence , has been considered as a punishment for the woman. In this article the exegetes points of view have been studied and criticized . it has also been explained that the gheymumiyat of men is the responsibility of organizing the family and not a right and that the fear of noshuz of women – according to its Quranic usage and the corresponding traditions – is approaching the limits of corruption and therefore it is fear of disloyalty . the evidences cited by exegets (the definition in lexicons, context and occasion of revelation concerning this verse) is all debated. Finally the remedy for preventing noshuz in order to stabilize the foundations of family life has been suggested.

Continuous association of Hazrat Ali (PBUH) with Qur’an and his presence in the house of revelation and his communication with the source of revelation are the grounds for Qur’an’s impact on Nahj al-balagha. Aside from its citing Quranic verses throughout the book, nahj al-balagha is semantically influenced by Qur’an, benefitting from Quranic teachings in all its themes, therefore providing the possibility to match various topics in one with that in the other. furthermore Nahj al-balagha, in many cases, can be considered an interpretation of Qur’an. It has explained and interpreted ambiguios verses of Qur’an, providing a better understanding of this Holy Book. For example, when God introduces Hazrat Mohammad (PBUH) as a good role model, Hazrat Ali (PBUH) on one hand by using similar or equivalent words explains the content of Qur’an and on the other hand by mentioning different reasons and evidences about the Prophet’s way of life explains and interprets the verses .Besides being a role model and good example, his earnest attempt to lead people, his being trustful, having pure ancestors and descendants are some of the Prophet’s characteristics mentioned in both Qur’an and Nahj al-balagha in similar expressions. The semantic resemblance of Qur’an and Nahj al-balagha in their description of the Holy Prophet is the subject of this research.

One of the most beautiful sayings of Nahj al-balagha, formally and semantically, is that of 289th</sup>. Imam Ali (PBUH) in this saying adds up the characteristics of a person who deserves to be a brother of him. Different items in this saying having been issue to debates by translators and interpreters of Nahj al-balagha. Studying these debates leads to a new understanding of the words of Imam. however, about some not much has been said. The first opacity concerning this saying ,is its speaker as in some hadith books such as al-Kafi and historical books such as al-Bidaya wa al-Nahaya, the speaker is considered Imam Hassan (PBUH). The second point is the addressee of this words ie. To whom this saying was addressed and who was meant by it. The third point is the meaning of the the clause”kana zaiifan mostaz’afan”</em> and the last one refers to the structural and syntatical role of the clause”la yudli bihojaten hatta ya’ti ghaziyan</em>”. In this article, giving an acceptable answer to these questions has been pursued. According to this article, the speaker is Imam Ali (PBUH) and the addressee is all those who want to reach the status of a brother to Imam Ali (PBUH) although a particular addressee such as Abuzar Ghefari is not refuted. the meaning of the first clause mentioned is that he was not a man of power and people thought of him as weak: the second clause is defining the clause “fa huwa laysu ghabin wa sillu wadin</em>”.

One of the difficulties encountered by the translator in the process of translation is the translation of cultural –bound words and conveying its desired impact in the target language. This problem gains greater importance in translating religious texts including Qur’an, in which cultural words comprises considerable amount of Quranic verses. This article has tried to compare the quality of Arbery and Yusef Ali’s translations, considering their choice for cultural words and their ability to produce the desired result in English. Therefore verses have been chosen in which distinct Islamic cultural concepts have been discussed along with the two mentioned translations in English and the Persian translation of Makarim Shirazi. In this study the word equivalents in the two translations mentioned have been studied considering their adequateness and correctness, alongside with the correctness of their understanding of the mentioned verses at whole. This article has reached these conclusions in Arbery’s translation the emphasis was on the addressee and the Islamic cultural words had been either literally translated or given equivalents known in Christianity, whereas Yusef Ali tried to convey these notions in English, mostly by leaving the words without any translation in English while giving extra explanations.

In studying each phenomena and subject in Qur’an in addition to finding its correct meaning in Qur’an, lexicons and exegetes, a thorough understanding of that phenomena and its function in the community at that era is very important. Paying attention to the context of a speech and having a socio-historical approach reveals many unknown aspects of the subject which will not be known otherwise. One of the important issues in the history of the prophetic mission of the holy Prophet (PBUH) is the oral debates of the infidels against the divine call. Among the incorrect attributions assigned to Qur’an and the holy Prophet, Poem and poetry, has a special status. An accusation that is still employed for attacking Islam. this article relying on the socio-historical approach studies the phenomena of poem and poetry in Qur’an and the infidels aim in asserting such an accusation and the Quranic way of approaching it.