مجله تحقیقات علوم قرآن و حدیث
سال سیزدهم شماره 4 (پیاپی 32، رمستان 1395)

One of the two major trends of Shiism is the one which called Usouli Shia and on the other hand there is another trend which has a special consideration on the Hadith.
Usoul trend has been established by Mufid, Sayyed Murtaza, Tuosi in Baghdad in fourth and fifth centuries. This trend transferred to Iran via their pupils and was altered on that area. This trend was well-known as moderate Shia trend.
This trend influenced on scientific and literal works and also Shiite commentaries of the Quran. Majmaa al-Bayan and Rouz al-Janan are two of these exegeses.
The most important features of these two interpretations are: ''paying attention to the external meaning of the Quran'', "avoiding from esoteric meaning of the Quran" and "being coordinate with the other Muslims, that is, Sunni Group". This study is going to focus on introduction of this tendency and its features. Bayan,

Replication or attributing something to someone other than the real authority, has long been employed in the history of hadith. It seems that some of the recorded propositions in hadith sources are replicated ones. However any research in the field of theology, religion, and hadith including challenging issues such as Jihad, assassination, torture,etc relies on the available propositions and hadiths which are suffering from this defect. In order to reach Islam’s original point of view on any issue from that of the Muslims, it is necessary to identify replicated hadith from the genuine ones. Hence, this paper studies the history of replication, examines the reasons for such a process, and provides some strategies to differentiate between the genuine and the forged hadiths. Consequently, five motives have been identified and four strategies introduced for distinguishing the genius from the forged.

Denise Spellberg’s article on “Aisha” in the Encyclopedia of Quran pays much concern to the story of Ifk (falsehood) in the verses 11-20 of Sura al-Nur. In her narration of the story, the writer has confined herself to the traditions on the causes of revelation rather than the verses proper. She proclaims these verses as the most explicit ones about Aisha; whereas the forth verse of Sura al- Tahrim is more explicit .Although she considers these verses as the clear manifestation of Muslim sectarian disagreement, but the Shia and Sunni have no serious disagreement on these verses. She claims that the Shia accuse Aisha of adultery; however according to them, not only Aisha but also all the wives of all the prophets are innocent of any such act. Spellberg considers interpretation of the Quran subject to the exegetes’ appeals and biases, whereas Muslim scholar's requirements and qualifications for any interpretation goes beyond all these personal preferences . Dedicating great value to the impact of presuppositions and appeals has root in philosophical hermeneutics that suffers from many flaws. She also asserts the impact of gender on the Quran’s interpretation, neglecting the fact that the diversity of interpretations on verses concerning women has root in the epistemological principles of the exegete and the cultural-social conditions of his/her era, rather than his/her gender.

For the Muslims, the Quran has been handed down from generation to generation from the time of the Prophet. Thus, the most important evidence for the genuineness of the Quran as the one introduced by of the holy Prophet, is its broad authentication (tawator). However, this argument is absent in the western studies of the history of the Quran. On the contrary, some western scholars such as Wansbrough and Hawting claim that due to the lack of information in the Quran concerning its development, all the information on this issue is confined to the hadiths which have been produced in the ninth and tenth century CE. Therefore, there is no data available from the contemporary sources which can be trusted on the issue concerning the two formative centuries of Islam. They consider the Quran as the product of two century discourse between the Muslims and the believers of other religions whose text has been finally canonized in the third century AH. Quite contrary to Wansbrough’s opinion and that of his advocates, a quick look at the history of Islam reveals that Muslims had travelled to different regions, including Europe in the first decades of its emergence. Hence the Christians and Jews had observed their religious rival with open eyes. It is not possible that such a significant event as canonization of Quran may have occurred in the second or third century AH, and none of the non-Muslim historians made reference to it. Moreover, western scholars studying the history of Islam in the recent century, have all accepted the Muslim’s reports, no one having narrated it otherwise.

The rhetoric delicacies of the Quran as one aspect of its inimitability, have long been studied by scholars of Quranic sciences. The study of the style of the Quran, as one of the rhetoric issues of Quranic studies is considered a newly emerged field of study , employing the contributions of the Rhetoric and enriched by modern criteria .
This article using descriptive-analytical method and based on stylistics criteria, has studied the literal beauties of the Sura al-Ghiama at four levels; the rhyme and melody, semantics, syntactic and imagery. The current study demonstrates that repetition, changing the position of a part of speech forth or back, omission and the change of addressee are the most prominent stylistic devices of this sura. Each of these styles has contribution to the sura’s general purpose. Coherence of verses and the consistency of the melody and imagery, are other literal elegances of this blessed sura

By the pass of time, some hadiths have suffered damages including: paraphrasing without observing its qualifications, alteration and inaccurate application of the hadith to the verses of Quran. These defects are considered obstacles to proper understanding of the hadith and its acceptance without further inquiries. It is therefore necessary to examine the authority and source of a hadith prior to it is acceptance or rejection, and prior to its interpretation , given it is accepted.
The hadith known as that of mosquito (ba’uza) is among those claimed as forged. It is published on the authority of Imam Sadegh (PBUH) and narrated in the Qomi Exegesis claiming that the mosquito mentioned in the verse 26th of the Sura al-Baqara refers to Imam Ali. There is also a hadith in the exegesis attributed to Imam Askari(PBUH) which some consider as an evidence to the falseness of the mentioned hadith. Contrary to the cited view, others try to find a justification to reconcile the two hadith.
Examining the isnad and the text of the mosquito hadith and technically evaluating it by gathering other hadiths on the issue, this article has considered both the possibility of reconciliation or preference of each hadith. Eventually it became clear that the hadith was damaged due to improper paraphrasing which made ground for misunderstanding, alteration in the text and use of deceitful methods (tadlis)in the isnad can also be traced back in this hadith. It is also concluded that denoting mosquito to Imam Ali(PBUH) in the 26th verse of the second sura ,as the exoteric meaning of the verse is not correct , the correct hadith of it being available.

In time lapse, some hadises effected by many damages like: paraphrasing without mentioning its qualifications, sophistication and inaccurate adjustment to the verses of Quran. these damages are prohibiting the true intellection and cause without enquire acceptance of some hadises. Therefore it is required to acceptance or rejection of the credit of it or if a hadis accepted, to get logical understanding, must research about it source and credit of it. among the hadises that some interpreters claimed that theyre fake, is the hadis of baooza in qomi's interpretation that say the purpose of baooza in verse(Bagharah/26) is Imam Ali. another hadis which is said in Imam Askari's interpretation, some people define it as the sign of baooza's fiction. in opposition, some people has been efforted to discover a relationship between these two hadises. In this article we seek for taking reasons or possibility of these hadises preferences with logical and practical documentary and the text of baooza with its technical research among that creation of hadises group and textual analysis of related hadises and it is clarified that baooza's hadis has been harmed from paraphrasing without mentioning its qualifications, and it caused false understanding from explanation of verse. in addition, destroying sophistication in text and dissemble in baooza hadis's document are traceable and it is agumented that "baooza" word adjustment to Imam as the heart of 26th verse of bagharah is incorrect and true hadis is accessible.