نشریه قرآن شناخت
سال نهم شماره 1 (پیاپی 16، بهار و تابستان 1395)

The verses on inheritance are part of the Qur’anic verses which are among the most important verses on religious injunctions, and their long interpretive and fiqhi debates prove this point. One of the interpretive debates about the verses of inheritance is ascribing or not ascribing the verses on inheritance to individuals other than divine Prophets when inheritance is divided. Most Sunnite commentators, citing Abu Bakr’s statement which he relates from the Prophet (pbuh); «ÇäøÇ ãÚÇÔÑó ÇáÇäÈíÇÁ áÇ äõæøÑöË¡ ãÇ ÊјäÇåõ ÕÏÞهñ» (We the assembly of prophets do not legate anything, what we leave behind, will be charity), maintain that this hadith is concerned with the verses of inheritance. Expounding the purport of the verses of inheritance on the basis of the arguments which Zahra (pbuh) mentions in Fadak sermon, this research investigates the mentioned claim and concludes that the idea which the hadith in question presents is contrary to the Qur’anic verses, and the claim of ascribing inheritance verses to the mentioned hadith is rejected. Therefore, this hadith is apocryphal and the views which try to prove the idea of ascribing inheritance verses to the mentioned hadith are of no avail.

‘‘Interpreting the Qur’an by the Qur’an’’ is the method which Allamah Tabatabaei uses to interpret the holy Qur’an. According to this method, in order to understand Quranic words, attention is given only to common usage and common understanding, as a primary affair for formulating the idea of conversing and as the main criterion for understanding other verses, in such a way that the Quran is viewed as one single system and all the verses are considered in relation with each other. In this way, the meaning or application of a word is defined. Of course, in common usage, the meaning or application of a word may be different; therefore, the idea of application will be propounded. Therefore, the concepts of Quranic verses correspond with a special kind of application and in this respect, the narrations of the Infallible Imams (pbuh) have a specific role. Therefore, we can say that Allamah’s method consists of two parts: interpretation and application, and expounding this question can help in developing an outstanding method of interpretation of the Quran. Investigating the preminaries of the method of interpreting the Qur’an by the Qur’an, the present paper explains this idea which we find in Allamah’s interpretive method.

In modern semantics, lingual actions and the axiological identity of their elements are based on the semantic relationships which are noticed in making the shades of meaning. Obedience and its derivatives are among the important vocabulary in the holy Quran and the semantics of this word and its linguistic structures play a part in discovering the worldview of the holy Quran and its semantic system. The present research, first investigates the meaning of obedience and development of its meaning in the two periods of pre-revelation and revelation of the Quran by using an in-temp approach. Then, using a descriptive-analytical method and contemporary approach and analyzing the shades of meaning, the author expounds the relationship of this linguistic element of revelation at three levels: collocation, substitution and semantic mutuality with the other words related to the Quran in two massive realms: the ontological system and legislative system of the Holy Quran. In the worldview of the holy Quran, obedience is defined by the legislative system in the sphere of faith and submission theoretical of God only with the submission of all existing things in the universe by showing complete obedience to and constant fear of God. Generally speaking the shades of meaning of the substance of obedience in the aforementioned levels indicates an accurate system that circulates round the axis of monotheism in the universe from ontological aspect and legislative aspect, and man’s felicity in his individual and social life can last in light of adhering to the principle of obedience just as disobeying God’s commandment leads to man’s falling into disgraceful chastisement.

Resting on the phrase: “ÃóÚúÑöÈõæÇ ÇáúÞõÑúÂäó’’ some narrations order that the final vowels of the words be identified while reciting the Quran. The exegetes, scholars of the Quranic sciences and experts in explaining the meaning of hadith mention different probability meanings of these narrations. This research, with the aim of presenting a better and clear idea of these narrations, investigates, and explains them and then concludes that the word «ÇÚÑÈæÇ» in some of these narrations is derived from Erab, meaning the apparent or concealed sign which is, according to various factors, placed at the end of the word. Consequently, the word «ÇÚÑÈæÇ» in the narrations is an order for reading Qur’anic words correctly by observing the final vowels of the words, the opposite of which would be incorrect recitation of the words. According to some other narrations the word «ÇÚÑÈæÇ» which is derived from Erab, means elucidating and explaining the meanings of words and is an order for deliberation on the meaning of Qur’anic words.

Every discipline covers varied topics. Quranic sciences have a wide variety because of the diversity of the topic areas of the Quran. Can the topics of the discipline of Quranic sciences be classified or do they belong to no particular category and can never be classified? In order to answer this question, the present paper, using a descriptive-analytical method, considers the diversity of the topics, of Quranic sciences in the ancient books on Quranic sciences, investigates the classifications proposed by the scholars of the Quranic sciences in its broad sense and finally introduces new systems of classification to overcome the deficiencies in previous systems of classification. The topics discussed in the sciences of the Quran fall into the following categories 1. preliminary discussions 2. discussions about the nature, characteristics of the Quran, 3. history of the Quran 4. discussions about the words of the Quran 5. discussion about understanding and interpretation of the Quran and 6. discussion about translation of the Quran.

In the "traditions of 'ard", the Quran is introduced as the criteria for the validation of hadith. One of the questions posed about these traditions is whether the validity of a hadith is dependent on its agreement or slight disagreement with the Quran. Some of the answers to this question are mentioned in this paper. The paper sees that if a hadith is confirmed by other than content-based evidence, it is regarded as slight disagreement, but if we want to confirm the validity of the hadith by citing content-based evidence, then, only total agreement of hadith with the Quran or other decisive evidence can be effective, and so, any kind of disagreement will cast doubt on the validity of hadith. The author believes that the traditions of 'ard show the criteria of the validity of hadith according to content-based evaluation and that they are alien to non-content-based evidence. This approach is more preferable than the other explanations because it preserves the exoteric meaning of the traditions of 'ard and is need of committing offence.