مجله کتاب قیم
پیاپی 16 (بهار و تابستان 1396)

Study on Quranic exegeses demonstrates that previous exegetes’ understanding of some verses is different to subsequent ones. These distinctions raise a question that why these disagreements and alteration of viewpoints appear in comprehension of Quran. How one can explain this phenomena in a scientific manner? To answer to this question, Quranic researchers often examine epistemic factors and pay less attention to non-epistemic ones. One of the effective non-epistemic factors of alteration in exegetes’ viewpoints is concept of ideology in social sciences. In this essay, alteration done in contemporary exegeses of some verses has been reviewed with relation to previous periods by usage of concept of ideology. The outcome is that constituting new ideologies lead to alteration in contemporary exegetes’ understanding from several aspects.

There are ideas in Sunni’s history of Hadith which its analysis plays an important role in interaction with Hadith and tradition. Quranion’s belief is one of these ideas that has been expanded in recent era. Since ideas of Quranion can be lead into eclectic foundament-contentious, and expansion in negative views about tradition, scientific analysis of their bases is essential. Thus, this essay attempts to explain bases of Quranion’s idea about denial of tradition’s authority, its certainty, and its proof, with an analytic approach and by usage of different books. The most important bases of Quranion explained and criticized are “monopoly of divine revelation in Quran”, “God’s will to exclusive protection of Quran”, “monopoly of canonization in holy Quran”, “inclusiveness of Quran in explanation of all religious needs”, “monopoly of eternality of words and meanings in Quran”, “monopoly of sanctity of words and meanings in Quran”, “divisiveness of tradition”, and “denial of historical authenticity of prophetic traditions in terms of codification”.

One of the aspects of Quran’s literal miracle is text structure and special melody of words and verses. This reflects in words in intra-textual and extra-textual views; outward melody of Quran is outcome of “letter’s features and kind of pronouncement”, “pretty combination of letters and iᶜrab”, “letter’s extension”, “increase or elimination of letter”, “wise combination of words”, “role of verses’ spacing”, and “special style of Quran”. However inward melody of Quran is resulted from high correlation between word and meaning. Thus, just as structural features of Quran’s words effect on formation of melody text, melody of words effects on words meaning too. Quran’s melody in the process of performance inclusive of inward and outward melody appears depending on reciter’s features, abilities, and his knowledge of formulas, tone, and other aspects of recitation of Quran. Thus, based on achievements of this essay, we can call inward and outward melody of Quran’s words intrinsic melody, and the one rising from reciter’s feature accidental melody of Quran.

Paying attention to educative role holy Quran in human life and Its considerable influence on the guidance indicates that in addition to effectiveness of its content, it’s applied method has special importance and should be observed. This article attempts to extract functions of question in the process of education, in addition to clarify its special position, by reflection on Quranic questions and by analysis of technical-formal language. Results demonstrate that interrogative literature in holy Quran is a strategy including of numerous functions with the goal of addressee’s education: making connection with subject, creating cognitive tension, revision of viewpoints intuitions in the field of inward change, elimination of neglect and reminding of innate and rational axioms, expansion of views regarding to facts, emotional excitation, presentation of proofs for claims, notification regarding to communicational position, declaration of intellectual contradictions of addressees, detection of faults and help to changing function, opening fields of thinking. These are several educative functions of question in holy Quran that totally present special strategy for teaching and education.

Human’ truth and its cognition is one of the important discussions that effects on bliss in life and hereafter, understanding of hereafter’s truth, and quality of gathering human in the day of resurrection. From a long time ago, truth of human has been discussed among Muslim and non-Muslim thinkers. “Physical accident”, “material physical substance”, “delicate material”, “both of self and body”, “self alone” are among the most significant viewpoints about the subject. Main purpose in this essay are discovery of human’s truth in the view of verses and narrations, and criticism and evaluation of existing views regarding to mentioned verses and narrations. At first by descriptive and analytical method, this article has expressed the issue and different approaches as an introduction, and then has clarified the human’s truth in verses and narrations. The result was that many views are false and just some of them are compatible with verses and narration, based on Islamic teachings.

Ahl al-Bayt (pbut) as the owner of predecessor prophet’s sciences, in some of narrations, have expressed several parts of Torah’s teachings and documented Torah in his debates with the people of the book. In the view of Ahl al-Bayt (pbut), Torah has been descended suddenly to Moses (pbuh) at Miqat. Torah in their statements refers to real Torah and sometimes metaphorically refers to five books of Moses (pbuh) and other books of Old Testament which Jews contemporary to Ahl al-Bayt (pbut) possessed. Major structure and concepts of contemporary Torah to Ahl al-Bayt (pbut) match current Torah, but after Ahl al-Bayt (pbut) period, changes have been made in some of its teachings. Their method was not absolute denial or acceptance of Torah; rather they accept some of its teaching and utilize them for legitimacy of Islam. Furthermore, they mention some parts of original Torah of Moses which has been lost. This essay attempts to retrieve some original teachings of current Torah and some lost text of Moses’s Torah by using these narrations and comparison them with Old Testament.

Treatise of Mofaḍḍal is one of the Shiite’s hadith heritages known as dictation by Imam Sadiq (pbuh) to Mofaḍḍal bin ᶜOmar Joᶜfī. This book has been studied in this essay in order to evaluate its validity in terms of its attribution to Imam Sadiq (pbuh). Reputation, acceptance reflected in numerous prescriptions, descriptive books, and multiple translations are some evidences documented for correctness of its attribution. Then, textual criticism employed for evaluation of its authenticity, so we approach the truth by different methods of intra-textual and extra-textual criticism. Numerous similarities between this book with others lead to doubt about its attribution to Imam Sadiq (pbuh).

Reputed viewpoint among succeeding and contemporary jurisprudents regarding to the claim about the dead is that in addition to evidence, the claimant must take an oath. This oath documented in several narrations of Ahl-Bayt (pbut) is called “yamin estedhari” or “motammem estedhari” (supplementary oath). This essay has evaluated proving narrations of “Yamin Estedhari” and the result is chains of transmission of these narrations are faulty or their content don’t prove this oath, instead the content concerns other contexts regarding to either inversion of claim or single just witness besides oath of claimant. Therefore, considering mostafīḍ general narration and some of special reasons, claimant has a single obligation of giving evidence.

Ismail bin Abī-Zīād Sakkūnī Shaᶜīrī is one of the narrators whose narrations quoted several times in different books that resulted in his significance in narrative and juridical sources. He has described “weak” and “Sunnite” in juridical and Rijali sources for several reasons: lack of sheikh Sadūq’s fatwa about his exclusive narrations (Monfaredāt), explicit view of several jurisprudents and Shiite Rijali scholars about his weakness, being Sunni, and even his heresy, and joint path with Sunnis. In this essay after clarification of mentioned reasons and evidences, these statements has been rethink critically in order to discover their validity in proving the mentioned view about Ismail’s weakness and being Sunni. The result was that regarding to the reasons and evidences, some effective documents about his weakness or credibility have not been considered or the mentioned view is exclusively based on reference to Rijali sources. Lack of attention on his credibility and belonging to Īmāmīeh such as his narration’s content, lack of Ahl-Bayt (pbut)’s reservation for saying narration to him, his narrations’ acceptance, quotation of narration of him by consensus’s companions, and numerous quotation of narration of him by scholars are other defects of this viewpoint. Thus, Ismail will be accepted among Shiite narrators and even among credible Shias.