پژوهش نامه قرآن و حدیث
پیاپی 33 (پاییز و زمستان 1402)

Kisāniyyeh should be mentioned as one of the first sects that theoretically entered the topic of Mahdism. The concepts of Mahdism have been widely discussed and abused in this sect. What is questionable are the reasons for the tendency of Kisāniyyeh to forge and distort hadiths and teachings of Mahdism. This question becomes important and it becomes a place of discussion and investigation because it is not possible to understand Mahdism as a term from Mukhtar's words about Muhammad ibn Hanafiyeh. And on the other hand, the leaders and elders of Kisāniyyeh, including Muhammad ibn Hanafiyeh and his son Abu Hashem, were promoters and believers of Mahdism believed by Twelver Shia, and they did not claim Mahdism. This article seeks to find the answer to the above question by adopting the descriptive-analytical method. The findings of this study indicate the extensive influence of ghāliyān (exaggerators) on Kisāniyyeh in the matter of Mahdism. Also, the existence of Sabʾiyeh in Kufa at the same time as Mukhtar's uprising is one of the other factors of the tendency of Kisāniyyeh to the subject of Mahdism and forgery and distortion in this field. As a result, Kisani ghāliyāns and Kisāniyyeh influenced by Sabʾiyeh created several kinds of fake hadiths and teachings, including "Mahdiism of Kisāniyyeh leaders", "abuse of concepts of Mahdism" and "interpretation according to the opinion of some verses of the Qurʾan in line with Mahdism teachings".

Sufi's personal attitude and introspection creates all kinds of inconsistency and opposition to the context in their interpretation of the Qur'anic verses. This causes the creation of different levels of esoteric interpretation in Sufia's reference to verses. Their esoteric interpretation of the verses sometimes contradicts the appearance of the word and does not match the literal meanings and in some cases, it goes beyond this limit and reaches a difference with the meaning of the verse. Sufi's way of interpreting and relying on a personal and esoteric interpretation of the verses sometimes becomes more prominent and shows itself in the form of confiscating the desired and confusing the topic; and in its more acute forms, it leads to contradictions and contrasts with the main meaning of the verse. In this essay, firstly, various forms of contradictions and inconsistencies in Sufi's esoteric interpretation and reference to Quranic verses are categorized; and then for each of them, numerous examples of the main texts of Sufiya's prose have been quoted, and below each of the examples there are explanations regarding the aspects of inconsistency, conflict, contradiction or incompatibility with the related verse or verses. The result shows that the examples of different types of inconsistency and conflict in the esoteric interpretation of Sufi writers and sheikhs of the verses use similar and identical patterns, and their basis is in the esoteric interpretation of personal and emotion and tendency towards the interior and giving originality to the way of the heart and discovering the inner meaning in this way. The Sufis were not bound by the appearance of the verses and often imposed their own meaning on the verses.

Ayatollah Boroujerdi is a rijālī jurist who has a profound view on the issue of hadith and documents. He has works in the science of Rijāl (knowledge of the condition of the narrators of hadith). In addition to his jurisprudence, which has recounted many of his scholarly abilities in hadith research, the valuable book Al-Musuʿat al-Rijālīyyah presents some of his rijālī’s views. Given that; investigating different styles of rijālī and analyzing them as one of the tools for deriving Sharia commandments can provide the basis for the development and expansion of the science of rijāl and reaching deep knowledge, therefore, in this essay, referring to the remaining works of Ayatollah Borujerdi and his jurisprudence and principles; using the descriptive-analytical method and relying on library documents, we have investigated and analyzed his rijālī approach. His most important basis in knowing the narrator is the belief in the necessity of the science of rijāl in knowing the narrators; disbelief in the principle of obstruction in proving the justice of the narrator; belief in the validity of the rijālī books of the ancients as authentic scientific documents; belief in the inadequacy of Kutub Arbaʿah to recognize and introduce narrators; the amount of narration as a factor in knowing the narrator; the validity of the consensus of the predecessors and mashāyikh thiqāt (elders of the trusts), etc. Also, by looking at the works of this rijālī jurist, we can see that his method in correcting and modifying hadiths is: a historical look at the documents; the priority of referring to Kutub Arbaʿah compared to other texts; a comprehensive view in quoting the sayings of rijālī scholars; relying on the reports of rijālī scholars and the sayings and citations of scholars, etc.

Sometimes, the fame of interpretation prevents re-reading of verses. Verses 32 and 33 of Surah Aḥzāb have always been the subject of interpretation, and they have interpreted it in the address to Ummahātul Muʾminīn (Mothers of the believers) and recommending hijab, chastity, and their confinement at home. It seems that this interpretation is in conflict with the dignity of the prophet (pbuh), historical evidences, context and political atmosphere of the surah. The outcome of the critical analysis of these verses by examining their keywords, showed that in the interpretation of the verses, it is possible to assume that these verses have a political content and it cannot be merely interpreted as a recommendation to the Mothers of the believers for modesty and chastity. Based on this possibility and reflection, the phrase «فلا تخضعن بالقول» means not to be humiliated, not to obey and not to be influenced by the hypocrites; and the meaning of «قرن فی بیوتکن» is to establish peace and extinguish the fire of sedition in the house. Historical evidences indicate that this interpretation entered the sources of interpretation from the early centuries with the aim of hiding the influence of hypocrisy in the homes of the Prophet's wives, and downplaying the errors of the Ummahātul Muʾminīn and subsequently the numerous rebukes of the Qurʾān.

Some contemporary Qurʾān scholars consider it important to reach the understanding of the primary audience of the verses of the Qurʾān in the matter of interpretation and consider it as the key to solving interpretation disputes. This Qurʾānic scholars have called the interpretation based on the understanding of the Arabs of the descent era as "historical interpretation". Although limiting to the understanding of the primary audience in interpreting the Qurʾān has disadvantages, but knowing their understanding also has advantages; and commentators of the Qurʾān have paid attention to the understanding of the Arabs in the era of descent in the interpretation of some verses. Due to the long time interval from the beginning of Islam, the interpretations about the verses of the Qurʾān have increased, so it has become difficult to reach the understanding of the primary audience. It seems that the first step to discover the understanding of the primary audience is to examine the rules and criteria based on which interpretations that were formed after the beginning of Islam can be separated from the interpretations and understandings related to the beginning of Islam. For this purpose, in this research, we investigated such criteria using a descriptive-analytical method and based on library sources. The most important of these criteria are as follows: A) The absence of interpretation of sectarian-belief opinions. B) Not removing the verses from their original meaning. C) Precedence of Qurʾānic verses over literary rules. D) The absence of interpretation from scientific and philosophical points of view.

In the process of communication, non-verbal communication has a special role and validity. Today, the position of this type of communication has been more attention and scrutinized by scholars than in the past. Among the types of non-verbal communication, eyes are more important than other parts of the face in transferring concepts. It is necessary to understand and recognize the religion's opinion about the most important type of interaction in human society, that is, the gaze between a male and a non-maḥram woman; especially in the current situation where the media is making lots of effort to normalize relations between non-maḥram people. In this article, the most important document on the gaze between non-homosexuals, i.e. verse 30 of Nūr, is examined; and the opinions of thinkers and lexicographers have been explained about the central word of the verse, which is ghaḍ. Since determining the rules and dos and don'ts of non-verbal communication of gaze can be followed in the opinions of jurists, therefore the opinions of elders in this field have been researched and presented.

Empirical sciences and modern human achievements have been mentioned as one of the tools to reach the meaning of the Qurʾānic verses. Some Qurʾānic commentators and researchers have considered verse 33 of Surah al-Raḥmān to be one of the scientific miracles of the Qurʾān. This view can be disputed from two perspectives. The precision in the meaning of the words of the verse indicates that the word «نفوذ» literally means "exit"; and its use in ascending to the sky is a new application and caused by a neglect of the original meaning of this substance, which was formed under the influence of human achievements in the field of contemporary cosmic sciences. Because in the usages of the Qurʾān, the two roots «عرج» and «صعد» are used to ascend to the sky. On the other hand, paying attention to the inner context of the mentioned verse indicates that the meaning of the verse is to weaken and show the weakness of jinns and humans against Allah's power and not leaving them from the divine dominion. Also, by reflecting on the verses before and after verse 33 of Surah al-Raḥmān and their relationship with each other, it becomes clear that the context of these verses is related to the conditions of the Day of Judgment and the reckoning on that day; and the meaning of the verses is to express the encirclement and dominion of Almighty Allah over jinns and humans.

Language is an efficient tool that affects the audience in a wonderful but hidden way. To reveal this hidden influence, the method of discourse analysis is a significant tool. Therefore, this study aims to present a discourse analysis of the critique of the discourse of having children of Almighty Allah in the Qurʾān by using the tools of text analysis and the discourse theory of Lacla and Moff and to show what linguistic strategies and how the Qurʾān has used to criticize this discourse and influence the audience. The result is that the Qurʾān has used various language strategies to weaken the mentioned discourse. Some of the tools that the Qurʾān uses for this purpose are: Negation, repetition, attribution of negative signifiers to the signifier under criticism, assigning special signs to alleged children, persuasion through argument, persuasion through analogy and rhetorical questions. Also, the Qurʾān has represented a negative identity of those who claim to be Allah's children with debilitating signs. And on the other hand, by using the chain of equivalence, Allah the Most Exalted has given a positive identity in opposition to having children; and in this way, it has pushed the audience away from the discourse of having children and towards the discourse of the Qurʾān. In general, the Qurʾān has pushed the mentioned discourse to the sidelines with its solutions. Unlike their contemporaries, the beliefs of the Muslims of the descent era remained intact from the idea of having a child for Almighty Allah.