رامین طیاری نژاد

In the levels of jarh (criticizing) and ta’deel (praising) narrators, the most severe confrontations by early rijali scholars were with the ghalis (exaggerators). In response to this viewpoint, two approaches have been taken: In the present era, some rijali scholars have tried to remove the accusation of exaggeration from some narrators to find a way to accept their narrations. From ancient times, a few have even assumed, even if exaggeration is proven, that it does not prevent a narrator from being reliable. Ayatollah Khamenei is one of those who believe in the possibility of bringing reliability and exaggeration together, and with considerable evidence, he has opened a way to trust some of those accused of exaggeration. The nature of this viewpoint is a question whose answer will play a very important role in reconstructing and understanding the ghali. Therefore, this research aims to evaluate this viewpoint using a documentary method for collecting data and an analytical-descriptive method as a tool for evaluating data. Part of the research findings can be reported as follows: The complete rejection of the narrations of each of the questionable groups by all early rijali scholars is accompanied by their unreliability, and since the complete rejection of the narrations of the ghali by all early rijali scholars has not been proven, proving the unreliability of the ghali using the approach of early rijali scholars is not possible. In other words, since there is no reason other than the approach of early rijali scholars for not considering the ghali reliable, a general judgment cannot be made about the unreliability of the ghali. On the other hand, logically, as long as exaggeration is at the level of a belief, it does not harm the reliability of the narrator and, in this regard, is no different from other beliefs such as Waqifiyya, Fathites, and so on. However, one cannot ignore the understanding of the nature of exaggeration as an important criterion in analyzing how to deal with the ghali.

The Holy Quran has introduced "verses" and their examples, types and functions in several verses. "Ulfat Qulub" is one of these verses. This has led many thinkers of the historical situation of the time of revelation to refer to it as a social miracle. Discovering a conceptual model for analyzing the phenomenon of heart failure is an important issue that has been neglected so far.This study intends to study the verses containing the heart and use the heuristic method of thematic content analysis in the emergence and analysis of the chain of verses and also with a phenomenological approach to the effect of the Qur'an on the audience of the time of revelation, the conceptual model of heart and its relationship with Qur'anic items. To explain.The findings of the research show: 1) The word "verse" and its derivatives in more than 300 verses have been referred to different examples and "reason", "thanksgiving", "remembrance", "thinking", "contemplation", "learning", "Piety", "faith" and "guidance" are among the functions of the verses. 2) None of the divine verses and miracles are characterized by "guidance" and "guidance" is only a specific function of the two verses, namely "the Qur'an" and "the hearts". 3) The three themes of "listening", "recitation" and "heart" form the conceptual network of the method of guiding the Qur'an. Accordingly, the specific guidance of the Qur'an is transmitted to the heart through listening to the recitation and is realized there. 4) The attachment of hearts is an extraordinary thing,.....

Translation is responsible for transferring knowledge from the source-language text to the target-language text. This process of transfer is sometimes difficult due to the specific complexities of the structure and style of the source language. It becomes more important when the Qur’an, which has an independent linguistic culture on the one hand and is a sacred (non-human) text on the other, be the case. A problem occurring in most of the Persian translations is how to find a true equivalent for the Qur’anic phrase “’an yadin wa hum sāghirūn” (Tawbah (9): 29), resulting to issue special jurisprudential rulings. Applying the analytical-descriptive method, this paper tries to evaluate the opinions of commentators, jurists and translators for finding the meaning and translation of the verse, and then present its exact Persian equivalent. Findings show that based on this verse, many commentators and jurists as well as most of the translators emphasize the humiliation of the People of the Book in paying jizya (tribute), while it contradicts the literal meaning of sāghir and its semantic range in the Qur’an, Islamic hadith and Sunnah. In conclusion, it is proved that the meaning of the phrase, in harmony with the words, verses and traditions, will be “to pay jizya as much as possible while accepting a low status”, which is not observed in most of the translations examined here.

In the narration of the invitation of folks (people) by the prophets, the praise of the people of Yunus ʿalayhi as-salām (Arabic: یونس, Yūnus; Arabic synonym of Jonas or Jonah) is a fundamental difference and distinction in relation to the blame of other folks. The reason for the belief (faith) of the folk of Yunus in this study has been analyzed by the method of thematic content analysis and the use of the relation of themes in the method of discourse analysis with the thematic classification of the verses of Surah (chapter) Yunus and the expansion of the related thematic reticulated form in other verses. The findings indicate that the folks and people of all prophets, except Prophet Yunus peace be upon him, denied (were deniers, rejecters, repudiators of) the verses of God. The final notice (ultimatum) to the rejecting folks in two ways of warning and reasoning based on quantitative analysis is the dominant approach in Surah Yunus. The qualitative analyzes show that folks and people gradually turned to the position of refutation (denial) during a longitudinal (vertical, linear) correlation (relationship) of descending (Arabic: تدلی, Romanized: tadallī) [descending from the top to the bottom, coming and going down] from a higher (superior) position to a lower position and what made them unbelievable was the acceptance (the adoption) of such a position against religion. The motivating factor of folks to refutation (denial) is an unhealthy social environment that has been influenced by two factors, in the first place of the behavioral pattern and in the next place, the change of mindsets has been formed by activists with intellectual and political authority under the title of Mala’a (Arabic: ملا, Exalted chiefs, the Highest Chiefs, the Chiefs on high). The people of Yunus are the only people in whom there is no mention of the existence of such a class, and instead the presence of an advisor scholar is mentioned in the narrations related to this people.

While mentioning the purpose of sending the messengers to aware the general public and inviting them to the religion, the Qurʼan has also spoken realistically about the possibilities, methods, and challenges of the invitation path. One of the most important challenges is the unfaithfulness. The Qurʼan speaks of people who have lacked the capability of faithfulness in a process. A systematic understanding of this process and discovering its factors will guide us to a new level of invitation to religion that relies on the pre-invitation stage. The present study is conducted with thematic content analysis method and syntagmatic relations between words in a discourse analysis. Two words "لا یومنون" and "ما کانوا لیومنوا" are the pivot of the unfaithful verses. The findings of the study show that achieving a network of themes around a central concept requires a text-based approach with a holistic view to the Qur'an. The unfaithfulness in some humans has a significant relationship with the conceptual net of "denial", "seal of the heart," “loss,” “mala’,” “debauchery,” and “oppression”. The loser is a man who has become unfaithful. Loss has been cited in numerous verses of the Qur'an as an effect of some factors, among which the factor of "denial" plays a key role. Denial is a more serious stage of confrontation with religion that begins from the upper levels of society, specifically the "mala’ class", and gradually in a multi-step process reaches the middle and lower levels of society in order to oppose to the Prophets’ call.