فهرست مطالب محمد جمال الدین خوش خاضع

According to the doctrines of the Qur’an, hadiths, and linguistic rules, reading the words of the Qur’an should be at least accompanied by understanding the surface meaning; however, belief in the permissibility or reward of reading the words of the Qur’an without understanding the surface meaning is one of the common beliefs of non-Arab Muslims. The difficulty of learning the Arabic language for the general public, together with the interest in continuous reading of the Qur’an in accordance with the emphasis on the Qur’an and hadiths, has prepared the ground for the formation of this belief. Of course, encouraging non-Arabic speakers to read only the words with the aim of creating a direct relationship with the Qur’an at the beginning of learning to read it, seems reasonable; however, it does not mean that it is permissible to continue it throughout one’s life. Using a descriptive-analytical method, this article for the first time seeks to examine and criticize the formation backgrounds and evidences of believing in the permissibility or reward of reading the words of the Qur’an without understanding its surface meaning in the lower layers of Islamic culture. The results of this research show that these backgrounds are usually rooted in residues of the incomplete and vague debates such as impressions of hadiths, inimitability of the Qur’an, untranslatability of the Qur’an, requirements of connection to the Qur’an, lexical debates and similar debates among the general public, which has been cited as a justification for not comprehending the surface meaning of the verses.

One of the Imam Ali’s (A.S.) educational methods is the use of moral advices along with results expression, which has many manifestations in the Nahj al-Balagha wisdom; seemingly an easy way to promote ethics, which, if it does not have the necessary components, can turn the advice to idle talk. In order to find out the effectiveness of the consequences in the Imam Ali’s (A.S.) moral advices, the article analyze the consequences which are widely used in his moral advices with a descriptive-analytical method. In this regard, the consequences’ styles and types have been examined with different criteria such as connection with human existence, connection with corresponding actions, inclusion scope, impact degree, permanence and valuation. Based on the research results, in the Alawites School, with the aim of influencing the audience and encouraging them to moral acts, advice is combined with consequences, and different styles and types have been used to express the consequences effectively. Surprisingly, worldly consequences have been used more than otherworldly consequences and physical consequences are used as well as spiritual consequences.

Medical narrations, and in particular nutrition narrations, are one of the practical types of narrations. The direct impact of these narrations on human health doubles the importance of studying hadith comprehension. The special features of narrations such as oral narration and lack of writing in the early years of narration made them distorted of verbal changes. These verbal changes, namely the distortion (tahrīf), occurred in three scales of letters, words and phrases. In this paper, the cases of letter distortion in nutrition narrations are studied through a descriptive-analytical method, as follows: adding or subtracting a dot, changing the base, changing movements (haraka), repeating, adding or subtracting letters. The result shows the extent that such distortions may affect the audience’s understanding of the Infallible (AS)’s words. If these distortions are not regarded, human health may face serious risks due to using distorted narrations in the field of nutrition.

Some parts of the Infallibles’ traditions are devoted to medicine and food orders, which have a significant influence on people's lifestyle and health. This effect doubles the importance of investigating the jurisprudence of traditions and recognizing distorted traditions from authentic ones. Characteristics such as oral transmission and the lack of writing in the first years of transmission have made traditions subject to changes in letters, words and phrases. In this essay, the distortion of nutrition traditions at word level has been investigated with a descriptive-analytical method. The results of this research show that distortions can affect the audiences’ understanding of infallibles’ speech and consequently their lifestyle and it may cause irreparable complications to human health. Of course, some distortions do not make a significant difference in the audience's understanding of nutrition traditions, and their investigation will be beneficial for traditions’ jurisprudence.

Awareness of the conceptual and structural developments of various sciences and the study of its framework and ideas in its historical context is an effective tool for evaluating the data and methods of that field. Numerous studies have been done in the field of Narratives of the sabab al-nuzūl, But so far, the role of conceptual and structural developments in the asbab al-nuzūl in various historical periods has not been considered as one of the important tools in explaining different approaches to evaluating of Narratives of the sabab al-nuzūl. This article is a descriptive-analytical method that seeks to examine and critique these developments and their impact on the evaluation of these narratives. To this end, the conceptual and structural developments of the asbab al-nuzūl have been studied in different periods from the life of the Prophet (peace be upon him), the Companions and the Subordinates to the recording and narration of narratives and the formulation of theoretical frameworks with a new approach. Further, the evolution of the notion of sabab al-nuzūl and its relation to terms such as descent, descent space, and descent atmosphere, along with the discussion of whether or not to permit the sabab al-nuzūl, as a supplement to explain the impact of the historical glance on understanding the types of exposure and evaluating the Narratives of the sabab al-nuzūl. The results of this article determine the impact of each of the aforementioned topics on the narrative evaluation process that leads to the revelation and detection of counterfeiting.

In revelation verses, in order to indicate the Muslims' holy text, the two names of the Book and Quran are used more than any other name; despite the extensional overlap of the two names, they have different meanings and have not been used interchangeably. Furthermore, throughout the history of the Usul science, in order to indicate the first religious proof i.e. the Muslims' heavenly text, these two names have been the most widely used names. Answering the question of whether these two names have been used consciously, purposefully and according to their conceptual differences or have been applied arbitrarily and tolerantly, in addition to the issue of the relation between the meanings of these two names in the Usul science and their meanings in the Holy Quran have been an incentive to the formation of the present research. Accordingly, studying the relation of the meanings of the names of  the Book and Quran in the Usul science with their meanings in the Holy Quran, in addition to realizing why and how the Usulis have defined them, have constituted the mission of the present research. The results clearly show that the Usul science is a leading and effective science in defining the Muslims' holy text, several definitions have been given therein and the names of the Book and Quran have been used in a purposeful and meaningful way in connection with their meanings in the Holy Quran.

How Qur’anic scholars use the Asbāb al-Nuzūl (cause of descend) influences on understanding of Qur’anic verses. Referring to the Qur’anic exegetical works and Qur’anic sciences, a wide variety of exposure to the Asbāb al-Nuzūl is seen, whose understanding and explaining require attention to theoretical foundations. Based on a descriptive-analytical method, the present paper aims to give a typology and critiques of the basic approaches to Asbāb al-Nuzūl at hand. The basic approaches to exposing Asbāb al-Nuzūl narratives may be divided into two Qur’anic and historic-literary approaches, based on their relative tendency to the text of the Qur’an or the social cultural context. Meanwhile, some scholars advocated a third approach, supporting the past works, in adherence to the traditions and the traditional frameworks formed in the field of the Asbāb al-Nuzūl, in which this paper is referred to as the traditional approach. Repeating the views of the past without the least evaluation and innovation and the risk of believing in the distortion of the Qur’an are respectively the most important critiques of both traditional and historic-literary approaches. The Qur’anic-based approach to two mentioned approaches has led to the most divergence between theory and practice in dealing with Asbāb al-Nuzūl traditions. Proponents of this approach, in order to understand some verses, had no choice but to refer to Asbāb al-Nuzūl narratives. One of the disadvantages of the disconnect between theory and practice is the failure to adhere to the documentary and textual requirements of reporting Asbāb al-Nuzūl narratives.

The Qur’an’s names have since early times been subject to debate among Qur’an researchers; however, from a new perspective and with a historical approach one can raise new questions to this debate. Questions concerning the whyness of the multiplicity of Qur’an’s names, the reason for application of specific names in each of the Islamic sciences and the absence of applying these names interchangeably, as well as questioning the reason for different implication of the Qur’an’s names by its early addressees and the scientists of the latter centuries, are among the questions to which no befitting answer can be found in traditional studies. As the first step toward answering these questions and preparing the ground for application of new methods for studying conceptual development, this paper is undertaking to reappraise the onomastic researches in various exegetical books and books on Qur’anic sciences with a descriptive-analytical method and from a pathological perspective. Based on this research, most pathologies of this field are rated as methodological and a result of a collective approach and lack of a historical, comparative, and diagnostic approach.

Traditionally, researchers have regarded documents and texts as two complementary methods in evaluating or criticizing narratives. However, considering the inherent problems associated with the narratives underlying the occasion of revelation (Sabab al-nuzūl), the most reliable and at the same time challenging way to obtain reliable narratives is to employ them as a way of obtaining a proper understanding of the Qur'anic verses. Consistency or inconsistency with the Qur'an, authenticity of a narrative, historical reports and discoursal requirements are the main criteria frequently used by Qur'anic scholars to confirm or reject narratives underlying the occasion of revelation, which have been inspired by the indicators proposed in the traditional Islamic narratives and sciences such as Fiqh al-Hadith, Ekhtelāf al-Hadith and principles of jurisprudence. This paper, while introducing these criteria, reviews their methodological flaws with respect to the structure and application and presents some suggestions on how to address them. The privative, passive and incoherent approach in applying these criteria and the incompatibility of these criteria and rules with the historical nature of the narratives underlying the occasion of revelation are the major structural problems in this area. Further studies on the occasion of revelation and designing affirmative, active and coherent methods for assessing narratives underlying the occasion of revelation can be a step forward in overcoming shortcomings in this area and exploiting its capacity on a large scale.

Memorizing Quran, a 1400-year tradition is, like other social phenomena, based on origins and backgrounds that are occasionally underestimated. Yet, it not only plays a vital role in its prevalence and continuation, but also depicts its origins clearly. These considerations, some in line with thought and culture, some stemming from time and context, have more or less helped Quran memorization. Historical evidences vividly depict that memorizing Quran is related to factors such as: Lack of comprehensiveness of writing during Quran revelation period, prevailing of verbal culture (word of mouth) among Arabs, holiness of Quran, gradual revelation, Quran compilation and teaching method, profound Quranic concepts and eloquence. The above didn’t affected Quran with the same degree. Some left stronger effects while others stamped weaker imprints. Some were permanent, while others were mortal. The said factors can’t be ignored and as some have imagined, limited to lack of prevalence of writing skill in the early years of Islam. Because Quran memorizing would have finished after writing skill had become prevalent. Yet, as evidences show, the tradition of Quran memorizing is still alive and ongoing.