دکتر علی راد

Verse 48 of al-Qaṣaṣ Surah is dedicated to the magic of reading the Torah and the Qur'an by the Mecca polytheists. In the next verse, God challenges the guidance of these two heavenly books in opposition to the polytheists' revealed authenticity denial of the Torah and the Qur'an and he validates the credibility and authenticity of these two books revelation. In the historical process, the idea of demystification of the pre-Qur'anic revelation books was formed during the first four centuries from the debates between Muslims and the People of the Book. This concept, as a principle, influenced many Qur'an commentators the thought in the middle ages until the contemporary period. In this way, it was promoted from an idea to an interpretive paradigm, and in the interpretation of these two verses of Al-Qasas Surah, it emphasized the distortion, demystification of the first Torah. The main problem is the critical analysis of this interpretation paradigm and it aims to show how the common interpretation of these verses did not allow the rival theory interpretation to emerge. Based on the competing theory, the first Torah is challenging from the Qur'anic point of view, and believing in its miracles is an original Qur'anic teaching that was accepted in the light of the commentators’ famous paradigm. The article achievement is to emphasize the revision of the famous paradigm narrative and pay serious attention to the competing theory interpretation of Al-Qasas surah, verses 48-49. The findings prove that with the new approaches’ emergence in the history of interpretation studies, commentators' famous theory in the interpretation of the mentioned verses is facing the challenge of being ideological and effective from the theologians' paradigm. Therefore, its authenticity is distorted and there is no way other than turning to the rival theory as the standard theory and alternative theory.

Along with the critical studies of the Bible in the 18th century AD and the discussions on the historical personality of Jesus, his social life was studied as well and led to two different theories about him: Jesus as a moral ascetic or as a revolutionary reformer. Considering some statements of the New Testament and the political-social context of the time of Jesus, it seems that the ascetic reading is not comprehensive and is not based on all the reports of his life. Analyzing some passages of the New Testament, this research criticizes the idea of a purely moral image of Jesus that ignores social events. Then, it studies the grounds for the emergence of this view based on the historical analysis of the era of formation of Christianity. The textual analysis of the statements of the New Testament about the social performance of Jesus shows that he emphasized on the reform of society and governance as well as paying attention to moral issues. It also shows that presenting a purely moral and tolerant picture is due to factors such as the predominance of the moral and tolerant reading of Paul, the weakening of Christians and the support of the Roman Empire for the ethics-oriented rites and the challenge of waiting for the Messiah after the crucifixion of Jesus.

One of the problems that we are facing in the history of early Islam is the difference between the positions of Islamic figures. The differences that in some cases have caused the Islamic world to suffer civil wars such as the Jamal War. The reason for the wars can be the Ummah's perception of Islamic titles and positions, which has its own reflection in the formation of social trends. Umm al-Mu'minin is one of these titles that in its meaning, including; Being high-ranking or high-ranking for the wives of the Prophet, the difference between the scholars and the followers has created a break in the Ummah. Due to the Quranic nature of its application, it is appropriate to examine the issue in the context of the interpretations of the Quran in Fariqin. It seems that the use of Umm al-Mu'minin is not a virtue that can bring the Ummah together in an absolute and unconditional way. And according to it, it is not possible to satisfy all the wishes and decisions of the wives of the Holy Prophet.

There are some reports in the hadith tradition of the Imams that the Ahl al-Bayt (as) have been introduced as the true example of the Arabs and the superior race, and that their Shiites have also been introduced as Arabs or as "Mawlawi."In contrast, their enemies have been described as Bedouin and non-Bedouin.The authors of the present study aim to achieve a correct understanding of these hadiths by compiling a "hadith family" and applying the method of historical discourse analysis, and to explain the main purpose of these hadiths in the socio-cultural context of the date of their publication.Using these two methods in the analysis of the mentioned hadiths, it is obtained that words such as "Arabs, Arabs, Mawlawis and non-Arabs" in these hadiths, their literal meaning is not the main purpose, but their idiomatic meanings are considered.It is the infallibles who observe the superior position of faith and knowledge of the Ahl al-Bayt and their Shiites,and the moral deviation and degeneration of the faith of their opponents;On the other hand, such narrations have been issued and reflected in the face of a rival discourse that sought to promote the discourse of the superiority of the Arab race over non-Arabs,

The rule of "authenticity of the contents of the independent sentences of the Qur'an" has been considered in contemporary exegeses. ‘Allameh Tabatabai and Ibn ‘Ashur, in their effective interpretations namely “Al-Mizan” and “Al-Tahrir wa'l-Tanwir” have applied this rule among their extensive interpretive discussions. However, they have not explained the criteria and conditions of its application in the framework of a coherent theory so that others can apply this rule in a methodical way in interpretive studies and assess the scope and accuracy of the use of this rule by these two commentators. The result of collecting and analyzing the views of Allameh Tabatabai and Ibn Ashur is that both of them have relied on common criteria in applying the mentioned rule such as referring the sentences to the divine traditions, implication of sentences on belief and moral criteria, existence of reasoning in sentences and matching the sentences with proverbs.Tabatabai has paid special attention to the narrations of the Innocents and the law "Al- Ibrah bi ‘Umum al- Lafz la bi Khusus al-Sabab". It can be said Allameh Tabatabai has surpassed in the systematic application of this rule due to benefiting from the narrations and interpretive teachings of the ʼAhl-ul-Bayt.

According to Ibn Abī-Ḥātam Rāzī, Abū Ḥamza al-Thumālī is one of the Ḥafṣ b. Ghīyāth’ masters who his tradition is desolated. The research main issue is the analysis and validation of two hypotheses about the contexts explanation and contents evidence of the mentioned report. The present research challenges the hypothesis validity, as a popular point of view in the main sources, and introduces the Abū Ḥamza's political thought hypothesis as an acceptable hypothesis that has been effective negatively in dealing with his tradition heritage. The findings show that Ibn Abī-Ḥātam's report is not the main theory about Ḥafṣ b. Ghīyāth about validity of Abū Ḥamza's traditions, and citing it in the popular narrators’ biographies as the oldest reason for insulting and undermining Abū Ḥamza is incorrect and there are many evidences of its criticism and violation.

Sunni and Shia exegetes are not aligned in their views regarding the meaning of verse 53 of the al-Fussilat Chapter, commonly known as the verse of Āfāq and Anfus (lit. horizons and souls, referring to the external world and the internal one of one’s soul). Therefore, the meanings of external signs, internal signs, the object of the words ḥaq (truth, reality) and shahīd (witness and, in other usages, martyr) in this verse are not clear. Considering the importance of divine intent regarding this verse, the present article claims that the way of these scattered views is to precisely explain the object of the word “ḥaq” and the consistency of the beginning of the verse with what follows. Thus, in this article, utilizing a critical-analytical method, and after presenting a jurisprudential classification of the different types of this relationship in the works of the exegetes, a new approach known as the criteria approach has been suggested. The results of the study show that the attribution of the Quran and its bringer to the “Lord of the Worlds” is a truth that can be traced through the polytheists of Hijaz through two independent albeit unequally ranked ways; one is through the presentation of external and internal signs and the other sufficient divine testimony on this subject. In this approach, the presentation of external and internal signs will be separate from the terminological and prevalent meaning arising from the Sufi-mystic movement.

In the time of Muhammad ibn Jarir Tabari (310 AH), "the paradigm of the incomparable beauty of the Prophet Yusuf (Peace be upon him) was a comprehensive, certain and definite theory among most Muslim commentators, historians and narrators in terms of validity. Among the arguments of the proponents of this paradigm is the reasoning behind the contents of this Qur'anic verse: "Come out before them." When they saw him, they did extol him, and (in their amazement) cut their hands: they said "Allah preserves us! No mortal is this! This is none other than a noble angel!" (Chapter Yusuf, verse 31). This argument is strongly reflected in Tabari's "Jāmiʿ al-bayān" and the validity of his documents is the main question of this research. The research result is the vulnerability of the exegetical approach to the above verse, and based on the arguments of the rival paradigm, it is explained and proved that Tabari is one of proponents of the paradigm of the incomparable beauty of the Prophet Yusuf (Peace be upon him). He has made great efforts to conceal the rival paradigm, and there is considerable controversy over his set of documents and arguments.

Abstract Numerous hadiths of ancient hadith sources on one subject are a reflection of the conversations that have taken place between the Ahl al-Bayt and the audience about the important and ideological issues of the Shiite community.Therefore, in order to understand such hadiths, one must be aware of the events of the time of the Imams.Discourse research, as a complement to other strategies for understanding hadith, emphasizes the discovery and study of the origin of hadiths instead of their case analysis and reveals the invisible dimensions of hadith.Leading research, while providing some examples, depicts some of the dominant discourses of Shiite hadith to show the role of discourse research in retelling, removing ambiguity and revealing the meaning and purpose of hadith.On this benefit, explaining these discourses can provide a treasure trove of data and preconceptions to other hadith scholars and support them in the process of understanding numerous hadiths to follow a short and productive path in hadith jurisprudence.

Contrary to the traditional reading of the evolution theory that has a bottom-up view and introduces the human actions – including religious belief – as dominated by genes and memes, the new reading has a top-down viewpoint and gives in mechanisms in which the working manner of genes is controlled by the highest levels of life. One of these mechanisms is neuroplasticity. This study aimed at exploring and explaining the factors of the gradual intensification of volitional faith within the neurobiological conceptual framework and its comparison with the factors contributing to worshiping rituals – especially prayers – that come from the Quranic teachings. This comparative study is done through the descriptive-analytical method. The findings show that the existence of the three factors common in the worshipping rituals (as recommended by the Quran) and neurobiological learning, i.e., repetition, attention, and emotion, lead to neuroplasticity and gradual intensification of faith. This justifies the mental causality and supports a level of voluntarism in faith.

The appearance of some verses of the Holy Quran is such that it indicates the impatience,disobedience and rebellion of Prophet Younus(A.S) in carrying out his mission and the Holy Prophet(PBUH)has been forbidden to be like him.This issue has caused that Imam to be accused of sin and infallibility in the eyes of some Muslims.On the other hand, the commentators and hadith scholars of Shitte and Sunni tried to provide a correct interpretation of the verses of the Qur'an and the narrations and to reveal the weakness of this notion.Based on the results of this research, Imamieh commentators have presented two approaches in response to the Questions of infallibility.A) Abandoning the superior action, b) perception of the event before the mission of Younus(AS). A wide range of Sunni commentators have also expressed the two approaches, but some have chosen the approach of Younus(AS). In this paper, three approaches are evaluated and at the end, the selected theory is presented. The results of evaluation and critique of the mentioned approaches indicate that the only acceptable approach to the verses of the Qur'an is the theory of "abandoning the superior action" which has been proposed by most of the Shitte and Sunni commentators.

"Narrative Semantics" is a semantic approach that in addition to arguing lexical traditions (narratives in which the meaning of a word is explained), apply all the traditions of the household of the Prophet of God (S.A.W.) as a source of authentic Arabic language usage.  Evaluating the Imamiyya Qur’an scholars’ attitude towards this approach is the main issue of the article. Examining the activities of Imamiyya scholars to study the semantics of the Qur'an shows that jurists, commentators and linguists, have often adopted the same approach with the lexical traditions. If it conflicts with the words of the lexicographers, they have tried to resolve the conflict, or prefer the narrative point of view. Regarding the reference to the Qur'an's narrative words usage, although there are signs of Imamiyya scholars’ attention to this approach, but due to the difficulty of this method, they have not been able to take much advantage of it. Three great Shiite lexicographers, Sayyid Nur al-Din al-Jazayiri, Seyed Ali Akbar Ghoreishi and Ali al-Kourani Ameli, have paid much attention to this approach.

One of the issues that has attracted the attention of some Qur’an researchers and commentators throughout history is the discussion about the basic concepts, themes, verses, and key chapters of the Holy Qur’an that have an original, referential, and sometimes comprehensive role in the interpretation of some other verses. This concern among them prompted each one of them to choose terms for these concepts and verses and sūras. This research, by analytical method, refers to the books and works of Qur’an researchers from the fifth century AH to the contemporary period and extracts and analyzes various terms in this field and deals with the nature and components of the titles given by them and achieves some points of similarities and differences. Studies have shown that we are faced with six words to indicate the selected concepts and verses of the Qur’an, which include: 1. unequivocal (muḥkam), 2. essences (jawāhir), 3. the best (afḍal) and the most virtuous (fāḍil), 4. key, 5. main themes, 6. exalted verses. One of the common components of all six terms is tawḥīd (monotheism), which is the most important basis of moral education of the Qur’an.

Richard Bell is one of the orientalists who believe in a shift in the textual structure of the Holy Quran, which tries to show the lack of coherence in the order and rhetoric of a number of verses of the Quran by providing evidences from the verses. Among his evidences is human intervention in changing the location of verses and transforming the original rhetorical structure of verses; In Bell’s view, in this group of verses of the Quran, with the phenomenon of lack of coherence in the rhetorical structure, confusion in the subject of verses, lack of order in the final part of the verses, which is evidence of the occurrence of distortion in the text of verses This study tries to verify Bell’s in-text and out-of-text evidences with a critical approach. The conclusions of the research indicate that Bell’s view is not sound and his idea has serious shortcomings in the premise and many weaknesses in the literary analysis of the text of Quranic verses. Examining each of the in-text and out-of-text evidences of Bell in the commentaries of the two major sects of Islam such as Tafsir Al-Mizan, Tafsir Safi, Al-Tahrir wa Al-Tanwir, Mafatih Al-Ghayb, Jame’ Al-Bayan, etc. shows his misunderstanding of the issues of the dignity of revelation, context and appropriateness of verses which are not acceptable

Allama Majlisī, as one of the great Shi’a scholars has [particular] opinions about the pathology of hadiths. Specification of his method and criteria remarkably contribute to the better recognition and distinguishing of the taqiyya-oriented traditions. The importance of recognizing he taqiyya-oriented traditions is due to the fact that the traditions quoted from the Infallible Imams are among the [inference] sources of the rulings (of Islamic law) and not recognizing them would result in contradiction and difference between the traditions. From Allamah Majlisī’s perspective the political current and the difference between the understanding level of the Shi’a Muslims, as well as the current of extremism (ghuluww) are among the grounds causing [the issuance of] taqiyya-oriented traditions. Allama Majlisī’s method of dealing with the taqiyya-oriented traditions can be realized and accessed by collecting and analyzing his commentaries and explanations sub traditions in which he mentioned that they were taqiyya-oriented. By investigating and analyzing the Allama’s statements one can specify the most important criteria for recognizing the taqiyya-oriented traditions and the signs of this type of traditions from his point of view. Among the most important “criteria” of the Allamah, mention can be made of 1) ideological criterion, 2) putting up with the opponents, the People of the Book, and the Islamic denominations and thought, as well as 3) opposing the fixed opinion, 4) the fear of sarcasm, 5) reproach and speaking ill (or backbiting). Keeping silent at the time of replying, not insisting on forbidding as well as the inquiry of the opponents from the Infallible Imams, are among the most important “signs” of the taqiyya-oriented traditions from Allama Majlisī’s point of view.

The relationship between the holy Quran and the biblical tradition is of the topics which the Western scholars are concerned with. Angelika Neuwirth determines this relationship with a linguistic approach in her Quranic studies. With critically debating over the researches which has figured that the holy Quran is an Arabic copy of Bible or being adapted from Christianity she believes that the holy Quran is a holy and independent scripture which from one side it has indicated the peak point of sacred Books and from the other side it has fulfilled his divine purposes. Neuwirth studies the process and howness of the Quran dialogue with its addressees in an oral form and as a drama. She thinks that the Quran is a communicative text and in interaction with the addressees that it could answer to their problems and questions. With applying the analytic-descriptive approach the author firstly reviews the Neuwirth’s theory and also Habermas’s theory of communicative action in this paper and then it has determined the utilization of Habermas’s theory by Neuwirth. The results show that Neuwirth has used Habermas’s theory of communicative action. In his diachrony and surah observing for explaining the unity and independence of the noble Quran Neuwirth has in some cases mixed up with the Christian approach.

For long the exegetes have made serious attempts to divide the Qur’anic verses into Makkī (Meccan) and Madanī (Medinan). This approach to the Qur’an can be applied to the Prophetic hadiths, as well. It may be followed by such advantages as recognition of the abrogating and the abrogated (al-nāsikh wa al-mansukh) among the traditions, understanding the date of legislation, and achievement of the wisdom behind it, familiarity with the method of the (Islamic) call and its phases, the exact recognition of the Prophets’ life story and conduct (sīrah) as well as a better understanding of the Qur’an. A historical survey on Mecca and Medina during the Prophetic Age indicates that the Makkī hadiths compared with the Madanī ones are fewer in number. Taking advantage of such tools as existence of a temporal condition in the hadith, attention to the first narrators and the addressees, as well as the content of the traditions, one can classify most of the Prophetic hadiths temporally. What is propounded in this study includes: a definition of the terms Makkī and Madanī in traditions, advantages and characteristics of this classification, the reason for fewness of Makkī traditions and finally, an explanation of the most important criteria for Makkī and Madanī traditions along with mentioning their instances.

At the time of al-Kulaynī it was common to apply circumvention in the Islamic jurisprudence (fiqh) and that it had a serious presence nearly in most of the chapters of jurisprudence and that its reliability in the eyes of the majority of the jurisprudents was indisputable. One of the proofs for the advocates of the hypothesis of permissibility of circumvention in the ruling about a sick person who has committed fornication is that his fixed legal punishment of fornication (ḥadd al-zinā) has changed from flogging to striking with a fagot or a bunch of hundred dried sticks of date palm, on the strength of the verse “Take a fagot in your hand and then strike [your wife] with it, but do not break [your] oath.” (Q 38:44). Al-Kulaynī has reported the content of this proof with his isnads from Imam Ja‘far al-Ṣādiq (‘a.s.). The validity assessment of Kulaynī’s reports, as well as their differences and differentiations with other reports existing in the Twelver Shi‘a and the Sunni hadith collections is the main problem of this writing. The result of this research is to dispute one of al-Kulaynī’s reports. We have explained in some hypotheses the differentiations, and differences between it and other Shi‘a and Sunni reports. We have concluded that it is dubious to consider al-Kulaynī among the advocates of the paradigm of permissibility of circumvention in the ruling for the fixed legal punishment of fornication committed by a sick person by reasoning on the strength of the above verse.

Exegetes declare different interpretive meanings about the type of two concepts of “sā’iq” and “shahīd” in the verse “wa jā’at kullu nafsen maahā sā’iqun wa shahīd” (Qāf: 21) and about the addressees of the verse “alqīyā fī jahannama kulla kaffārin ‘anīd” (Qāf: 24). Most exegetes believe that these concepts refer to two angels, one of them leads human soul to his resurrection place and the other attests to his deeds. Also both angles put every rebel disbeliever into the Hell. To approve their idea, they resort some literary justification and interpretive narrations. However, beside of clear defects in sanad and implication of narrative documentations of famous view and context insufficiencies in approving this meaning, such concept is rarely acceptable as such it conflicts other Qur’an verses. Based on a systematic attitude to the application of these two concepts at the Qur’anic semantic system, the context unity and syntagmatic relations, it is deducted that these verses remark one of the dignity attributes of the Prophet (PBUH) and the Successor, regarding the wickedness of disbelievers and their entrance to the Hell. This meaning is also supported by the Infallibles’ (AS) exegetical narrations.