فهرست مطالب mohammadhassan shirzad

"Qaryah" is the most frequent word belonging to the semantic field of "town/ village" in the Holy Qur'an. In recent decades, the discussions about semantic distinctions between "Qaryah" and other words belonging to the same semantic field such as "Madīnah" and "Balad" have drawn the attention of Qur'anic scholars widely. However, a review of lexicographical and exegetical sources indicates that there is not enough knowledge about (A) the construction-process of the Qur'anic word "Qaryah", (B) the semantic components of this word, and (C) the characteristics of this type of "town/village" in the context of revelation of the Holy Qur'an. Adopting the etymological approach, the present research is an attempt to trace the oldest history of the word "Qaryah" in proto-Afroasiatic, and study the semantic changes of this word towards the Qur'anic Arabic, and reexamine its semantic components in the Holy Qur'an. The present study shows that the Qur'anic word "Qaryah" is rooted in two different stems and constructed from a hybrid model. According to linguistic data and Qur'anic usages of the word, "Qaryah" was referring to the towns/villages which were playing the role of campgrounds for travelers at the time of revelation due to their locations in the middle of routes. Moreover, this research provides a new explanation for the reasons of calling Mecca 'Umm al-Qurā in the Holy Qur'an.

"Security" is one of the most basic needs of human beings around the world. That's why the methods for providing security have received widespread attention from the Holy Qur'an. However, due to the long distance from the time of revelation of the Holy Qur'an, security is often confined to concepts such as fighting or verses such as Anfal/60, and other important aspects of this issue has been far from the view of Islamic scholars. Therefore, the present research is an attempt to (A) study one of the main, neglected sources of security in the context of revelation, namely kinship, based upon anthropological approach, and (B) review the most important parts of Qur'anic teachings in this respect. This study shows that the Holy Qur'an uses the capacity of social institutions including kinship to promote security. Moreover, The Holy Qur'an seizes opportunities in consanguinity, affinity and fiction kinship to establish peace and security in societies.

One of the verses of the Holy Qur'an which has been under debate for centuries is Baqarah/104. According to Muslim exegetes, the above-mentioned verse prevented Muslims from using the term "Rāˁinā" and called on them to replace it with the term "ˀUnẓurnā". Although the exegetes have put forward seven ideas about the meaning of "Rāˁinā" and the reasons behind preventing Muslims from saying it, there are still some hidden aspects which require conducting new studies based upon new scientific approaches. That's why this study, considering the previously neglected linguistic-interreligious data, is going to provide a new analysis of the audience of the Qur'anic verse Baqarah/104 and the exact meaning of the term "Rāˁinā". This study proves that the Jews, being influenced by the teachings of the Old Testament, viewed the relations between "Prophet and the followers" as the relations between "shepherd and sheep". However, the Almighty God commanded the Jews to abandon the deeply-rooted metaphor of "shepherding". Therefore, the Qur'anic verse "Lā Taqūlū Rāˁinā wa Qūlū ˀUnẓurnā" called on the Jews to not only replace the term "Rāˁinā" with "ˀUnẓurnā", but to change the formulation of relations between Prophet and his followers.

"Niḥlah" is one of the oldest Semitic vocabularies that is used only once in the Holy Qur'an (Q. 4:4). Reviewing the Qur'anic exegeses, this study shows that the meaning of "Niḥlah" has been the subject of controversy among Muslim scholars. That's why different meanings have been offered for this word throughout the history. This study, paying attention to the history of lexicography, is going to discuss the history of meanings that has been proposed for "Niḥlah" in exegetical resources. Moreover, this study is going to discover the oldest meaning of "Niḥlah" by adopting the etymological approach. The present study indicates that the original meaning of "Niḥlah" is "transferring property to somebody". Therefore, mentioning "Niḥlah" in the context of "paying bride’s marriage portion" in the Holy Qur'an was an attempt to notify that the bride’s marriage portion is the women's inalienable right. In addition, the present study proves that contrary to the most lexicographers and exegetes’ viewpoint, there is no etymological relationship between "Niḥlah" and "Naḥl" which respectively means “bride’s marriage portion" and "bee". Accordingly, the Semitic root "N-Ḥ-L" has two different origins, and is mistakenly regarded homonymous.

The root "N D R" has played an effective role in the construction of some key concepts in the Holy Qur'an . For example , "Nadr" , a derivative of the root "N D R" , is considered as a religious concept which refers to a special ritual practice . On the other hand , there is a range of Arabic words such as "Indār" , "Mundir" and "Nadīr" which convey the meaning of fear and horror . The most lexicographers and exegetes of the Holy Qur'an have merely mentioned these seemingly irrelevant meanings of the root "N D R" and have remained silent about the occurrence of polysemy and homonymy . Based on the view that the study of the historical background of vocabularies through etymology is an effective method for distinguishing polysemy from homonymy , this essay etymologizes the root "N D R" and proves the root convergence between "Nadr" and "Indār" . This study illustrates that "Nadr" in the context of the Holy Qur'an refers to a special ritual which is performed in order to protect a person from fears and threats.

Given the huge mass of interpretation texts produced during the history of Islam, typology of interpretations of the Quran gas become one of the troubles of the interpreters of the Quran during the last century. Although classification of interpretations on the basis of interpretation “methods and attitudes" as well as "historical periods" which has been offered by Muslim scholars and orientalists has some advantages, it suffers from a number of disadvantages and, for this reason, some suplemenrary typologies are needed. Hence, in addition to discussing the shortcomings of the current classifications, the present study attempts to offer a new classification on the basis of the two “human-centered” and “theology-centered” macro approaches. Accordingly, human-centered interpretations try to yield interpretative impressions compatible with the requirements and discourses of their addressees while theology-centered interpretations produce interpretation texts relying on the interpretation heritage of the predecessors and being influenced by tradition of understanding the Quran.

One of the propositions which has drawn the interpreters attention in identifying the concept of ÑÈÇ (=gavel) is ÅäøãÇ ÇáÈیÚõ ãËáõ ÇáÑøöÈÇ (Baqarah: 275). This proposition is the only one directly representing the position of ÑÈÇ in the economic context of the Saudi Arabia while the Holy Quran had appeared. Although the interpreters views around this proposition are different, they all, due to the similarity of ÈیÚ to ÑÈÇ –and not vice versa-agree that the word order has been oddly arranged in the proposition. In this study, which has been done via a descriptive-analytic method, it was attempted to reinterpret this proposition by the use of Hallidays functional model. Halliday has identified 3 inherent functions of language which are textual metafunction, ideational metafunction and interpersonal metafunction. Parallel to such metafunctions, he has determined 3 semantic layers. Focusing on the textual metafunction, it can be identified that ÈیÚ, when this proposition is produced, is a new and unknown phenomenon whereas ÑÈÇ is an old and unknown one in the economic context of Saudi Arabia. The ideational metafunction also shows that the producers of the proposition have enjoyed the relational process which has the function of definition as well as the identification of identity. It is crystal clear that a phenomenon is identified such as ÈیÚ when it is a new and unknown one. Focusing on the interpersonal metafunction, it can be determined that the producers of the proposition have expressed their doubt about the proposition by the use of ÇäãÇ. Hence, on the basis of Hallidays functional model, the quality of the word order should not be considered odd. However, it should be taken into consideration that such an order, when produced, is understandable as well as representative of the economic context of Saudi Arabia.

One of the most significant issues in the history of tradition among Sunnite and Jama’ah is the tendency of followers towards writing or not writing of traditions in the first century After Hijrah. There exists the view of majority of them towards writing tradition in rijali and historical books. On the basis of these reports، some of them were willing towards writing the traditions while some other was reluctant to do so. Meanwhile، what attracts the attentions is the presence of some contradictory reports regarding the tendency of the least number of them towards this issue. One of these people is Orvah Ibn e- Zobair، a famous follower among Sunnite people، being considered one of the seven jurisprudents of Medina. Following the study of character of Orvah Ibn e- Zobair، this article takes advantage of dynamism thought in order to achieve a comprehensive analysis of contradictory reports concerning his view towards writing tradition. The findings of article reveal that each of these reports points to a phase of his life and they should be analyzed along each other.