qasem bostani

The interpretation of “Bian al-Sa’adah” is one of the most important and complete Shia mystical interpretations, which can be discussed in terms of theological, jurisprudential and social issues despite the mystical approach. The question is, how have mystical interpretations such as the expression of happiness dealt with the science of readings? In other words, the significant issue is whether the science of readings can be related to the mystical approach of the commentator. The current research has evaluated the position and function of the issue of readings in the interpretation of the expression of happiness with the descriptive-analytical method. The results of the research indicate: that the position of recitations in Gonabadi’s viewpoint has a significant place compared to his contemporary commentators, in such a way that he has shown special attention to the discussion of recitations and his intellectual origin is the origin of a method with a non-hadith approach. In the discussion of recitations, Gonabadi sometimes prefers famous and sometimes non-famous recitations in terms of their compatibility with the context of the verses, narrative preferences, and semantic explanation; sometimes he paid attention to both readings and left the judgment between them. The function of readings in the interpretation of this work can be presented around three subjects: a) expansion and development in the meaning of the verse; b) explaining the meaning of the verse; c) clearing the ambiguity of the meaning of the verse. Of course, the commentator’s mystical approach has not had any effect on the discussion of readings.

The issue of Qur’anic recitations is one of the consequential queries of Qur’anic sciences and among the prerequisites of interpreting the Holy Qur’an, in so far as accepting or not accepting this premise has a direct impact on the interpretation of the Holy Qur’an. Allameh Tabatabaei is one of the leading Imamiyah commentators in the contemporary era, who, in his interpretation, has taken into consideration various aspects of Qur’anic sciences and knowledge. Exploring the difference of recitations, critiquing one recitation or preferring it over other recitations is among the topics that has a particular place in al-Mīzān interpretation. Explicating Allameh Tabatabaei’s criteria in the critique and preference of recitations and analysis of recitations that are declared to be preferred without reason, is another topic of this article. Research on this subject indicates that critiquing a recitation, preferring or not preferring one recitation over another, and mentioning one recitation in support of his interpretive point of view comprise Allameh Tabatabaei’s most significant method of encountering difference of recitations. This article aims to study the methods of using difference of recitations in al-Mīzān interpretation by the descriptive-analytical method. The findings suggest that Allameh, while rejecting the consecutiveness of recitations, considering them merely well-known and not limiting the correct recitations to Āsim's recitation, also takes other recitations into consideration, since according to him three attributes, i.e. "authenticity of the document", "agreement with Arabic grammar", and "conformity to the calligraphy of the Ottoman Mus'haf", are the conditions of authenticity of the recitations and Allameh's dealings with recitations prove nothing but this.

Ishaq Ibn Nakhai Ahmar (AD 284 AH), a Shiite muhaddith of the third century AH, has a special place in the transmission of the Imami hadith heritage. He has been introduced among the companions of Imam Hadi (AS) and Imam Askari (AS) and also among the students of Imam Javad (AS). Some specific books has been enumerated for him; Including, Majalis Hisham and Akhbar al-Sayyid, the latest one has been among Sheikh Kulini›s sources in compiling his book (Kafi). Ishaq Ibn Muhammad has been accused by some of the early Rijals of fabricating hadiths, lying, corruption in religion, and exaggeration. This is despite the fact that he has benefited from the authenticity of some scholars, especially his contemporaries such as Abtahi, the author of Tahzib al-Maqal, Behbahani and Zanjani. This divergence of opinion about him necessitates a more accurate understanding of his character. The near-incompleteness of the evidence for his attestation, along with the available evidence of his corruption and undermining, leads to a serious rejection of his promise to authenticate. This study has quoted the speech of Rajali scholars and has tried to get a more accurate knowledge of him. The research method is descriptive-analytical.

One of the important components that Allameh Tabataba'I has considered in Tafsir-Al-Mizan is the semantic relations among the verses, which he has discovered by using Qur'anic evidence specially the context rules. By using library tools and written in a descriptive-analytical way, the current paper has reviewed one of the principles of the author of Al-Mizan in understanding the Qur'an. The result of this study shows that according to Allameh the most important and common semantic relations of verses exist among strong and meaningful relations such as Ta’alil (causality) relation among the verses (causation of a part of a verse for the other part of that verse, and causation of a verse by other verses), preparing to state a subject (a sentence for stating another sentence of the same verse and a verse for stating another verse), answering the existing and predetermined question, considering the absolute and conditional relation, generalization and specification relation (common generalization and specific generalization). For discovering Allah almighty’s purpose and providing the correct interpretation of verses, it is required to consider these relations.

The month of Rajab is one of the virtuous months in Islam in which fasting, asking for forgiveness and praying are highly recommended among the prayers included in this honorable month is the fifth prayer, which is recited as a common prayer every day of the month of Rajab, after the daily prayers of virtue. Since this prayer is cited and referenced by Islamic thinkers in philosophical and mystical discussions، and the issues raised in it have caused differences between jurists and theologians with philosophers and mystics, so it is necessary to conduct research on it. In this research, the library method is used to evaluate the document and analyze the content of this prayer. The reviews show that the validation of the prayer document indicates the existence of weakness in the chain of the document and the dating of the hadith indicates the establishment of the text of the prayer during the time of Sheikh Tusi in the book Mesbah Al-Muttahid. The analysis of the content of the prayer also depends on the type of view. Some consider prayer to contain the great themes of Islamic mysticism and monotheism of verbs, and a group prays for it because of the existence of phrases such as «there is no difference between you and her» with strange, blasphemous themes, and in the eyes of unbelievers the law and the ruling that prayer is false. In general, this research shows that according to the general rhythm of prayer and its alignment with other hadiths and supplications and Quranic and rational criteria, this prayer can be considered correct and valid.

Tartīl, which is used in the Qur’an concerning how to read the Qur’an in two Qur’anic position, has been since early times a keyword and reference for assessment of correct and incorrect reading of the Qur’an, whereas there has been disagreement both in definition of tartīl and its practice and evidence; however, everybody believes that their definition and practice manifested in the Qur’an are examples of tartīl. But the questions are nevertheless brought up as to what the real definition of tartīl is and what is practically meant by it.In this article, with a descriptive-analytical and library method, data are compiled and analyzed and the meaning of tartīl is explored into by relying on the most significant references of the semantics of this term, i.e., sciences of linguistics, hadith, interpretation, and jurisprudence and it is attempted to answer these questions. The outcome of this research is that the meaning of tartīl and its intention in the Qur’an is to read the letters and words distinctly, word by word, and in an accurate and correct way.

Quanic Diacritics and analysis of this Holy manuscript based on Arabic rules is one of the most ancient Quranic Islamic sciences. On the other hand sometimes different diacritic may be added to the same word or lexicon in which the need to an appropriate tool in order to check the accuracy or inaccuracy is felt. One of the most important documents and sources to explain these diacritic. But what is the science for explaining the diacritic? The present paper initially and briefly attempts to study the Qauranic sciences semantics and then the Arabic diacritic science in library method and offers samples of their applications in different fields; it tries to answer the related questions and describes how the Quranic sciences aid interpreters to explain these diacritics; and how these explanations removes the doubts in Quran's accuracy.

Injuryof Hadith, in different ways, is a distinct and well-known phenomenon of Muslim's Hadith legacy. Since, such an injury is directed at the document of Hadith or its text, the Muslim scholars paid attention to the criticism of document or text in order to accept or reject the Hadith. So, they have invented many methods and rules. Apart from which criticism had been taken historically precedence over the other or considered as a criterion, this important question raises that which one of both methods is authentic and that which one is prescribed to accept or reject a Hadith as a principal method, so that there is no need to criticize the other method? Does each of both methods serve individually for a specific Hadith? Or both of them should be applied for criticizing any kind of Hadith? Eventually, to what extent the results of these two criticisms do approve the Hadith expressed or issued by an Imam truly?In this paper written by gathering data through library study and the data criticized and analyzed through descriptive-analytical method, it is attempted to answer to the above- mentioned question and finally it becomes clear that it is necessary to use both of the critical methods to prove the accuracy of the Hadiths in general, except in the particular cases, depending on the kind of the text, one of the two methods is used. It is while that proving the accuracy of document or text does not require proving accuracy of its issuance.

Reading the Qur’ān, which is obligatory for every Muslim, enjoys indispensible principles and rules in order for the Qur’ānic letters, words, and sentences to be read correctly and the wording and meaning of the Qur’ān to be pronounced and transferred properly. Not reading these elements correctly is called laḥn and there are certain causes for it, whose recognition would greatly help the pathology of the mistakes of reading the Qur’ān by the reciters.In this article, it is first tried to briefly explain laḥn in terms of terminology, to mention different types of laḥn from different perspectives, and then after taking a glance at the history of this discourse, to mention various types of causes and reasons for the occurrence of laḥn in reading the Qur’ān. Some of these causes include the reciter’s unfamiliarity with rules of reading, the reciter’s unfamiliarity with interpretation, the reciter’s unfamiliarity with the morphological and syntactic rules, the reciter’s unfamiliarity with the melody of expression (tanghīm), orthographical problems, and so forth.

From long ago the Muslim scholars and the jurisprudents in particular, have intended to discover different ways and methods of comprehending the hadiths as either of the two genuine resources of Islamic thought and action. Among these ways and methods was scrutiny in the lexical context (siyāq lughawī) of the text of the hadith. The scholars have benefited from the context for discovering the meaning, knowing various kinds of causes of and obstacles against hadith comprehension, and also deleting, rectifying and refining the damaged traditions. Disregarding this method may occasionally result in meanings which had not been intended from (the issuance of) the hadith.In this article, in which the library method and that of analyzing the data have been applied, in the first step the context is defined and its kinds and importance in discourse comprehension are mentioned; in the second step the way of applying the lexical context in better and correct explanation of the hadith and its dimensions, that is the context of the words and the context of the sentences are dealt with. Meanwhile, the related discussions are referred so that this basic question “what is the important function of the lexical context in comprehension of the hadith text?” may be answered.

Fatemah (p. b. u. h.) is one of the Islamic figures enjoying particular virtues and characteristics. She is the prophet's highly esteemed daughter and she was trained by him. Furthermore, she is the wife of one of the greatest men in the history of Islam, i.e. Ali (p. b. u. h.). The outstanding characteristics of her majesty have promoted her to a very noble status and her views and ideas in regard with different issues are considered as a criterion for the religious people. One of the issues which happened after the prophet's passing away was the issue of his caliphate, which eventually resulted in a division of two groups among the Moslems: those who approved the status quo and those who disapproved it (i.e. the followers of Ali, p. b. u. h.). What was Fatemah's (p. b. u. h.) position about this issue? Did she remain silent about this dispute or did she take the side with a specific individual or stance? What attempts did she make? The present article, based on a library method of research and data analysis, tries to study different aspects of the actions taken by the prophet's daughter, Fatemah (p. b. u. h.), about the caliphate after the prophet (p. b. u. h.). At the end, it is revealed that she did all she could in order for the justice to be practiced and caliphate be granted to Ali (p. b. u. h.).

According to some narrations, it seems that in Islam the consultation with women has been severely reproached and this is usually appealed to as the reasoning behind the religious prohibition of the involvement of women in administrative affairs of the society. The questions are: which narrations state such an idea? How valid are they, internally and externally? How much are they reliable? And are they valid at all the times, especially at the present time? This article, taking a comparative, analytic and library research method, is an attempt to study the narrations appealed to in this regard and it examines their internal and external validity according to the criteria for the study of the narrations so that an appropriate answer is provided to the question. The present research is hoped to clarify part of the religious truth for the current society especially in regard with the women.

Multidimensional hadiths (as coined by the author of the present paper) are used as evidence by those who believe in polysemy of the holy Quran. What are these hadiths? How reliable are they? These are questions that seem they should be answered precisely.Analyzing the existing data in a library method, the author tries to classify these hadiths so that he can find an appropriate answer for the above mentioned questions.It is necessary to note that this paper does not aim at rejecting or demonstrating the multidimensionality of the holy Quran but it tries to make an evaluation of these hadiths based on the criteria for hadith criticism in order to find their reliability or unreliability. As we should know the date of death of authors of hadith books so as to classify them, the author of this paper has written the date of their death next to their names.

The al-Ghadir hadith is one of the documented hadiths referred to by the Shi’a to prove that Imam ‘Ali (PBUH) was appointed by the Prophet Mohammad (PBUH) to succeed him. Hence, Sunni scholar have examined the hadith, and sometimes questioned its authenticity, or interpreted it in such a way that does not imply the appointment of Imam ‘Ali by the Prophet. Using library research methods, and analyzing the documents, the author examines a reason for denying the hadith by Sunni scholars, that is, the insufficient frequency of its sources (tawator or estefadhe, in Arabic). He, then, poses questions such as what the sufficiency of frequency of historical sources as a criterion for assessing the authenticity of a hadith means, where the criterion can be applied, whether noncompliance with the criterion undermines the authenticity of a hadith, whether the al-Ghadir hadith passes the minimum requirements, according to the criterion, and what are the documents confirming the hadith. Answering the above questions, the author concludes that the al-Ghadir hadith certainly meets the requirement of minimum frequency of sources required by Muslim scholars.

According to historical documents and consensus of Islamic scholars, forged hadith is an old phenomenon of Islamic hadith heritage which dates back to the early Islam. This phenomenon can be viewed from different perspectives such as: time of forging hadith, initiators of forging hadith, causes of forging hadith, forgers of hadith, and so forth, but the author of this paper views only one of these aspects viz. methods of forging hadith The author in this article tries to show the method used by the forgers and how they made up hadiths. Sources used by the forgers of hadith and the contents of forged hadith are other issues discussed in this article.