جستجوی مقالات مرتبط با کلیدواژه "زیادت" در نشریات گروه "علوم قرآن و حدیث"

The semantics of verbally similar verses is one of the most important axes of Quran research. There are verses in the Qur'an that have the same words and meanings, but are repeated two or more times with slight differences in the structure of the word. These differences are in takhir and taanith, submission and delay, omission and addition, singular and plural, intervals of verses and ma'rifa and nakrah, each of which can be considered in the field of research.In this research, the aim is to investigate the excessiveness in verbally similar verses, which is obtained by descriptive-analytical method, first by using the rules of lexicography and the dictionary of the meaning of additional words or letters in the verse, then by considering the science of semantics, the information is processed. by the Qur'an in the context, so that the conceptualization of the position of each verse is clarified with that additional interpretation, then the result of this conceptualization is compared with translation equivalents in various translation methods of translators: Makarem Shirazi, Dehlavi, Khormardel, Elahi Qomshei amThis research was carried out in the selection of translators based on the method of semantic, literal, interpretive and free translation. The result of this research shows that there are many wisdoms in similar verses, such as respecting the context, the difference of the audience, and presenting a new point and meaning, that sometimes the translators have translated both similar verses in the same way,

The omission and redundancy of some letters and words in the Holy Quran are challenging issues among interpreters. A number of syntacticians have differentiated between omission and implicitation; while elimination means the element is neither present nor could be implied, ellipsis occurs when the element is not explicitly present but could be implied. By adopting a descriptive-analytical method and using the exegesis books, the present study aims to determine the Quranic verses in which 'lā' (no) has been regarded as implicit or redundant. Also, it tries to elaborate on these cases as discussed by syntacticians, and analyze them with respect to their context. The results show that the implicitation of lā in the Quran is comparative and auricular; the former has happened only in verse 58 of surah Yūsuf, and the latter has occurred in the rest of the verses. The Kufis argue for the implicitation of lā and the Basris for an implicit annexed (Muḍāf). Considering the context is very important in comprehending and interpreting a text.  Once the context is taken into account, it can be said that lā has an emphatic function in Quran. In addition, the meaning of the verses could be properly understood without the implicitation of lā. The redundancy of ‘la’ in the Quran does not imply that it is useless but as the context shows, it is used to emphasize negation.

Religious faith has a special standing in Islam and is considered the core of all virtues. Muslim scholars have described it using such expressions as ‘acknowledgement by heart’, ‘verbal confession’, ‘practice’ and ‘knowledge’. Allameh Tabatabaee identifies ‘faith’ with acknowledgement of the Unity of God, His prophets, Day of Retribution, return to God, commandments of the Devine prophets along with practical adherence. He believes religious faith is likely to enhance or decline. This article is an attempt to probe into religious faith from the viewpoint of Allameh Tabatabaee and on the basis of Tafsir al- Mizan and to explicate its impact on the worldly life and eternal happiness.

Modern scholarship has accepted the ‘backgrowth of isnāds’ in the earlyhadith tradition, but this phenomenon did not occur without controversyamong classical Muslim scholars. Hadithcritics were aware that materialwas being pushed back to the Prophet, a phenomenon they approachedthrough the lens of ziyāda (addition). By examining works devoted to criticizinghadith narrations (‘ilal) from the 3rd/9th to the 8th/14th centuries,we will see that the original non-Prophetic versions of many hadiths survivedalongside their Prophetic counterparts well into the 5th/11thcentury. More importantly, certain hadith scholars from the 3rd/9th to the7th/13th centuries believed that Prophetic reports in the canonical hadithcollections were actually statements of other early Muslims. The positionof these critics, however, was marginalized in the 5th/11th century, whenmainstream Sunni jurists chose to accept the Prophetic versions categorically. Although the jurists’ position became dominant in Sunni Islam,criticism of the backgrowth of isnāds has continued in the work of selecthadith scholars until today.