جستجوی مقالات مرتبط با کلیدواژه « interpretive traditions » در نشریات گروه « علوم قرآن و حدیث »

Muslim scientists and many orientalists, have considered Abdullah ibn Abbas as a prominent and influential figure in the emergence and development of various Islamic sciences including interpretation, vocabulary, history, and jurisprudence, from the past until now, and have considered an irreplaceable role for him especially in the field of interpretation. But some orientalists have tried to take the essence of Islamic teachings from the important figures of the starting era of Islam such as Ibn Abbas, and tried to show that they have been taken from Jewish and Christian religions.Therefore, according to the importance and position of Ibn Abbas and his hadith and interpretive heritage, it is necessary to evaluate this claim - which goes back to the last century. On this base, in this research, the point of view of those who accused Ibn Abbas for publishing Israeli traditions, have been criticized and evaluated.

According to the prominent and important position of Ibn Abbas in the science of interpretation and his influence in transferring religious teachings to new generation, it is really important to evaluate the claim of Orientalists that he was influenced by Jewish teachings. Therefore, the present article tries to check the truth or falsity of this claim by using the method of Isnad and content analysis in reference to sources and criticism of it.To achieve the result, the position and character of Ibn Abbas have been discussed according to different historical writings, and after clarifying his status in the science of Rijal from the point of view of Shi’ism and Sunnis, we’ve investigated the claim of one of the prominent orientalists, Goldzihar, and we have examined all his reasons by relying on historical-interpretive evidence, and then, we’ve examined the views of two Muslim scholars who were influenced by Goldzihar.

Checking the claims of Orientalists such as Goldzihar about the influence of Jewish teachings on Ibn Abbas showed that this claim is debatable. The traditions of the Prophet (pbuh) and Imam Ali (as) about the dignity of Ibn Abbas, on one hand, and his tauthīq by the Rijals of Shia and Sunni, on the other hand, show the validity of his traditions. However, Goldzihar emphasized Ibn Abbas' scientific referring to Ahl Kitab (the People of the Book) and believes that Ibn Abbas has referred to them when she had doubts. Goldzihar's reference to Ţabarī's interpretation, which itself faces criticism of Israeli traditions, and also his referring to people like Shabiban (164 AH) who could never visited Ibn Abbas (68 AH) in case of time, and the fake attributions to Ibn Abbas by placing mediators in the Isnads of his traditions, as well as referring to the correspondence of Ibn Abbas with Jilan Ibn Farweh who is faced the anxiety in the text and individuality and Isnad issues, shows that Goldzihar has made general conclusions according to a few examples. Some Muslim scholars have also been influenced by him in making this claim, including Aḥmad Amin, who cited Ţabarī's interpretation in his claim and accused Ibn Abbas for quoting a tradition from Ka'b al-Aḥbār, while there isn’t even a single tradition that Ibn Abbas quoted from Ka'b al-Aḥbār. Muhammad Hossein Zahabi is another one who defended this claim while acknowledging the publication of Israeliat by Ibn Abbas, and argued that most of the cases which are concluded in the Qur'an are detailed in the Testaments. So, Ibn Abbas has collected between these two prophetic hadiths: “ḥaddithū 'an Banī Isrāīl wa lā ḥaraja" (There is no problem to narrate from Bani Israel) and “lā tuṣaddiqū Ahl al-kitāb wa lā tukazzibūhum" (Do not acknowledge or deny the People of the Book). The first tradition was transmited by Abdullah ibn Amr ibn 'As and Abu Hurairah, who were the publishers of Israelite traditions, And also there are reports, in the Prophet's biography, about his prohibition and treatment with Jewish transmitters, that Ibn Abbas' lack of attention to this issue according to the public opinion of Sunni scholars who assumed the companions of Prophet to be righteous and fair, and on the other hand, the practical way of Ibn Abbas to forbid referring to Jews, along with his clear and transparent position towards them, as well as the presence of liars such as 'Akramah in attributing his own words to Ibn Abbas, makes it weak to relate this claim to Ibn Abbas.

The final point of research in religious sources about the influence of Jewish teachings on Ibn Abbas which has been brought up by some orientalists and Islamic scholars is debatable with the following proofs and evidence:The presence of Prophetic traditions in the honor of Ibn Abbas and his tauthiq by Rijaliun of Shia and Sunni;Incomplete and insufficient citations of orientalists such as Goldzihar in accusing Ibn Abbas for being influenced by Jewish teachings;The claim of some Islamic scholars such as Zahabi in repeating this inculpation influenced by orientalists, without providing sufficient Isnads;The referring of owners of this theory to Ţabarī's interpretation, which is mixed with fake traditions known as Israeliat;The existence of liars toward Ibn Abbas, who have related their own thoughts to him in order to gain credibility and validity;And finally, the practical way of Ibn Abbas who forbade referring to Jewish scholars and his clear position against them indicates that Ibn Abbas cannot be accused of publishing Israeli traditions.

One of the famous and interesting interpretations of the Shia narrative is Noor al-Saqlain, in which the commentator interprets the verses of the Qur'an by quoting the narrations of Ahl alBayt (a.s.) and a limited number of companions. The effectiveness of Hawizi, one of his journalistic tendencies, has caused him to narrate hadiths that are sometimes contradictory and lead to attributing different views on the same issue to imams without paying attention to the document and the text and checking its authenticity. (A) and as a result the audience will be confused. Of course, the commentator has acknowledged this issue in his commentary, but he has not tried to solve it. Considering the importance of the topic, in this research, by using the library method and critical description in data analysis, the contradictory interpretative narratives in the first 15 parts of the Qur'an from Noor al-Saqlain were extracted, explained and evaluated, and by applying the conflict resolution criteria of preference There have been conflicting traditions. The results show that 19% (about 1200 narrations) of the 6418 narrations transmitted by Imams (a.s.) in this section have apparent differences, which are mostly solved by the methods of apparent summation. Finally, about 2.7% of it contains contradictions, which are often based on criteria such as compatibility with the Qur'an, other narrations, reason, commentators' words, the preference of the Sunad, etc., and one of the two narrations can be preferred.

Social monotheism, which is a new term and one of the topics of social discourse, is based on Quranic research and is inspired by the key sentence La Allah Ilallah and many monotheistic verses. It has two main components of negation of worshiping other than God and proving the oneness and Lordship of God, which is according to the Quranic verses. Each has sub-components. Considering that the dimensions and social identity of monotheism have not been clearly explained in the existing works from the perspective of Muslim thinkers, this research seeks to answer the question of how the components of social monotheism are analyzed from the point of view of commentators and traditions. Considering that worship is the basic meaning of social monotheism, what is the meaning of worship in Quranic culture?This research, which is organized by relying on the appearances of the verses indicating monotheistic topics and with an analytical-inferential approach, shows that some commentators have paid attention to the duality of the truth of monotheism in the Qur'an, and by adhering to interpretive traditions, they have compared "worship" to "obedience" They have made meaning. The proof of the truth of this interpretation is the words of some lexicographers in the meaning of the word worship.

A part of the hadith heritage is dedicated to interpretive narrations, and it is considered as one of the sources of commentators from the writing of early interpretive texts until today. Over time, the extent to which commentators have used narrations has not been the same according to the commentator’s method and his view of the authenticity of interpretive narrations. One of the so-called ijtihadi interpretations, which is also effective on subsequent interpretations, is al-Tabayan fi Tafsir al-Qur’an by Sheikh Tusi, he has used a large number of explanatory traditions in explaining the verses, and this use is accompanied by a documentary and textual evaluation of the traditions. In the document review, he presents other categories besides the common division of hadiths by the ancients, and in the document review, he also criticizes the narrator. In his textual analysis, he has used the submission of hadiths to the Holy Qur’an and Sunnah, intellectual analysis and the consensus of commentators. Paying attention to the Israelits and their criticism is also one of the significant points in the re-examination of the commentary narratives in al-Tabayan. Like his jurisprudence books, he has paid attention to conflicting hadiths and resolved the conflict between them by using preference, combination and kheer.

The era of the Companions is considered one of the most important periods in the history of interpretation of the Qurʾān. During this period, some companions of the Prophet interpreted the verses based on the teachings they had received from him. One of these companions is Abū Hurayra. He was al-Qāṣṣ (story teller), and he had a close relationship with the Umayyad Caliphate. These two characteristics of his have influenced the way he interprets the Qurʾān. It is necessary to explain his way of confronting the verses of the Qurʾān by studying all opinions and interpretive traditions of him and analyzing them. It seems that Abū Hurayra's interpretative narratives can be divided into three major categories: ontological, anthropological, and Qurʾānic interpretations. Why a personality like Abū Hurayra, in the younger generation of the Companions and in the middle of the 1st century AH, among the many themes of the Qurʾān, involved himself in paying attention to these four types of verses, is a matter that must be analyzed separately.

Belief in Mahdism is one of the most basic Islamic teachings. In the Isnad of Mahdawi hadiths, there are narrators who have been introduced as Ghālī, and if their exaggeration is proven, it is one of the factors that threaten the validity of hadiths in this field But according to the order of the Infallibles (as), mentioning virtues is not considered exaggeration. Exaggeration in virtues has also become a relative issue, and it is possible that in the books of Riālī, a group of narrators have been introduced as exaggerators or accused of exaggeration. Abu Sumaina is one of these narrators who is one of the numerous narrators of hadiths and many trustworthy narrators have narrated many hadiths from him. Also, his existing Mahdawi narrations in the interpretations of Shiite narrations are free of exaggeration. In the meantime, Sheikh Tūsi's statement regarding the exception of narrations containing his exaggeration by narrators, along with the history of the early Shiite rijal Scientists in not rejecting all the hadiths of a narrator, despite considering him weak, confirms the acceptance of the validity of his Mahdavi hadiths according to the documents in the commentary.

Abdullāh Ibn ،Abbās is one of the well-known companions of the Prophet Muḥammad (pbuh) and outstanding exegetist. His popularity in the realm of interpretation has led to his attribution to narration of untruthful and contradictory traditions, like fasting traditions. Based on library method and data analysis, this research has unraveled the contradiction of fasting traditions; which some parts of them are related to abrogation and non – abrogation of verse 184 of Sūrah al-Baqarah (The Cow) and some are about breaking fast and not-breaking while traveling and has concluded that traditions denoting non – abrogation of aforesaid verse and traditions denoting necessity of breaking fast while traveling, are preferred because of the congruency with the context, philologist's opinion, preponderance of traditions the most to the least etc. Meanwhile, based on %80 conformity of Ibn ،Abbās interpretive narrations with Imāms (pbut) traditions, his accordant ideological - political position in defense of Imāms (pbut) and also Ibn ،Abbās affirmation, himself, about learning to Imām ،Alī (p.b.u.h), present an independent criterion – as one of the external preponderant(s) – to solve this contradiction that is his narrations conformity with Imāms traditions (pbut).

The best story of the Holy Quran has introduced the Prophet Yusuf (PBUH) as a practical role example of truth and perfection and a perfect model of humanity and self- controlling for all the mankind. Regretfully, numerous faked traditions in traditional exegeses have been narrated on various verses of this story. In this article, the traditions narrated on the verse 42 of Sura Yusuf which has provoked debates between exegetes and translators of the Quran, have been evaluated concerning their isnad and text. Examining the isnads shows that only one hadith of the seven traditions in Shiite collections can be considered authentic with some considerations, while the rest are weak and unacceptable.
Concerning its text, all of them in addition to their inconsistent materials, are in apparent contrast with the text of the Holy Qurʼan, the context of the Sura and in contrast with intellect and dogmas. These traditions refute the exalted status of this prophet who has been highly praised in the Holy Qurʼan. Attribution of satanic forgetfulness to divine infallible prophets is an unacceptable accusation based on faked traditions regarding the best story of the Holy Qurʼan

One of the most important issues in the Qurānic science, which is rooted in the Prophet and Ahlolbayts’ (the People of the House) traditions, is the issue of esoteric vs. external aspects of the Qurān. So far, many scholars have discussed the intent of the interior and esoteric interpretation of the Qurān and have introduced criteria for telling the exterior of the Holy Book from its interior. Usually the researchers have offered similar close interpretations for the terms revelation and exterior of the Qurān, idiomatic vs. literal meanings of the Qurān, the issues for which the Qurān has been revealed, exegesis and context of situation, adopting the verses of the Qurān to the natural referents and phenomena, and some other close meanings. Contrary to the present trend among researchers, the author of this paper attempted to solve the problem of drawing distinction between the exterior and interior meanings of the Qurān. The achievement of this research is to prove that every meaning the first audiences of the Prophet have grasped from the verses and learnt has been the esoteric interpretation and revelation of the Qurān and any other meaning beyond which the same spirit of revelation and understanding the first audiences of the Qurān conceived is taken by other audience either in the time of the Prophet or after that would be the interior and interpretation of the Divine Book. Undoubtedly, the register and atmosphere of revelation is the most important context of knowing the external meaning and revelation of the Qurān.

Scholars studying Quran have considered «interpretive traditions» as an important source of exegesis، and have referred to it at times of elaborating the verses. Interpretive traditions are those which in one way or other deal with elucidating the sense، meaning and denotation of the Quranic verses. In this article Ibn Shahr Ashub’s «Mutashabih al-Quran» has been scrutinized for different types of «interpretive traditions»، analyzing their most important functions along with their application based on precise examples. The conclusions reached in the study are as follows: although the author has not widely used interpretive traditions، he has made his effort to best use these traditions for a proper clarification of the verses with the intention of reaching the most accurate interpretation revealing the real purpose of the divine message.

In the holy Quran no mention is made of the marriage of Yusuf and Zulaykhā، but in the compendiums of narrations and exegeses of the two sects there are fourteen narrations about it of which eight are mentioned in exegeses and six in books of traditions. Of course، the exegeses compared to books of narrations are much older. A survey of these narrations shows first that they have been reported in different ways. A study of the chain of evidence and the texts of these narrationsshows، moreover، that their evidence is weak and their content is also problematic. These narrations in respect of the chain of evidence are either morsal (lacking the mention of the first transmitter)، marfu'' (attributed)، maqtu'' (disconnected; with an interrupted isnad) or havebeen reported by less reliable narrators. In the texts of these narrations there are also many differences. Moreover، there are certain points in them which cannot agree with the indisputable instructions of the holy Quran. On the other hand، a look at the Scriptures shows that some part of the content of these narrations has been taken from the Scriptures which after some changes and additions have found their way in the compendiums of narrations and exegeses. One of these is that the names of the two sons of Yusuf are taken from the Torah but unlike the Torah they are ascribed to Asnat rather than to Zulaykhā. Considering the number and inclusiveness of the narrations reported by Wahab Ibn Munabih compared to other narrations، it is likely that the roots of these narrations return to him، and the narrators after him each in his own way has added some parts to them. The result is that some Muslims on this issue have referred to the people of the Book، i. e. the Jews and Christians and have been influenced by their narrations. Therefore، the validity of the narrations is suspected though the likelihood of the marriage considering it is the common points of so many narrations is not rejected.

The origins for believing in variant stages of meaning in Quran are traditions from Imams (PBUT). In these traditions different examples have been introduced as the inward aspect (batn) of Quran; but it seems that these examples are not basically identical. Allamah Tabatabayi is of the first Quranic scholars who has widely studied these traditions and as this theory has a great impact on the interpretation of the Holy Quran, he has tried to propose a comprehensive definition for these traditions. The examples mentioned in the traditions display two different category of inward aspect: the one concerning meaning and the other concerning denotations. Allamah introduces the former as the actual inward aspect (batn) of Quran and the latter “Jary” offering two separate definitions for them. Despite this classification, at times he hesitates in identifying the examples mentioned. Studying these cases shows that they mostly can be classified in the denotation group while he labels them as “batn” without giving any such a definition for “batn”.

There are many traditions about reading the Quran in religious sources. Considering traditions in existence in holy religion (Shari’ah), we can see what is legislator's purpose from correct reading or respecting to rules of it. On the one hand, because of commandment to singing in some traditions, some of scholars have etymologically argued it erroneously. On the other hand, lack of a comprehensive and clear definition of words such as harmony (Tarji’) and delight (Tarab) has caused many disagreements among scholars. The researches carried out indicates that the traditions which blame readers who read the Quran in a manner of debauchery specialize other traditions. Therefore, the traditions which command to read the Quran beautifully are limited to read in accordance with the principles such as paying attention to the meanings. These principles have been based to influence more and to prevent diversion in reading the Quran, and their limits are determined by the verses, traditions and historical review.