نشریه مطالعات تاریخی قرآن و حدیث
سال بیست و پنجم شماره 1 (پیاپی 65، بهار و تابستان 1398)

The study of the Qur'anic words based on new scientific methods in its linguistics, including its branches of semantics, plays an effective role in understanding the meaning of the Almighty God and attaining the semantic layers of the Quranic verses of the Quran. Among the influential components of the meaning of the vocabulary of relations Vocabulary with each other in the text, including these relationships, is the synthagmatic ralation of words together. In this research, the focus of the "Ahl synthesis has been discussed. The "Ahl" syntheses are used only in the form of additional combinations in the Qur'an and, in terms of syntactic structure, have been synthesized with the appearance and the pronoun. Among the names of appearances, the term " Alktab " and the names of the places are most synthesized. Also, the names of the Prophets have the most synthesis as the reference to the pronouns associated with the Ahl. According to the Syntagmatic Relation of the meaning of "Ahl" in the four categories of categories, as well as the relation between "Ahl" and "Al". This research focuses on one of the components of semantics to explain the concept of the word "Ahl" and its semantic domain in the Qur'an.

The issue of exaggeration (ghuluww) and its typical examples has always been discussed during the history of the Imamia religion, and there has been a discrepancy about the extent of its existence. So that, Some beliefs were sometimes ghuluww and sometimes not ghuluww. In the paper, we were going to investigate the Historical evolution of the Ghulat issue in the three Kufa, Qom and Baghdad schools, and find the origin of some differences between them. Besides that, we sought to know which important characters were in these schools, and what their views were accused of ghuluww. In this article, we studied in the Kufa theological schools some characters such as, Jabir ibne-Yazid al- Jafi, Mufadla ibne-Omar, Ibne- abiyafour, and Hisham ibne- hakam. In addition to, In the Qom theological schools, Sheikh Saduq, and in the Baghdad schools, Sheikh Mufid were studied. The research was conducted in a descriptive and analytical as a library one. As a result, It seems that Some people who quoted special Hadiths of Ahl al-Bayt about their Fazail(who were Secret Owners of Imam) , caused people to tell them Ghali. Also, some beliefs, (such as Sahv Al-Nabi) were considered ghuluww in a school while in another one, it was not ghuluww.

In the transition from the third century to the fourth century, we are witnessing a change in the approach of the Scholars to the Quranic readings. The Quranic readings, which were previously used as literary tools and with the least of limitations, at the beginning of the fourth century, relied on the use of traditional patterns and used numerous instruments of authentication for the hadith. This paper presents one of the evidences of this change of approach, comparing two “maani al-Quran”s, one of them by Farra and of the early third century, and the other by Zajjaj, which belonged to the early fourth century, and concluded that Farra, who in The period of prevalence of rationalism and moderate temperament has lived, in addition to semantic use, has used Quranic readings as a means to advance its literary debates. But Zajjaj that lived during the time of the Dominant of the Ashab al-hadith and itself belongs to this way of thinking considers the Quranic reading to be a "tradition," and in all its interactions with the readings, is affected by the “Sunnah” as a key term.

According to Qur'anic verses, "Sabīl" is considered as the most frequent term conveying "Path" or "Way" in the context of revelation. Due to different usages in the wide range of textual contexts, the term "Sabīl" has attracted the attention of Muslim lexicographers and exegetes. That's why the specialists in "al-Wujūh wa al-Naẓā'ir" have mentioned 14 meanings for "Sabīl" in the Holy Qur'an. However, Muslim scholars have had not any information about the process of meaning-formation of "Sabīl", its semantic components and the features of this type of way in the context of revelation. Applying historical and cultural semantic approaches, this study attempts to explain the accurate meaning of "Sabīl" at the time of revelation. According to this study, the homonymous root "SBL" has two different origins: on the one hand, the root is formed by adding the preformative /S/ to the stem "BL", and on the other hand, it is formed by adding the affirmative /L/ to the stem "SB". Moreover, the present research proves that the term "Sabīl" had a couple of unique features in Qur'anic Arabic: (1) Private roads that were not definite, transparent and visible. (2) Roads which could not be passed through on without experienced guides.

Ibn Bābwaih's period of life is one of the most arduous periods in the history of Shiite Imami. Imam's ghaybah from the direct access of people in this period, along with the adverse activity of other sects, not only confronts the general public with comprehensive mystification, but also afflicts the scholars with various intellectual issues. In such a situation, Ibn Bābwaih, one of the greatest scholars of the Imami, began to write the book of Kamāl al-din wa tamām al-ni'mah. In this book, he attempted to scrutinize the most important discourse challenges of that period, which created the perplexity and ambiguity surrounding the Mahdi's Doctrine. Since these challenges are not explicitly mentioned in the book, this study attempts to understand this case by analyzing the data of Kamāl al-din wa tamām al-ni'ma’s book. The result of this study shows that Ibn Bābwaih has tried to discuss three issues:1) Proof of Divine Hujah as the son of Imam al-Askari; 2) Imam's absence and non-conflict with Imam's duties; 3) The longevity of Imam.

Comprehensive and comprehensive compilation of new topics that have been considered in the field of Hadith sciences. Definitions are different in introducing Hadithic societies, so that none of them is comprehensive and impede. There are a handful of books and essays in this field to try to introduce the most important Hadithic Shiite and Sunni communities, but they do not appear to have succeeded in defining a common definition of hand historiography. To find This article, by descriptive-analytical method, while expressing the views of the Hadithic societies and critique of books written in the introduction of Hadithic societies, states that the most comprehensive definition of comprehensive knowledge of Sunni and obsessive Most religious issues are not compatible with some comprehensive Shi'a books; although Shia have emerged from the time of the emergence of hadith so far, great scholars have emerged, and if the Shi'a definition of compassionateism is a comprehensive means of jurisprudential comprehension, Many of the Sunnite books inside are defined and are followed by a comprehensive title. Also, some of the Shi'a books listed below are comprehensive, with the above definition going out of comprehensiveness.

The science of proportion was introduced as a science since the eighth century, and what is stated in the books of the Qur'anic sciences as the history of this science is focused on the works of this century and afterward in which they explicitly have mentioned the kinds of relation and connection between verses and suras. The present study aimed to answer the question that what was the reason of the proportion idea and what was the path of Muslim scholars to convert the proportion between the Quran’s verses and suras into a scientific concern?this idea is rooted in the area of the Ijaz of the Qur'an order and the concept of order from the third century. According to the commentators, the conversion of the relation between the words to the relation between the verses is the turning point of this path, which is seen in the Baqelani’s works. Then, in the fifth century, the introduction of a relativistic attitude to commentary books such as Sheikh Tusi's commentary, al-tebian, was also a ground for the knowledge proportion. Finally, in the sixth century, the intersection of the commentary science with the subject of the expressive ijaz of the Qur'an, which was particularly raised in the interpretation of the Zamakhshary, al-Kashaf, became the beginning of the growth and acquisition of this knowledge among commentators and scholars.

One of the most important analytical areas in the study of the literary text of the Holy Qur'an is Archetypal analysis that interprets and explains the contents and concepts of this sacred text in relation to the psychological and cultural structures of its audience. This approach has been mostly influenced by Karl Gustav Jung's theories of the collective unconscious and archetypes, and is regarded as one of the most important approaches in contemporary literary criticism. The purpose of this study is to explore the dream of Yusuf (AS) with the help of this approach and discuss its archetypal angles. The main question in this study is whether the dream of Yusuf (AS) can be studied from the perspective of analytical psychology and the archetypal critique approach, as mentioned in the Qur'an or not; and whether it can be Interpreted and understood why they have been used or not. It is probable that the prostration of the sun and the moon and the stars have been derived from the central core of archeology that can be seen in mythology. If so, what this verse recounts, though it is a dream, reveals the collective spiritual truth of the people of the time of Yusuf (AS).

Ahmad ibn Husain ibn Obaidullah Ghaza'eri has been the author of books on Rijal and bibliography. His views and his works were considered by two great reliers of his age, Sheikh Tusi and Najashi. In addition to Najashi, later on, a large number of elders from the school of Helle and Jabal Amel and their followers also narrated from copies of his works and cited. However, from the Safavid period to the recent era, doubts have arisen in his credibility, which was not due to the doubt in the book's authenticity. But in the contemporary era, some have been turned into Ibn al-Ghazaeri by the wrong ideas about the effects of the book, or the incorrect foundations of authentication. Meanwhile, the documentation used to disregard the authenticity of the book did not take into account much of the requirements for validating books and general terms of the editions. Historical reports related to Ibn Ghazaeri and his statements merely confirm the relation of al-Dafa's book to him. In addition, the comparative study of the content of the book with various indications in different parts of Rijal also indicates that the author of Emami's book is cautious, and his qualities are applicable to Ibn Ghazaeri.

The beginning verses of Sura Abbas are accompanied by a browbeat to a person who is frowning by the presence of a blind man. The ambiguity of the verse regarding the frowned person has caused the commentators to disagree about its case The results show that Tabari, a Sunni commentator in the second century, has narrated numerous accounts that have introduced the status of the descendant of Sura Abbas in relation to the question of Abdullah Maktoum and the frowning of the Prophet (pbuh), resulting in the revelation of the verse to the Prophet. He considered these traditions to be true. Subsequently Sunni commentators have also cited and commented on the same Tabari’s narratives as a reliable historical document. Shi'ite commentators believe in the Prophet's infallibility, so they do not regard the narrations as worthy of the Prophet's character and do not consider them correct. But there don’t narrate any hadith about the state of descending sura. They know the dignity of the revelation about Abdullah Maktoum, but they say that the person in question cannot be a prophet and did not carry appearance of the verse to the Prophet. the first blame was on the person who was ousted from Majlis upon entering the Prophet. The Prophet was upset, so the next reprimand is on him and is not contrary to their great morality

Abu Abdullah Muhammad Ibn Waqid was a 2nd century AH historian, who in his book “Al-Maghazi” at the end of studying each campaign of the Prophet based on the Quran’s Surahs, commented on the details of the story and clarified the words like a commentator who explained the meaning of the verses. Repeated references of different commentators to his book in various times in the history shows that it is not only an important source in the Islamic history, but also a trusted reference for the commentators. The present study, with an analytical – descriptive approach case study of the Battle of Uhud, tried to find different forms of Waqidi’s explanations in interpretation and the stances of other commentators from the third to the tenth century AH in three different areas of narrating, referencing, and rejecting his explanations. Based on the findings of this study, Waqidi’s narrations in commentaries of 17 verses from 22 verses especially in illustrating historical details based on Quran’s verses, Hadiths, and verses’s form were accepted by commentators. His narrations are traced in other references according to the time and the audiences, as his interpretations are more significant in narrative and ijtihadi commentaries of the sixth century AH

” ما ادراک is one of the special quranic literature structures belong to the sacred religious text. by attending to severalities in the exegesis, Its antiquity emphasises the necessity of recognition in literary expression.One way out of interpretive differences on the concepts of Qur'anic words and modes And the accuracy of their comments Applying knowledge of historical semantics; Morphophonemics & Sami linguistic studies may be used as methods of Historical Semantics for analysing the “دری” as the root of “ما ادراک” literature expression. As a result, the research shows a near relationship with the verb “ to know” as equal in root “علم”.to clarify the verb, litrates and exegete make a comparision with the verb " to know" for explanation though these 2 verbs have their special lingual fundamentality. This research could affect exegete differences on resurrection and its aspects by showing the meaning of to scare and glory and greatness