نشریه رهیافت هایی در علوم قرآن و حدیث
سال پنجاه و یکم شماره 2 (پیاپی 103، پاییز و زمستان 1398)

One of the practical policies of the Infallible Imams intended to preserve the Shi'a Islam was Taqiyya. With regard to the government and the ruling caliph, taqiyyah is called political taqiyyah. As far as the discourse dimension is concerned, and with regard to the Ahl al-Bayt, they are interpreted as narratives of political taqiyyah. Many studies have investigated taqiyya, its goals and types, but there is no clear definition and specific criteria for taqiyya. Shedding light on the criteria of political taqiyyah plays an important role in recognizing the terms used by the Ahl al-Bayt and their true meaning. This article seeks to answer the question whether there are any criteria for the traditions of political taqiyyah in order to distinguish traditions of political taqiyya from other traditions. The author offers a comprehensive definition of political taqiyyah through lexical and narrative analyses. Moreover, by reference to narrative texts and historical sources, criteria such as explicit assertions that indicate the taqiyyah nature of traditions, sociopolitical circumstances at the time of issuing traditions, traditions that praise caliphs, opposition to Shia beliefs, specific titles of traditions as well as the defamation of companions. The result of this study reveal that by understanding the historical and political conditions surrounding the life of the Prophet (pbum), one can obtain specific criteria for identifying political taqiyyah traditions, which in turn helps shed light on requirements on emulating the path of the Infallible. The aforementioned criteria and documents will be elaborated on detail in the article.

Language, as the primary means of communication and conveying messages from one person to another, should be employed in diverse communication situations in a way that ensures compliance with a certain level of politeness.In verbal communications, the interlocutor can recruit either direct or indirect expressive strategies, but his speech is more likely to be considered polite if indirect strategies are adopted. Language, as the building block of the structure underlying hadiths concerning women, requires the selection of words, syntax, and tone that are proportionate to the feminine moods and bereft of any impoliteness.This calls for the adoption of acceptable indirect strategies in the linguistic structure of hadith. Using a descriptive-analytical method, the present paper seeks to explore the degree of politeness in traditions about women in the Four Books. For this purpose, all the discourses raised by these hadiths were examined. The results reveal that of 960 discourses dedicated to women in the Four Books, the indirect strategy has the highest (82%) and the direct strategy has the lowest (18%) frequency. This indicates compliance with the principle of politeness in these hadiths

One of the important tradition narration scholars is Ibn Ghazairi, who is known for his great and rapid discrediting of narrators. In his tradition book, "Al-Dho’afa” he has discredited many tradition narrators. His views have been rejected by many tradition narrators, with only a few heeding his ideas. A contemporary tradition narrator, Sheikh Mohammed Taqi Shooshtari, has defended him in the book “Ghamous al-Rijal” that relies heavily on his invalidation. Irrespective of the validity or invalidity of Ibn Ghazairi's views, the most fundamental argument is concerned with the validity of his Al-Dho’afa version of the book, which has been verified by tradition narrators the like of Shooshtari. This article, while critiquing this view, revisits the validity of Ibn Ghazairi's book and its attribution to him. First, a history of the debate is introduced, along with the ideas of other tradition narrators and scholars who have taken debated this issue, such as Khoei, Fani, Asef Mohseni, and Behboudi. Finally, while revisiting and evaluating Vejādeh in the views of scholars and experts in this field and presenting the Mokhtar’s theory, we explain the most valid way to obtain the ideas of Ibn Ghazairi, who has been credited as the narration of Najashi, as well as discrediting Al-Dho’afa and rejecting its attribution to the author.

The purpose of this study is to evaluate the role of ethical models in social education from the perspective of the Holy Quran by adopting a descriptive method along with content analysis and study of library resources. Educational systems, according to their goals, provide a model for moral education. The Holy Qur'an has underlined the importance of following models and examples of virtues, for such models are applicable to all stages of life, including educational programs, providing objective and practical content of education. The findings of the study suggest that major goals pursued by the Holy Quran in the introduction of these models are to present appropriate models, flourish interpersonal talents and coordinate social models. To achieve these goals, it has set forth requirements such as model recognition, accountability, imitation and aesthetic sense of man. These goals could be fulfilled through diverse manners such as closeness, and intimacy, presentation of positive and negative models, adherence to scientific principles, continuity, and diversity in models. In their childhood, these modeling is usually in form of imitation, but it is gradually evolved and replaced by inferencing and selection, and as models are vulnerable, role models will always be subject to various social damages.

According to semiotic-semantic data, there is a sort of oscillatory relationship governing linguistic elements. This oscillatory relationship is not a function of semantically fixed poles. Rather, it leads to the production of meaning and the stream of value. This oscillatory process can be well analyzed in the tension scheme of discourse. A linguistic phenomenon, which also serves as a social, cultural, political discourse with an oscillatory process of meaning production is the sermon of Zainab Kobra delivered to the people of Kufa. Using a descriptive-analytical approach, this article seeks to answer these questions, “Which of these tension patterns is followed by Zainab’s discourse in particular?” and “How does tension schema work in this discourse and how does it shape meaning and create value?” The findings of the study exhibit that the tension schema theory can efficiently analyze this linguistic phenomenon and that the "ascending schema aligned in both affective and cognitive dimensions" is adaptable to the first part of the sermon while the second part is based on the ascending schema of the affective dimension, which is characterized with high intensity affective pressure, giving rise to a peak of affective momentum. The result of this oscillatory process is the production of fluid and negative-value meaning. Hence, it results in the censure, reproach, and humiliation of the treacherous and deceitful people, and in a reciprocal relationship, highlights the positive value of justice and anti-oppression movement at all times and places. That is, whenever and wherever the Proof of God is abandoned due to deception and betrayal, the result would be the domination of the tyrant and a disastrous event like Karbala.

Mohammad Abed Jaberi is a contemporary follower of neo- Mu'tazila who stresses understanding Qur'an by presenting a novel interpretation of the Qur'an consistent with the requiremnts of today’s world besides adopting traditional methods. Drawing on new achievements and considering social contexts, he analyzes the text of Qur'an and seeks to link contemporary understanding of the Qur'an to historical attitude for figuring out the date of the Qur'an's revelation. In this study, Jaberi's perspective is explored from the standpoint of historicism to Quran along with a discussion of the age of revelation and the order of Quran revelation. By distinguishing the issue of Qur'anic historicism and the role of historicism in understanding Quranic verses, Jaberi strives to elucidate verses and appreciate the purposes of Qur'anic expression through the study of conditions and the order of revelation in order to identify the audience of these verses and understand the objectives of Quranic expression with an attempt to develop a methodology for a novel interpretation of the Qur'an consistent with his age’s conditions as well as today’s requirements.

The word "hūr" has been mentioned in four verses of the Qur'an, and in three cases, it has been modified by “īn” to produce the term " hūr īn". The sentence " And We shal wed them unto fair ones with wide, lovely eyes " (Ad-Dukhan, 54; Tūr. 20) leaves no doubt for Qur'anic commentators that the hūr īn refers to fair and lovey women that are wed onto men entering the Paradise. In 2000, an author alias Christoph Luxenberg published a book entitled "The Syro-Aramaic Reading of the Koran: A Contribution to the Decoding of the Language of the Koran" claiming that Muslims had misinterpreted the term hūr īn. In his view, Syriac-Aramaic words and phrases have been widely used in Qu’ran, and Muslims, regardless of the original meaning of such words (e.g. hūr) in Syriac, have assigned a new meaning to them.According to him, in the Syriac language, this word means white grapes, but Muslims - at a time when the Koran was written without any dots in the words – intepereted the word "Rāvāhna" as "Zāvājna (wives)" and thus assumed that hūr was a fair-lookng female figure in the paradise. Luxenberg argues that they have achieved these results based on his historical-comparative linguistic knowledge. This essay analyzed Luxenberg's claims regarding verses about hūr īn, concluding that historical-comparative linguistic research not only repudiates Luxenberg's argument, but also provides sound evidence that supports the common meaning of the term hūr īn in Muslim communities.

Younis bin Zabian was one of the Shiite narrators accused of exaggeration at the time of Imam Sadiq (AS). In the Shiite narrative sources, he is typically recognized as the narrator of traditions related to beliefs and ethics. The preceding narration scholars have discredited him on the account of exaggeration, falsehood, and the fabrication of hadith, which has been corroborated by recent narration scholars as well. There are conflicting reports in the praise or criticism of Younis bin Zabian. In this paper, to investigate the reasons and grounds for issuing the decree that undermines the credibility of Younis bin Zabian, the statements in his admiration and denunciation are analyzed. The results suggest the weakness and inadequacy of the reasons offered in the admiration and the accuracy and clarity of one of the major traditions in the condemnation of Younis bin Zabian. Also, the consensus of narration scholars on impaired credibility of Younis bin Zabian is originated in the discreet behavior of Imam Reza’s (AS) narrators in dealing with Younis bin Zabian’s traditions. Ayashi, Kashi, Ibn Ghazairi, and Najashi, consistent with their grand narration scholars, have declared that Younis bin Zabian's traditions lack credibility.

Mojam Rijāl al-Hadith, written by Ayatollah Sayyid Abu al-Qasim Khoei, is more recent than other Shi'ite Rijāli communities, and therefore contains the latest and most important Shia Rijāl topics and views that are explored and reviewed by the author.  In this paper, attempts have been made to delve into the principles specific to Ayatollah Khoei. These principles can be categorized into two general categories. The first is concerned with how resources are used along with issues such as the credibility of sources, certainty about the issuance of Rijāl propositions, reliance on Shiite and first-hand sources, and lack of authenticity of non-Shi'ite sources. The second deals with understanding the terms discussed in these sources and their interpretation strategy, as well as issues such as consistency of Takhlit, vice, and the phrase “Yoraf and Yonkar” with the narrator's credibility, the invalidation of justice, the necessity of reputation and the trustworthiness of the manipulator or adjustor, the credibility of historical eminence in alteration and the verification of the narrator’s authenticity by “Maskūn alā Revāyateh” and “Sahih al-Hadith”.

The Qur'anic parables are the greatest and the most glorious of the Quranic sciences. Characteristics of animal symbols in Qur'anic parables are as follows: 1. In terms of content, the symbols are real, not mythical and superstitious 2. In terms of style, they are based on similes 3. From a literary and artistic standpoint, images are vibrant, dynamic, and bereft of unnecessary innovation. 4. In terms of perception, they are comprehensible to all, with visualizations offered to facilitate the perception of abstract and carve meanings in the mind. 5. From a psychological perspective, they are well suited to the interest and psychological demands of modern human being. In this study, the symbols of eight animals are examined in two groups of animals and insects. The stories of animals accompanying prophets have been passed through different generations due to their educational role. Survival and immortality are characteristic of this kind of parables. In the study of animal symbols, some carry a positive connotation, and are therefore suitable for training and guidance. On the other hand, some bear a negative connotation, scorning and disparaging human actions such as disbelief and idolatry, among other things.

According to most Quranic commentators, Surah Al-Ma'un was revealed in Mecca. Based on its chronological order of revelation, it is also classified as one of the first Meccan surahs, which is in keeping with the length, tone, and rhyme of this surah. As for the content, the first verses of this surah were revealed in the denunciation of disbelievers of the Hereafter, and the middle verses in the censure of deceitful observers of prayer. As a result, some argue that this surah has been discontinuously reveled in Mecca and Medina, and some contend that it has been thoroughly revealed in Median.
The earlier accounts regarding the revelation of this surah in Mecca or Median also lend credit to this claim. However, according to the findings of this study, the semantic and literal link between the middle verses of this surah and its early content demonstrates its continuous revelation. On the other hand, the style of the Surah al- Ma'un and its resemblance to other early Meccan Surahs corroborates its position in the chronological orders of revelations. Finally, given that this surah was revealed in the early years of Mecca and hypocrisy was not at an issue at that time, and based on various types of revelation that spoke of an act of worship called salah among the polytheists and followers of other religions, it is evident that Surah al- Ma'un is directed at polytheists as its main audience.

The lineage of Imam Mahdi (AS) is one of the issues that has been the subject of great controversies between the Shiite and Sunni traditions. The Shiites, based on the hadiths circulated in their narrative circles, contend that the Imam Mahdi (AS) is one of the descendants of the Prophet (pbuh), who has been named after Prophet (pbuh); however, some Sunni scholars have quoted hadiths the content of which is different from the above, claiming that Mahdi is a person has been named after the Prophet and his father's name resembles that of prophet’s. Thus, if these hadiths are seen reliable, the Promised Mahdi in the Sunni traditions is different from the figure introduced by the Infallible Imams as the Imam Mahdi (pbuh). This article deals with the hadiths that explain the lineage of the Mahdi (pbuh) in the Sunni sources. It initially endeavors to corroborate the authenticity of the hadiths according to which Mahdi (pbuh) is one of the progenies of Fatimah, followed by the textual and Feqh al-Hadith analysis of hadiths in which the name of Madi’s (pbuh) father corresponds to that of Prophet’s (pbuh),Accordingly, this group of hadiths are set against the majority of hadiths that have only specified the name of Imam Mahdi (pbuh). It is further demonstrated that hadiths that have merely stated the name of Mahdi (pbuh) without any reference to the name of his father are more reliable and preferable