مجله تحقیقات علوم قرآن و حدیث
سال هجدهم شماره 1 (پیاپی 49، بهار 1400)

In the sources of Sunni hadith, there is a narration according to which Imam Ali (AS) said to a person who is a storyteller who did not have mastered the abrogated and obsolete knowledge: This narration has become one of the narrative foundations of those who believe in the occurrence of abrogation in the Qur'an to emphasize the importance and high position of this science in the field of Qur'anic sciences, to prove the widespread occurrence of abrogation in the Qur'an. The present study pursues the originality of this narrative in the first century AH as a goal. For this purpose, using the method of document-text analysis and identifying the common loop, key individuals have been identified and spread this narration in different hadith ecosystems and relying on Sunni hadith sources, the credibility of individuals and effective ways in transmitting it to the assessment plant. Laid out.The findings suggest that the narrative, which is likely to be considered the birthplace of Egyptian hadith, is, firstly, anxious about the content of the narration, and secondly, in terms of authenticity, the way in which the narration is narrated in the canvas. Expanded Iraq is not a credible way for Sunnis. Therefore, this narration cannot be considered as a solid basis for proving the vital importance of the abrogated and obsolete knowledge and its widespread occurrence in the Holy Quran.

Pointing out the meaning of “ra'd” and especially “tasbīh” in Surah al-Ra'd: 13, the early narrative and interpretive sources have discussed the issue in a variety of different views and approaches. One of these views is the meaning of “malak” for “ra'd” that has been supported by the Shiite and Sunni scholars, due to the existence of some proving hadiths. The believers in the naturalness of the phenomenon of “ra'd” (thunder) as well as those who have interpreted hadiths in this regard, have been called heretics by extremists. In addition, it is not possible to achieve a correct understanding of the verse 13 of Surah al-Ra'd without examining the narrations, especially the popular narrative phrase of “Al-Ra'd-u Malakun” and without analyzing the Qur’anic teachings in expressing the nature and function of other similar natural phenomena of “ra'd” in the world. Findings show that most of the narrative reports in this regard have been quoted in the class of Followers. The words of the Followers end mainly to Ibn Abbas, the famous Companion. In addition to being mawqūf, such reports contain weak and unknown narrators in their sanads, which degrade their authenticity. Examining these narrations after presenting them on the Qur’an and taking an analytical look at other sayings of Ahl al-Bayt (AS), indicates that the idea of scholars who consider “ra'd” as a natural phenomenon is more correct, although this view does not mean denying the angels’ role in affairs of the world.

Religious modern thinkers with different trends try to preserve religion’s function in modern world. One of this trends is textualism represented by scholars like Shahroor and Abdolali Bazargan, while another trend is intellectualism presented by scholars like Soroush, Shabestari and Nasr Hamed Abuzeid. Based on the analytical descriptive method, this research aims to analyze, compare and criticize the opinions of both texualist and intellectualist groups about revelation and detects their strength and weakness. The results show that intellectualist strategy for solving problems of revelation is not superficial in specific cases but is changing the religious fundamental views, while textualists consider revelation superhuman and try to solve its problems by case. Efforts for relative comprehension of revelation, setting of establishment of outside religious interaction with non-religious people and the principal solving of problem of implementing the penal laws of the Qur’an in the modern era are some advantages of intellectualism. In addition, eliminating the Qur’anic law, providing for transcending its worshiping setting, and degrading the Qur’an to a human mistakable book are some of disadvantages of the intellectualism. In contrast, further adaptation of the superhuman view of revelation to textual facts, non-transcendence of Qur’anic law, and defense of non-conflict between revelation and science, are the strengths of the textualist approach while compelling interpretations of legislation and overcoming some challenging elements of the Qur’an in terms of timeliness, without clarifying their place in the modern world, is considered its weakness.

Exegetes declare different interpretive meanings about the type of two concepts of “sā’iq” and “shahīd” in the verse “wa jā’at kullu nafsen maahā sā’iqun wa shahīd” (Qāf: 21) and about the addressees of the verse “alqīyā fī jahannama kulla kaffārin ‘anīd” (Qāf: 24). Most exegetes believe that these concepts refer to two angels, one of them leads human soul to his resurrection place and the other attests to his deeds. Also both angles put every rebel disbeliever into the Hell. To approve their idea, they resort some literary justification and interpretive narrations. However, beside of clear defects in sanad and implication of narrative documentations of famous view and context insufficiencies in approving this meaning, such concept is rarely acceptable as such it conflicts other Qur’an verses. Based on a systematic attitude to the application of these two concepts at the Qur’anic semantic system, the context unity and syntagmatic relations, it is deducted that these verses remark one of the dignity attributes of the Prophet (PBUH) and the Successor, regarding the wickedness of disbelievers and their entrance to the Hell. This meaning is also supported by the Infallibles’ (AS) exegetical narrations.

Human Intrinsic dignity is one of the most important anthropological foundations that has formed the basis of many discussions of humanities in the current century. The present study, using a descriptive-analytical method, tries to examine the idea of the scholars of the current century regarding the intrinsic dignity of human beings as an anthropological basis and then analyze how the different ideas in this field effect on the interpretation of jihad verses. A review of the views of thinkers of the current century on intrinsic dignity and jihad suggests that they were influenced by their belief in the nature of human inherent dignity. Thus, the limited attitude towards the issue of intrinsic dignity has caused the owners of this idea to prescribe coercion on belief and deprivation of the right to life for non-believers. On the other hand, a broad view of intrinsic dignity has led the proponents of this idea of jihad to forbid the coercion of belief and killing of non-believers by jihad. However, the first thought faces fundamental disputes, and also in terms of method, this idea has a selective confrontation with the verses of jihad due to the emphasis on rules such as abrogating and ignoring the context and atmosphere of the revelation. In contrast, the second view is systematically confronted with the collection of verses of jihad and related verses, and in this regard, it uses different rational rules of interpretation.

Social security has been one of the basic needs of human societies for a long time, so that its establishment and consolidation provide the basis for the growth and material and spiritual excellence of individuals in society. It has also attracted the attention of all the divine prophets. The study of the story of Prophet Moses (AS), as one of the most frequent stories in the Qur’an, is of particular importance, for on one hand the Egyptian community and the People of Israel, who were under the oppressive rule of Pharaoh, had the least security and, on the other, Moses (AS) was sent to save them from Pharaoh. This study seeks to explain and analyze the most important results of Musa’s (AS) strategies in the realization of social security in three political, cultural and religious aspects. The research method is descriptive-analytical and the information used is library-based though examining the content of relevant verses. Findings show that Moses (AS) has used various methods and strategies in the above areas, which in many cases succeeded in establishing security in the target community, but despite tireless efforts and changing promotional methods, sometimes the favorite goal was not gaine.

Reconstructing the historical context of the verses, the situation in which the Qur'anic text has been formed, from various aspects, in particular explaining the exact meaning of the verses, is a difficult, significant and fruitful matter. However, little authentic evidence is available for this purpose. We know that the Qur'an in many cases speaks considering the traditions and teachings mentioned in sacred Jewish-Christian texts, that have been current in the mouth of the people of the age of revelation. Therefore, Intertextual reading is very effective in restoring the text of the Qur'an as an authentic historical document and, as a result, in reconstructing the historical context of the verses and recognizing the audience of the age of revelation. In the present study, based on this approach, we have studied the intertextual reading of verses27-32of Surat al-Ma'idah related to the story of Abel and Cain. Re-reading the Qur'an and sacred Jewish-Christian texts, including the Old Testament, the New Testament, and the Talmud, shows that the story is narrated similarly and the language is symbolic. However, the Qur'an does not merely retell the story but modifies these texts and creates new meanings according to its audience in the age of revelation. The intertextual reading shows that verses 27-32 of Surat al-Ma'idah are related to the tension between the 7th century AD Jews in the Arabian Peninsula and the Prophet of Islam; they intend to betray the Prophet again and kill him. Finally, considering some historical narratives along with the intertextual reading indicates that the above verses refer to the treachery of the Jews of Khaybar around year 7 (AH).