نشریه رهیافت هایی در علوم قرآن و حدیث
سال پنجاه و دوم شماره 1 (پیاپی 104، بهار و تابستان 1399)

In Islamic heritage and culture, "jurisprudence" has been one of the main concerns of Muslim scholars throughout history. This obsession has paved the way for the approach according to which determining the non-jurisprudential nature of a subject calls for detailed inspection, thereby preventing the generalization of jurisprudential analyses to the entire set of hadiths.  Orientalists, by generalizing the method of jurisprudential works to hadith, have drawn false conclusions. As an example, Schacht has generalized his theory to all hadiths solely based on jurisprudential instances. However, the separation of jurisprudence from non-jurisprudence thwarts the generalization of such disputes. In fact, the sole generalization of jurisprudence to hadith is a common fallacy that could only be eschewed by establishing the principle of "distinguishing hadith from jurisprudence". In this article, this distinction is evaluated in four areas: "historical distinction", "methodological distinction ", "distinction in approach" and "distinction in valuation".

The term "Lord and Lordship" is one of the most widely used concepts in the Holy Quran. The analysis of this term’s applications in the Qur'an and its association with education in its technical meaning, as well as the origin of the term education play a vital role in the realization of education concept in the Holy Qur'an.  This paper, by exploring the views of lexicographers and exegetes of the Holy Quran and citing 1- Quranic applications of lordship and education and the assumption of their derivation from different roots (Rabab, Rab, and Rabu), 2- Overlapping and shared semantic field of these terms, and 3- Collocation of concepts and terms pertained to the educational culture of the Qur'an, which are essential to ascertain the true meaning of "education" and its stages, aims to present them as a prelude to the theory and concept of Qur'anic education. In conclusion, a concept of education is obtained, which informed by its process, channels and stages, originates from the notions of correction, growth and development. It is interpreted based on the root "Rabu" in light of the implications of the word "Lord", namely sustained and all-encompassing providence and lordship in all elements and manifestations of existence, especially human beings.

One of the topics of interpretation studies in the present era is identifying the characteristics of interpretations in different eras, which are known by titles such as style, trend, school or interpretive current. Current interpretation scholars acknowledge the fundamental change that has taken place in the style of interpreting the Qur'an and explaining narrations over the last century, describing it as "modern interpretation"; however, in describing this titles, they have sufficed to a set of generalities. This study presents the discourse of existentialism as one of the influential trends of religious texts’ interpretation in the present era. Therefore, after defining the discourse and philosophy of existentialism, we attempt to recognize and explore the discourse governing the interpretations of the Qur'an and the explanations of hadiths in the present age. The revival and growth of existentialism style or tendencies is evident in the description of Islamic texts. The evidences include evolution in discovering verses and hadiths in this era compared to the past, analysis of the thematic interpretations composed in the present age, inclination towards contemplation in understanding religious texts, developments of the methods for propagating the teachings of the Qur'an and Hadith, and finally changing subjects raised in religious questions and answers.

The root of the word “Estinas,” which is derived from the core "Ans", has been used twice in the Holy Qur'an; Once in the form of a verb "Tastanisoo" (Noor / 27) and again as a nominal "Mustanasin" (Ahzab/53). While there is no controversy among exegetes about the second meaning for any reason, the first meaning of Estinas has been so challenging that it gave rise to numerous interpretive approaches in the first centuries. The present study aims to discover the reason for semantic discrepancy about Estinas and to determine which of these statements are preferable. One of the methods used in this study is the history of lexicography, meaning that the process of defining related words in dictionaries is reviewed over time along with their changes. In another section, techniques conventionally used in historical linguistics are employed for the analysis of Semitic etymology. The purpose of this research, besides addressing minor problems, is to demonstrate how the two approaches of etymology and the history of lexicography can be adopted to evaluate interpretive statements and how the results of these two approaches can be merged.

Al-Qadi al-Nu'man Ibn Hayyun (d. 363 AH) is one of the Fatimid theorists who has embarked on interpreting the secrets of jurisprudential verses. He argues the rules of jurisprudence, as the appearance of Shari'a, and faith and wisdom, as its hidden core, have several levels. By defining faith, he posits that the observance of principles such as "guardianship, purity, prayer, fasting, zakat, Hajj, jihad" are only part of religious practices. Further, by stressing that faith and practice are hand in hand, and using Qur'anic verses and the narrations of the Prophet (pbuh) and the Infallibles up to Imam Ja'far Sadegh (pbuh), he has embarked on interpreting the secrets of rules and verses of jurisprudence. This article adopts a descriptive-analytical method to explore the intellectual foundations of Al-Qadi al-Nu'man, and discover its method in interpreting the rules and verses of jurisprudence. The findings suggest that he, strongly influenced by the Ismaili religion, interprets jurisprudential verses based on their main pillar of belief, "Welyat", which is not founded upon any rational reasoning.

Many exegetes have adapted the term "single soul" in the Qur'an to Adam but this adaptation faces some obstacles and challenges. They include contradictions in the meaning of the verse, violation of syntactic rules, irrationality and inaccurate narration. Based on the Qur'anic truth of "soul" and its distinction from "spirit" in the system of Qur'anic verses, this paper exposes that verses on “single soul” refer to the single nature of all human beings, male and female, and are not exclusive to Adam. It is because in the Quranic system of verses, "soul" is the existential nature of the "human" type, which is "purified" in the last stage of creation. At the time of creation, man is blessed with the divine "spirit" and "Adam" was the first human consecrated with divine spirit. In fact, like other human beings, he was fashioned from a single soul.

Despite the resemblance of the rational approach of Amin al-Islam Tabarsi and Jarullah Zamakhshari on the core issues of monotheism and justice, the study of Tabarsi's theological interpretation in Javāme al-Jāmeh based on the theological views of Zamakhshari’s Al-Kashshaaf reflects the rift between Shiite and Mu'tazilite rationality in interpreting such Qur'anic verses. Tabarsi’s method is founded upon the supremacy of reason along with narration and the fundamental principle of Zamakhshari rests upon the dominance of reasons over narration. This article, through a comparative study of the similarities and differences between the Shiite and Mu'tazilite rational approaches, expounds on the main fundamental and methodological drawbacks of the components of Kashaf's theological interpretation from Tabarsi's point of view.

"The diversification of the hadith source" by Ibn Tawus in the seventh century (673 AH) was a milestone for far-reaching and great changes in the Science of Narrators. Some have rejected such rulings, and given the non-monopoly of the evidence in the document, fundamentally repudiate the Science of Narrators. Naturally, a subsequent development was narrowing down the circle of authentic and reliable hadiths. On the other hand, the new principles of the Science of Narrators provoked ambiguity in the future ideas on Science of Narrators. For instance, it cast doubt on views of Allameh Hilli on modification of methods and documents. On the other hand, the huge effect of this division promoted the Science of Narrators. As such, informed by the new definition of "reliable hadith", some turned to "authenticity of document" and others revisited "classification" and "conditions of the narrator". This article aims to explore the effect of diversification of hadith sources on the Science of Narrators.

In the most prevalent definition of the term "method of interpretation", the source of interpretation and in other definitions, concepts such as principles, rules and interpretive tendencies have been stressed. Such definitions need to be redefined due to the inconsistency of the method, failure to justify the expression of these definitions, confusion of concepts, limitation of the general concept of the interpretation method to specific and narrow concept and ignoring the systematic form of methods. Informed by the definition of each concept, the interpretation method embraces all of them systematically. That is, each interpretation method originates from principles recognized by the exegete, and based on the rules that protect the exegete from errors, utilizes reliable sources to provide a methodical interpretation. In the interpretation process, the exegete’s tendency and expertise in his interpretation of the verses with emphasis on a set of principles or rules, are highlighted over other principles or rules, constituting his interpretive tendency. Each of these components, having a bearing on the method of interpretation, are coordinated as components of a structure.

The purpose of the present study is to examine the argument made by Mohammad Nasser al-Din al-Albani, a contemporary Wahhabi scholar, regarding the tradition "straight path" from the perspective of science of narrators. This narration, which is quoted in Sunni and Wahhabi sources, has introduced Imam Ali (as) as a guide to the straight path. The literature has analyzed and addressed the arguments of this Wahhabi scholar based on the principles of science of tradition in Sunni and Wahhabism using a descriptive analytical method. The findings indicate that the doubt cast by Albani, the Sunni and Wahhabi scholars’ elaboration on the authenticity of the document, the multiplicity of methods and narrators of this hadith are inaccurate.  Accordingly, the main argument made by Albani about this document has no scientific foundation and hence the tradition quoted from the Prophet (pbuh) and his household is utilized. Moreover, in other cases, Albani, despite his argument, has endorsed the narration. The main approach in the research is to evaluate the document and thus prove the issuance of the narration, without delving into the semantic analysis.

According to popular belief, "explanation" and "interpretation" in Tabari’s Jāmi al-bayan an taʾwīl āy al-Qurʾān are synonymous, but in the light of recent research, this assumption has been challenged. The nature of applying "explanation" in this book suggests that in Tabari’s perspective, the scope of "explanation" is much wider than "interpretation". If understanding at the level of interpretation is concerned with the discovery and unveiling of the ostensible meaning of the word, the scope of "explanation" in general and in Jāmi al-bayan in particular, is markedly different from "interpretation". It is because understanding at the explanation level requires unravelling all the historical elements of the text, including the time, place, language and culture of the revelation era. On the other hand, one of the underlying foundations of interpretation in the process of text deciphering is considering the reader’s level of understanding. By analyzing the Tabari’s method and exploring these dimensions, types of explanation such as "comparing the ostensible meaning against its roots", "preferring the most probable meaning based on reason and traditions", "extending the general message of the verse to similar cases " can be identified in this interpretation. This study aims to provide clear evidence for each of these types in order to demonstrate that Tabari has adopted an explanation approach to derive sacred meaning from Quran and has consciously resorted to explanation in numerous verses.

The style of "spousal' interaction in the family is one of key issues discussed in Islam. Since in the Islamic lifestyle, men are in charge of managing and steering the family towards perfection, the question arises as to whether it is permissible for man to resort to corporal punishment as a means of disciplining his wife. In particular, Islamophobia propaganda has been accompanied by an exaggeration of domestic violence by men, with some attempting to justify abuse and unfair treatment of and corporal punishment of a woman by her husband based on a particular interpretation of a Qur'anic verse (Nisa: 34). Using a descriptive-analytical method, this paper, this paper aims to present a new interpretation of this verse by reviewing and criticizing diverse stances of exegetes on the content of the verse through a semantic analysis of the word “Zaraba” (striking), particularly the lawmakers’ disregard for the known meaning of this term.   Therefore, drawing on the knowledge of semantics and the tradition of the Infallibles, copious evidences are presented for the lawmaker’s inattention to the famous meaning of " “striking" and the reader’s focus on its other meanings, which indicates the semantic evolution of the word ‘striking”. The Qur'an, prohibiting corporal punishment in any ways, only sanctions it in three cases (legal retribution, jihad, hudud and ta'zir) under certain conditions.