مجله تحقیقات علوم قرآن و حدیث
سال هجدهم شماره 2 (پیاپی 50، تابستان 1400)

The semantics of the Qur’an is a methodical thematic interpretation that is able to present the meaning of words in the worldview of the Creator of the Universe to human beings and explain the Divine culture, provided that it is performed in accordance with Qur’anic principles. First of all, “the meaning” should be determined in the semantics of the Qur’an. This research studies the definition of meaning, concept, applicability, semantics and pragmatics to show a phenomenological definition of “meaning” in the Qur’anic semantics. Also, according to the effect of pragmatics in defining the proper “meaning”, the effective characteristics of the Speaker and the addressee of the Qur’an in defining “meaning” have been specified. In addition, some of the theories of Muslim scholars regarding the meaning on which the word is assigned, and affect in determining the “meaning” and finally selecting the appropriate method, is analyzed. Accordingly, based on the “principle of embodying” in the critique of the theory of “the spirit of meaning”, it is approved that the word using for meanings of the transcendent worlds is metaphorical. Additionally, the capability of semantics schools for studying the Qur’anic concepts is shown. Finally, through illustrating the characteristics that “meaning” should have in the Qur’anic semantics, the superiority of the cognitive school in analyzing Qur’anic vocabulary is proven. Based on the definition of “meaning” in such a school, some other features of the Qur’anic meaning are expressed as well.

Authentic recitation of the Holy Quran, in the literal sense, the quality of the letters and words of the Holy Quran is one of the most important and fundamental questions about reading the text of the Holy Quran. Different solutions to answer this question have been given by Shiite scholars. The famous recitation, as a valid recitation, is the solution of the jurists and the late fundamentalists in choosing the correct recitation. This research tries to achieve a valid reading in the eyes of the Ahl al-Bayt (AS) by using the method of historical study of documents and evidences and uses narrations as a historical evidence to recognize the authentic reading in the eyes of the Ahl al-Bayt (AS). Examination of the narrative evidence shows that the reading that the Ahl al-Bayt (AS) have used as a criterion in interpretation is consistent with the reading known as the narration of Hafs from Asim and which is famous in the Islamic worldevidence to recognize the authentic reading in the eyes of the Ahl al-Bayt (AS). Examination of the narrative evidence shows that the reading that the Ahl al-Bayt (AS) have used as a criterion in interpretation is consistent with the reading known as the narration of Hafs from Asim and which is famous in the Islamic world

What is left of the Ahl al-Bayt of revelation with their expression is considered to be the most eloquent, the most eloquent and the most beautiful word after the Qur'an. Among these, prayer has a high status and the highest knowledge is embodied in the form of the most beautiful phrases with a well-groomed and stable order. The Joshan prayer is a glorious example of religious literature that teaches us how to communicate with God and recite him, and depicts the height of religious knowledge in the peak of beauty. In this article, we seek to answer the question of what is the literary and aesthetic level of the prayer of Joshan Kabir Dari and how original it is And with a descriptive-analytical method, we have studied the novel beauties in Jooshan's prayer, in the axes of repetition, punctuation, prostration, balance, observance of peer, contradiction and order And it was concluded that the prayer of Joshan Kabir is literary and beautifully extrinsic in terms of literature, and the divine attributes organized in it are phonetically and semantically completely integrated with each other. This sublime literature confirms the authenticity of this prayer and its issuance from the source of revelation and is closely related to the Qur'an.

How the polytheists of the age of revelation changed profoundly from the ‎polytheistic belief to the monotheism is a remarkable issue. The arrangement of the ‎central verses about monotheism according to the order of their revelation leads to ‎know the process of transformation of the belief in God and discover the special ‎Qur’anic method for repairing and institutionalizing the monotheistic belief. ‎Accordingly, extracting the central verses about monotheism and identifying the ‎basic points of the course of monotheistic invitation, based on a descriptive-‎analytical method, this article examined the holy Qur’an’s process of making ‎change in belief (in God). In conclusion, the Qur’anic process of transformation in ‎the dimension of theism has been extracted in three main stages: in the first stage, ‎the Holy Qur’an in the first Meccan surahs, with a brief introduction of God with ‎some Divine features and the design of the main pillars of monotheism, motivated ‎the community to accept the new monotheistic belief, leading to few new converts. ‎In the second stage, after the formation of the faith community and the resistance ‎of the polytheists against monotheism, the foundations of polytheism were ‎destroyed and rather the foundations of monotheism were explained in terms of ‎cognition with clear arguments. The third stage was establishing and deepening ‎Monotheism in the community of the day, coincide with the establishment of ‎Islamic State, through explaining true faith and levels of faith with a focus on ‎vulnerable factors and the clarity of the precepts, which was done by issuing Ahkām ‎‎(religious verdicts)

Understanding the logic governing the validation of a hadith depends on knowing the presuppositions and principles of each approach. The selection of Mahdavi narrations in the book of Muntakhab al-‘Athar fī Imam Al-Thānī ‘Ashar by Grand Ayatollah Sāfī, which is based on a holistic reading, involves not only Shiite but also Sunni narrations in the process of finding evidence and selecting the appropriate narrations. Since a correct understanding of the hadith thought system of the book allows for further evaluations, this study, concerning the lack of a design of the structure and network governing the selection of narrations in the book, tried through a thematic analysis to identify its presuppositions and theological foundations. Findings show that meta transmissonal validation of Mahdavi narrations in the book has important presuppositions such as the first principle of the invalidity of wāhid hadith (hadith with a single transmitter) in the theological doctrines, as well as the attention to the methodology of the early hadith scholars in the acquisition of hadiths (tahammul). Also, it relies on principles such as the Possibility Rule (Qā’ida Imkān). Accurate rereading and understanding of the criteria used by early scholars for jarh wa ta'dīl (endorsing or discarding transmitters), as well as paying attention to the book-oriented basis of the early Shiite scholars in evaluating hadith, lead to applying the innocence principle for the unknown narrators of early hadith sources. The frameworks and intellectual context of the hadith evidentialist approach of Muntakhab al-‘Athar have made the arrangement and validation of Mahdavi narrations to benefit from a systematic logic that, despite some considerations, has nothing to do with the hadith literalism, for it follows the defined standards.

Because of the importance of the Karbala event and its vast impact, the reports related to this historical event is doubly important. In addition, the phenomenon of distorting these reports made us to criticize those which are inconsistent with the life of Imam Hussein (AS) and Karbala. Among the reports attributed to Imam Hussein (AS) during the Ashura Day are the words according to which Imam (AS) announced that those who had an owe (dayn) on themselves should not accompany him in the fight against the enemies. This research has evaluated the sandas (chain of transmitters) and the content of these narrations, based on a descriptive-analytical method. The findings show that these narrations are subject to serious criticism from both the sanad and the text; The sanads of all narrations are weak and their content are in contradiction with the Holy Qur’an and the Sunnah. They contradict with two groups of verses: 1) verses of last will, 2) verses of jihad. They contradict also with four groups of narrations of Ahl al-Bayt (AS): 1) martyrdom of Ahl al-Bayt (AS) with dayn, 2) Ahl al-Bayt’s acceptance to pay Companions’ dayn, 3) Imam Hussein (AS)’s invitation from the debtors to fight the Yazidis, and 4) the allowance of accepting the guarantee or last will of women.

The application of the word "nafs" and its derivatives in the branches of the Semitic language and its numerous uses in the Qur’an and the Testaments indicate its ancientness and importance. The structure of the word in the northeastern and northwestern branches is “n-p-sh” and in the southern branches is “n-f-s” that indicate its evolution in the process of transition from one branch to another. The present study deals with the genealogy of the word "nafs" in Semitic languages, based on the comparative historical method. In the research process, the commonalities and differences are identified and its uses and examples in the Qur’an and the Testaments are shown. Evidence shows that the commonalities in structure and meaning are far greater than the differences. The word has more semantic development in some branches, the fact that is evident in the Qur’an and the Testments. "Rest" and "life" are two common meanings of the word in all branches, and then other numerous meanings have been extended from these two meanings. Its central meanings in these books mostly refer to transcendental issues such as God, soul and spirit. Some Arabic lexicographers have associated the word with the word "nafas", while this is not the case in other branches of the Semitic language.