نشریه رهیافت هایی در علوم قرآن و حدیث
سال پنجاه و دوم شماره 2 (پیاپی 105، پاییز و زمستان 1399)

The miraculous nature of the Holy Quran, from the third century AH, has been the subject of serious attention by Mu'tazilite scholars. Sarfa is one of the theories put forward by some Baghdad Mu'tazilites, such as Nazzām, to demonstrate the uniqueness of the Holy Qur'an. This investigation seeks to answer the question “What patterns have led the Mu'tazilite scholars in the third century to discuss the miracle of the Holy Qur'an and in particular the theory of Sarfa?” For this purpose, Cohen's paradigmatic analysis method is adopted and while identifying the dominant patterns, the relationship between the theory of Sarfa and existing models are explored. The results suggest the interdependence and interaction between the paradigms and discourses governing the Islamic society at that time. Other historical studies also exhibit that when the scientific discourse of the Holy Quran met the questions raised in the new discourse, this gave rise to a paradigm that sparked a discussion about the nature of the Holy Quran’s uniqueness. In addition, inspired by the Aristotelian model, Nazzām presented his theory of ​​the miraculous nature of the Holy Qur'an in response to the proponents of the Platonic model, ruling out Platonic interpretation of the status of the Qur'an. Also, based on the Greek model of science, he repudiated the existence of any miracle in the text of the Quran, placing more emphasis on the verbal form.

Before the rise of cognitive linguistics, the metaphor was simply a literary device, especially in poetry. Over time, cognitive studies on ‌ metaphors have transformed this traditional view. This study, after introducing the cognitive approach to metaphor, explores narrations and hadiths quoted from the Holy Prophet and Shiite Imams (as) as well as the metaphorical language used to describe the feeling of envy as one of the subjective aspects of human existence. Accordingly, the present study aims to examine whether metaphor has been employed as a tool to facilitate the understanding of religious contexts and if so, to what extent it has been successful in conveying concepts associated with the feeling of envy. Moreover, it seeks to shed light on the origins of this feeling and subjective concepts for which metaphor is employed to deepen the understanding. For this purpose, authentic Shiite works have been investigated and analyzed based on Lakoff’s theories on cognitive metaphors. The results suggest that metaphors have been utilized in 60% of the hadiths on envy and the domains identified in these cognitive metaphors are subtly indicative of the characteristics and ramifications of envy. These metaphors are structured coherently in keeping with the desired teachings and concepts.

Ziad Ibn Marwan, a companion of both Imam Sadegh and Imam Kazem (AS), has a prominent presence in the Rajali and narrative works of the Ahl al-Bayt. There are more than 60 narrations ascribed to him in the Book of Four and other Shiite works. However, the evaluation of his Rijali records by evaluators is replete with inconsistencies and even contradictory divergence. According to Vahid Behbahani and some others, the quotation of Ziad by some distinguished figures and also the rejection of his book as "principles" and the multiplicity of narrations, reaffirm the credibility and at least, corroborate his "decency". Abu al-Qasim Khoei. in the Mu'jam Rijal al-Hadith and his jurisprudential works. has set forth two other reasons that lend credit to the trustworthiness of Ziad. First,Sheikh Mofid has presented him as one of the distinctive companions of Imam Kazim (AS) and a trustee and jurist. Second, it is among the sources of the hadiths in Kamel al-Ziyarat, which Ibn Qalwiyah has testified to the reliability of its narrators. Khoei has stressed the accuracy of his narrations by the phrase "One of the trustworthy". The authors of this paper, however, believe that the above five arguments are weak and unreliable. Kashi, Tusi, and Najashi, the pioneering Rijal experts, have not explicitly and implicitly endorsed him, but along with famous hadith scholars such as Kulayni and Saduq, they have described him not only as a diligent lifelong scholar, but also one of the pillars of the Waqefieh sect. Successive and yet praising statements clearly indicate his conscious antagonism with the truth and denial of the sources that substantiate the Imamate of Imam Reza (as). Due to illicit appropriation of seventy thousand dinars belonging to the Imam's share, Ziad, in addition to his own aberration, strived to intellectually corrupt others by lavishly spending his property. The news on Qadh is not justifiable and according to Hassan Ibn Mahboub, one of Ejma companions, Ziad perished as an infidel. Allameh Halli has also highlighted his weakness with the statement "He is an unreliable narrator to me".

A critical analysis of hadith sources in order to identify valid and reliable narrations issued by the Infallibles (PBUH) is one of the main requisites of research in the sciences of hadith. Therefore, the external critique of narrative sources and classification of their primary sources is of paramount importance. It is because the authors of hadith books do not mention the details of their sources and narrations are usually quoted as Mursal hadiths, which undermines the authenticity of the hadith. This paper takes a fresh look at the narrations of the book Ta’wil al-Mokhtalef al-Hadith by Ibn al-Qutayebah in Ibn Abi Jumhur al-Ehsei’s Awali al-Laali. The primary goal is to determine the source of some hadiths in the Awali al-Laali and to filter out unreliable narrations from Shiite books by a comparative study. The comparison of these two works suggests that Ibn Abi Jumhur in the fourth chapter of his book has quoted more than two-thirds (about 70%) of the hadiths by Ibn Qutayebah. Not sufficing to a simple quotation of the hadiths, and like Ibn al-Qutaybah, he has explained interpretations in the footnotes of the Awali al-Laali, which in some cases are exactly the concepts described by Ibn al-Qutayebah. Occasionally his interpretations are different and even inconsistent with those of Ibn al-Qutayebah, whereas in a handful of narrations, he has quoted Ibn Naqtibah verbatim. The reason Ibn Abi Jumhur turned to Ibn al-Qutayebah's book is his defense of the rule "the aggregation of two [different] narrations is preferred to the rejection of either one" and the best work that managed to compile opposing hadiths is the work of Ibn al-Qutayebah.

This article is an inquiry into the Maqtal al-Husayn in Tarikh Tabari, which is one of the extant Maqtal, and like other historical works and narrations, has not been immune to the myriad of Ashura distortions, to the extent that it casts doubt on the Ashura event. Tābari's account of the Ashura event is inspired by the narration of Abu Makhnaf, who is currently the oldest extant Maqtal. Nevertheless, this Maqtal is teeming with textual distortions. In some cases, it conflicts with certain historical events and sometimes tarnishes the dignity of the Infallible Imam. This text was the main source of Shiite scholars in the subsequent centuries and therefore has had a bearing on the purpose of the Ashura uprising. This paper attempts to expose some distortions in the pre-Ashura period and to explore its historical and narrative content.

Knowledge of Jarh and Ta'dil (criticism and praise), as one of the undertakings of the science of Rijāl (hadith scholars), is a key subject in this field. Among the subjects discussed in this science are Jarh and Ta'dil terminology used in Rijāli works. The meaning and significance of many Jarh and Ta'dil terms and expressions are clear, but there are also words and phrases that hadith scholars diverge on their meaning and significance. One such term is “Gharib al-Amr” (imminent). It has been used in many cases in Shiite Rijāli sources. In the past and present, to define Gharib al-Amr, hadith scholars and experts have considered several meanings such as affinity to religion and belief, affinity to hadith and narration, and affinity to authenticity and justice. Similarly, they have varied stances on the signification of this word in Jarh and Ta'dil. In this article, for certain reasons, the meaning “affinity to authenticity and justice” has been selected and it is shown that Gharib al-Amr is one of Jarh and Ta'dil terms with an intermediary status and has been utilized in the sense of affinity to authenticity by Shiite Rijāls.

It is essential to address the challenges of modernist theories in the interpretation of the Qur'an in recent times from a scholarly perspective. In this article, the fundamental principles of understanding and interpreting the Qur'an are described and compared from the stance of Mohammad Hossein Tabātabāi and Mohammad Mujtahid Shabestari, as the representatives of the traditional and modern approaches to the Qur'an, respectively. The findings of the research suggest that such principles in their views in four major categories of the role of the author, text, exegete and context of understanding and interpreting the Qur'an have 11 overlapping points and 13 differences, which exhibit 45% homogeneity and 55% divergence in their stances. The main overlapping dimensions in their ideas is "the role of intentionality and extraction of meaning by the author", "semantic links and comprehensibility of the Qur'an", "the necessity of textual investigation ", and "the role of context and conditions of revelation in understanding the Qur'an". Moreover, they have conflicting views in the "metaphysical or human nature of Qur'anic language", "the stability of the text meaning or its readability", "semantic or hermeneutic study of the Qur'an to discover the author’s intention", "the role of the hermeneutic circle" and "the role of investigation, previous knowledge and expectation of the exegetes in the process of understanding and interpreting the Qur'an".

The narration "Acts are judged by what we meant to accomplish through them” is one of the most widely used narrations quoted by Shia and Sunnis. In Shiite sources, if cited, it has been narrated from Sheikh Tusi’s Amali or Tahzib. In Sunni sources, it has been recognized with the successive transmission argument, but most narrators of both sects have questioned its authenticity. The document of this Sunni narration together with analogous narrations and reputation is deemed reliable by virtue of its narrator and sources and has semantic successive transmission. "Intention" in these narrations was the lexical truth that corresponds to "motivation". However, what is customarily debated by the jurists is a stage from the active stages of motivation to goal, which was interpreted as "summation of intention" in early Islam. For this reason, the intention of jurists may diverge from the true goal of the narration. The association between intention and action, due to the lexical truth, is direct and existential, and its confinement - due to the particularity of intention in action and the dominance of the originality of appearance - is real. Although the source of narration has been confirmed, it implies a direct and existential relationship in terms of signification, and what is meant by intention in this narration - contrary to the general understanding and actions of jurists - does not imply a specific meaning

Antoine de Saint-Exupéry is a renowned twentieth-century French author. The Little Prince, his most widely read work, has been translated into most of the world's living languages. For the first time in Iran, this book was translated into Persian by Mohammad Ghazi in 1954. While reading this book and through the dialogues of the little prince and the pilot, the reader notices the concepts and moral advice that are harmonious with the teachings of Islam. Based on the principles of the American School of Comparative Literature and using François Jost's theory of "similarities without communication. "this study aims to explore the relationship between the moral concepts presented in this story and their counterparts in Quranic verses and Islamic traditions. The findings of this article, which adopts a descriptive-analytical method, suggest that Exupéry’s moral advice in this story is chiefly concerned with the rules of everyday life such as having a plan and purpose, patience, cleanliness, importance of friendship, etc. Through these concepts, the author seeks to present a way to salvage human beings and improve their living conditions, which is aligned with the purpose of Islam and concepts discussed in the Qur'an verses and Islamic traditions.

The work Jami' ahadith al-Shi'a by Seyyed Hossein Tabatabai Boroujerdi (d. 1961), the supreme Shiite Marja, is one of the treasured collections of narrations from the Infallibles in the field of jurisprudence. It was compiled with the intention to eliminate the flaws and drawbacks of the Wasa'il al-Shi'ah and other collections of narrations. This research aims to investigate the principles and style used in Jami' ahadith al-Shi'a. The result of the present study suggests that the chapters of the book are arranged according to the jurisprudential order, the primacy of fundamental (Usuli) subjects over jurisprudence and the description of verses related to the Islamic religious rules. The principles governing the narration of hadiths in Jami' ahadith al-Shi'a cover the exhaustiveness of the narrations in each chapter, quotation of the source and text of the hadith, description of the meanings of hadiths without distortion, giving priority to general narrations over specific ones and prioritizing absolute narrations over the conditional ones. This research adopts a descriptive-analytical method and data collection is performed using the library research method.

Scholars of both sects concur that in the history of Islam, fabrication and distortion are among the main harms inflicted upon narrations, covering almost all Islamic events, including major developments at the early days of Islam. A notable example is the narrations according to which the Prophet (PBUH) - and as quote in some other narrations, other Muslims along with the Prophet (PBUH) - after watching the mutilated body of Hamza at the conclusion of the Uhud battle, swore that they would avenge the infidels. Following that incident, God forbade this oath by revealing the final verses of Surah An-Nahl. Therefore, the present study, by adopting a descriptive-analytical method, aims to answer the question related to the source and details of narrations on the oath to mutilate Hamza's killers. The findings of the research suggest that the source of all these narrations is unreliable and untrustworthy. Accordingly, either the sources are Mursal hadiths or the narrators are not reliable. In terms of content, narrations are in conflict with the verses pertained to observing equality in retribution and the Qur'an’s style of "addressing the Prophet (PBUH)" and "participation of the Prophet (PBUH) and the Ummah". Secondly, they are not compatible with the nature of Surah Al-Nahl, as a surah revealed in Mecca. Thirdly, they are in contradiction with the narrations on the prohibition of mutilation in both sects. Finally, the themes of the narrations are incongruous

Ibn Abbas, a renowned companion of the Prophet (PBUH), is one of the famous exegetes, many of whose narrations have been narrated in various Shia and Sunni sources. Still, some Muslim scholars and orientalists have questioned the authenticity of his interpretive traditions due to some inconsistencies in his narrations. This article, using the library research method, investigates several documents based on valid sources, analyses and critiques with emphasis on the Tabari Jame al-Bayyān in an attempt to probe the authenticity or inconsistencies in Ibn Abbas's interpretive narrations. Acceding to the results, it appears that out of 6,000 narrations in Jame al-Bayyān, there are only about 200 (10%) inconsistencies, most of which (about 160 cases) can be resolved using established (Mostaghar) conflict resolution methods and the rest (about 40 cases) can be settled with non-established conflict resolution methods. In this article, aside from the methods proposed by fundamentalists for conflict resolution, in light of the significant correspondence between the interpretive narrations of Ibn Abbas and those of the Ahl al-Bayt (AS), this resemblance has been seen as a criterion for preference in case of conflicts