مجله تحقیقات علوم قرآن و حدیث
سال هجدهم شماره 3 (پیاپی 51، پاییز 1400)

A structural view of Qur'anic surahs is one of the new methods in studying Qur'anic chapters. A way to prove the principle of this issue (not the method of its implementation) is to pay attention to the syntactic connections of the sentences within the Qur’anic surahs. Most syntactic scholars have mentioned 17 roles for sentences, of which the syntactic connection of 16 with other words and sentences is quite clear. It is only the role of the appellant (istīnāfīya) that is discussable. There are a total of three types of appellant sentences; explanatory, expressive and initial. The relation of the explanatory and expressive appellant sentences with before is clear, as it is explanation or clarification of a topic in the previous sentences. However, this is not the case with the initial appellant sentences. Of the 28,495 sentences in the Qur'an (according to the latest practical count), 428 have been claimed to be elementary appellant. The scholars of the Qur'an signing, as they did not see any connection between them and the other sentences, mentioned these cases as preliminary appellants. On the other, their main goal was not to find the connections between all sentences. Carefully examining them, it is proved that there are other roles may be considered for these sentences and the priority is with these roles. Therefore, it seems that there is no sentence in the surahs that its connection to the previous is not clear. Finally, in terms of syntactic communication, the Qur’anic surahs have very strong connections that can be claimed to have a very coherent structure.

A structural view of Qur'anic surahs is one of the new methods in studying Qur'anic chapters. A way to prove the principle of this issue (not the method of its implementation) is to pay attention to the syntactic connections of the sentences within the Qur’anic surahs. Most syntactic scholars have mentioned 17 roles for sentences, of which the syntactic connection of 16 with other words and sentences is quite clear. It is only the role of the appellant (istīnāfīya) that is discussable. There are a total of three types of appellant sentences; explanatory, expressive and initial. The relation of the explanatory and expressive appellant sentences with before is clear, as it is explanation or clarification of a topic in the previous sentences. However, this is not the case with the initial appellant sentences. Of the 28,495 sentences in the Qur'an (according to the latest practical count), 428 have been claimed to be elementary appellant. The scholars of the Qur'an signing, as they did not see any connection between them and the other sentences, mentioned these cases as preliminary appellants. On the other, their main goal was not to find the connections between all sentences. Carefully examining them, it is proved that there are other roles may be considered for these sentences and the priority is with these roles. Therefore, it seems that there is no sentence in the surahs that its connection to the previous is not clear. Finally, in terms of syntactic communication, the Qur’anic surahs have very strong connections that can be claimed to have a very coherent structure.

“Sheikh Ahmad bin Mohammed bin Siddīq Al-Ghomārī,” a Sunni jurist and hadith scholar who believed in purifying hadith and then entered the issue of ilal al-hadith (problems of hadith) to defend the Prophetic Sunnah. Accordingly, he wrote the book Al-Madāwī li ‘Ilal al-Hadith. He based his study on the “unruly rejection of narrations.” Knowing sources of hadith sciences, he discovered the problems and corrected them. Some of his theories such as “rejecting the justice of all Companions,” “non-interference of religion in defecting narrators,” “criticism of the theories of the great early hadith scholars,” “tendency to Sufism,” “anti-Nasibbism spirit,” and “the superiority of Ali (AS) over the Caliphs,” make him distinguished from other contemporary Sunni hadith scholars. These theories also have affected his hadith ideas. Therefore, it seems necessary to formulate his theories and study his works in Shiite scientific communities. The study of the authors of this article shows that he methodically dealt with the problems of hadith. Accurately distorting the narrations, criticizing the opinions of the narrators, and resorting to ijtihad and arguing, he discovered many sanad problems of the Prophetic hadiths and corrected them to eliminate them from weakness. Based on the descriptive-analytical method, this article aims to examine his views on sanad problems and correcting them according to the book Al-Madāwī.

Some hadiths attributed to Imams (AS) are only found in Sunni sources, on the use of which doubts cast, including their distinguishing by Shiite narrators or the lack of trust in them. If the reasons of not narrating such hadiths in Shiite sources, which is sometimes due to Taqīyya, are stated, doubts will be resolved and such hadiths can be regarded as part of the Shiite heritage. In addition to influencing the content of some hadiths, Taqīyyah has also resulted in the anonymity of some Shiite narrators and non-reference to them by Shiite narrators. This can be seen in the hadiths narrated by Sufyān al-Thūrī as one of the most important Sunni narrators. Thus, Taqīyyah can be considered one of the most prominent historical aspects affecting some hadiths only found in Sunni sources. Adopting an analytical approach to the sanads and texts of the hadiths narrated by Sufyān, which are found in Shiite sources as well as the Rijālī descriptions and the historical reports of the two sects (i.e., Sunnis and Shiites), the present study regards Sufyān as an Imamī narrator, who was unknown through Taqīyya. It seems that the hadiths criticizing Sufyān found in Shiite sources aim to protect him, which is confirmed by what has been said about his book “Jāmi'” and its narrators. It is worth noting that Sufyān is not considered a member of the group known as the “People of Hadith,” for his political stance on the “Qiyām bi Saif” did not correspond to that of the latter.

In some future (malāhim) and events (fitan) reports of Shiite and Sunni hadith sources, a “human sign” is mentioned that shortly after his death, the “global uprising” of Imam Mahdi (AS) will begin by Ka'ba. This character is known as “Nafs-e Zakīyah” in Shiite and Sunni hadith texts. In the present study, the identification of “Nafs-e Zakīyah” and the issue of his “murder” in the position of “a sign” coinciding with the uprising of Imam Mahdi (AS) in the “twelve sections” among the news of malāhim and fitan of “Shiite and Sunni” are “compared” and “assessed” accurately. It is concluded that the extent of “adaptation” as well as the “number” of these reports are in special attention of both Shiite and Sunni hadith scholars who recorded them in their early sources. Analyzing sanads of news and the chain of narrators concluded in detecting the “weak,” “fabricator,” “unknown” or “strange” narrators. It then concluded to rejecting the sanads in terms of their validity and authority in many related propositions. On the other, some reports were quoted as “mawqūf,” “mursal,” or “bilā isnād”, which adds to the realization of this “lack of authority and evidence.” In the meantime, a number of narrations in the form of “singles” (wāhid) and some others in the form of “oppositions” (mu'ārid), have caused more “complexity” in the accurate understanding and “certainty” of this “Mahdavi sign.” Finally, and as a result of the research, it was generally stated that in addition to the weaknesses of sanads, the “indication” of the various news dimensions of this “sign” in each section, has fundamental shortcomings in terms of issuance, and its most news statements did not seem convincing and definitive.

The present inquiry aims to explore and analyze the conceptual framework of the "power" of God in the Holy Quran. To achieve the aim, I employ the method of content analysis in both qualitative and quantitative terms. I focus on the equivalents of the concept of God's power in the Holy Quran including Al-Aziz( The Exalted), Al-Qadir (The All-Mighty), al-Qawi (The All-Powerful), and Al-Qahir (The Dominator). Then, I analyze and decode the words, prepare a frequency distribution of individual words, and draw a word graph for visual analysis of the frequent usage of the words in the Holy Quran. The findings show that each of the Quranic equivalents covers an aspect of the concept of God's power. Al-Aziz shows God as the One whose power is overwhelming and nothing is ever capable of overcoming or interfering with His wills. The concept of Al-Qadir represents that God has the power to will anything. The attribute of al-Qawi shows He can do whatever He wills easily beyond our imagination. And finally, the concept of Al-Qahir is God's attribute as the dominator who has absolute control over everything He has created. The final point is that the two words of Al-Aziz and Al-Qadir have the most frequency in the Holy Quran and therefore are known as the key concepts, while the two other words of al-Qawi and Al-Qahir are the supplement concepts for the power of God in general.

One of the most important missions of the Holy Scriptures is to disentangle and correct human thought. The Holy Qur’an, as the most comprehensive and complete revelatory text, criticizes many wrong human thoughts and illusions. These words, structures, and sentences, while diversifying, have a specific task to correct ideas. This article, using descriptive method, recognized the meaning of deciphering the verses containing the family of the word “Knowledge” in the textual levels, that the most important of which are: identifying three levels of disentangle word, structure and sentence, in which 45% of the verses contain the direct education and in 55%, indirect information. In 74% of this group of verses, the disentanglement is done through others and in the rest through the Prophet of Islam (PBUH). The type of tone of speech in 61% of cases is authoritative and intense and the rest with a frequency of 39% is authoritative and soft. In almost 50% of these verses they address Muslims and their main approach is educational disentanglement. Also in the other 50%, due to the stubbornness and insistence of the polytheists and infidels in their original ideas in order to make more influence and punishment, they often use a strong tone and expression accompanied by threats in order to break the incorrect ideas and correct them.