نشریه رهیافت هایی در علوم قرآن و حدیث
سال پنجاه و چهارم شماره 1 (پیاپی 108، بهار و تابستان 1401)

Prayer (Duā) has a high position in Shiite culture. The received prayers through traditions (Maʾthūr) are an important part of the Shiite narrative heritage. some of them have been narrated for protection against injuries and diseases. Amulets (Ḥirz) and talismans (Taʿwīdh) are among these prayers and people are very interested in them. However, the attributed amulet to Imam Javād (AS) is the most popular of them, and many people use it. So, this paper aims to validate it and identify its source. Accordingly, its isnad and transmitters, as well as the text and content were examined. The findings show that there is no consistency between the text narrating "the cause of issuing the "Hirz" and the historical events; Moreover, despite sufficient motivation for its widespread transmission, this amulet has been transmitted only through one anonymous chain of authorities. Also, this narration's isnad has many confusions. So, there is no convincing evidence to prove the attribution of this amulet to Imam Javād(AS).

Exegetical studies have expanded greatly over four decades after the foundation of the Islamic Republic. By analyzing the historical and social conditions of this period and existing discourses, this paper aims to deal with the flowology of interpretive studies. So, in Iran's cultural context, two exegetical flows were identified, each of which includes different groups. The first is based on "the sameness of the religion and politics" discourse. This flow believes in this discourse's components, namely "the necessity of the clergies' involvement in the politics", "guardianship of Wilāyat-e faqīh (the Islamic jurist)", and "comprehensiveness of the Quranic rules" and interprets the Quran according to them. The second is a flow that has interpreted the Quran without any consideration or bias toward the mentioned discourse and its components. The theoretical framework of this study is "the reception theory" which emphasizes the role of the interpreter and his historical and social situation in the text interpretation. The results show that in the first exegetical flow that is the advocate of "the sameness of the religion and politics" discourse, different interpretations have been written with philosophical, rational, social, and preaching approaches. Also, the impartial interpretive flow has consisted of different ranges of interpreters with traditional, modern-traditional, the Quran sufficiency, scientific, ethical, educational, and hermeneutic attitudes.

Many orientalists have studied the Holy Quran with different approaches and Patricia Crone is one of them. By using Quranic verses, she claimed in her article entitled "The Religion of the Quranic Pagans" that the pagans (Mushrikūn) were monotheists. As reasons for her claim, she stated that there were no idols in Mecca for the idolatry ritual to be mentioned in the Quran, Mecca was not an agricultural environment so gifts could be provided for this ritual. Also, she argued that Gods, Lāt, etc were lesser and independent intermediary deities that the Arabs called angels. Moreover, in her opinion, although Mushrikūn believed in a wide variety of gods, because of their belief to one creator, they are considered monotheists. So, by using a descriptive-analytical method and based on the Quran's verses, her claim was critically studied in this paper. The findings suggest that she has not understood the meaning of Tawhīd (monotheism) correctly; because pagans believed in multiplicity of gods and denied the monotheism of partial lordship. Moreover, according to the Quranic verses such as 21:99, the polytheists had made idols for Lāt and other gods and they weren't conceptual. Also, some verses refer to the existence of agriculture in some regions of Arabia. So, it was possible to provide harvests for gifting in this way or through trade. Furthermore, due to the pagans' respect for idols, they would not offer these gifts without rituals. As a result, there have been physical idols and special rituals for them during the Prophet's era and Muhammad (PBUH) is the destroyer of both physical and conceptual idols of polytheists.

"Dābbah" is an Arabic word that means "a moving and living being". It appears 14 times in the Quran. The context of these verses reveals that it is a general word and denotes all creatures, including both animals and humans. Still, regarding verse 82 of surah "al-Naml," there is a conflict between Shia and Sunni commentators. In this verse, Allah says: "Wa idhā waqa’al qaw lu ‘alay him akh raj nā lahum dābbatam minal ar ḍi tukallimuhum annannāsa kānū bi āāyātinā lā yūqinūn"; "And when the word shall come to pass against them, We shall bring forth for them a creature from the earth that shall wound them, because people did not believe in Our Communications ". Most Shiites believe the derived meaning of the word "Dābbah" in this verse is proof of Imam Ali's Return (Rajʿat) which is verified by some narrations. However, the Sunnis' view is completely different; according to some traditions, they consider the word as a strange and mythical animal. Despite this, both groups agree about the emergence of " Dābbatol-Arḍ" in the End Time (ākhar al-Zamān) and consider it as a sign of the Judgement Day. As fundamental research, this paper aims to resolve the conflict between two Islamic sects. Also, it is a library and case study and examines the denotation of "Dābbatol-Arḍ" in the verses and narrations through different books and documents.

Examining the relevance and coherence of the verses is critical in understanding the text of the Holy Quran; cohesion is one of the crucial features of a text in the science of textology, and regarding the Holy Quran's text, it has a significant impact on understanding God's intention. Belief in the coherence or incoherence of the Quran text makes this book to be considered an ordinary and non-revealed text or a revealed one. The main question of this paper is whether the word "Ibil"(camel) has been meant correctly in the interpretation sources and translations. It is based on the view that it is impossible to study the Quran's words without considering the principles of the text coherence. So, by using a critical-analytical method and text's coherence approach, this article analyzed verses 17- 20 of surah "al-Ghāshīyah". The results show no semantic relevance between the term "Ibil" and other words, namely the sky, the mountain, and the earth. Therefore, it seems that this word should have another meaning rather than "camel". The cohesion of the verses' meanings and semantic analysis of the word suggest "cloud" as its intended sense; this meaning is relevant to the Arabs discourse. Moreover, concerning the text coherence in the speech chain based on the syntagmatic relations of the words, it has more coherence.

This paper deals with one of the unique narrations of the book "Ḥadīqat al-Shīʿa" which is about "condemnation of the crazy". The hadith has been narrated by Imam Ḥasan al-Askarī(AS) and attributed to Alī ibn Bābiwayh's Qurb al-Isnād. However, there are many ambiguities about its claimed isnad and text. There is no relationship between this narration and its attributed circumstances. On the other hand, the collected data regarding the situation in which Ḥadīqat al-Shīʿa was created show that it is consistent completely with the minor and real events of that historical condition. Accordingly, it is possible to analyze this narration exactly from a historical point of view. Also. By pursuing and expanding this idea, interesting information can be obtained about the origin of this hadith, as well as the manner of creating Ḥadīqat al-Shīʿa, and its author. The findings show that the creation of this narration is related to Sayyid Muhammad Mīrluhī Sabziwārī's disputes with Sufis in the 11th century.

Understanding and interpreting are primary subjects of two sciences of interpretation and hermeneutics and both of them are based on four pillars, namely the author, the text, the interpreter, and the context. Still, hermeneutics is the source of new theories in the fields of understanding and interpretation. These views are sometimes compatible with the Islamic interpreters' principles and fundamentals and sometimes contradict them. In order to determine the possibility of interaction and synergy between the findings of new sciences or their conflict and contradiction, it is necessary to study in this field and compare their fundamentals. So, using a descriptive-analytical method, this study aims to investigate and compare the theoretical principles of the contemporary Islamic commentator, Ṭabāṭabāyī, to the modern western hermeneutist, Hirsch, in the field of understanding and interpretation and determine the results of this comparison. The findings suggest that in the process of realization and interpreting, their principles are relatively-not maximally- similar in four pillars of the author, the text, the interpreter, and the context; the most important common components of their principles are "methodical interpretation," "the author's intention of producing the text,"  "denotation of the words and the ability to recreate the meaning," "comprehensibility and semantic links of the text," "the instrumental role of the language," "application of the hermeneutical circle." Moreover, they mainly disagree about " the stability and certainty or flexibility of the text interpretation," "the extent of the impact that the interpreter's pre-knowledge, interests, and expectations have on the understanding," and "accepting or rejecting the theory of historicity of the text understanding."

Regarding women's clothing, the Holy Quran uses several words. "Khimār"(head covering) in verse 31 of surah "al-Nūr" is one of these words that the jurists and commentators disagree about its meaning. As a result, they have expressed different views and rules about women's head covering. Meanwhile, the semantics of words and expressions used in the text of the narrations can help to understanding this issue. So, in this paper, first, by using the science of etymology, the root and meaning of this word were examined in the proto-languages. Then, it was searched and analyzed in the pre-Islamic literature as well as lexical sources, and the evolution of its meaning was explained throughout history. Finally, by collecting and studying those narrations of the companions (Saḥābih) and the Successors (tābiʿīn) in which this word was used, this meaning was exactly explored, and its usage was determined. The findings suggest that the word " Khimār" originated in Afro-Asiatic languages. Also, throughout history, this concept evolved from the "covering" in its general meaning and without considering a specific gender into "the women's head covering" in the Islamic culture. The narrations of the Companions and the Successors emphasize the concept of the women's head covering too.

In the decades before and after the Islamic Revolution, many groups and parties emerged in Iran. In order to recruit members from the Iranian people, they had to develop and present a specific ideology. Most of them claimed that all of their foundations had originated from Islam or they had considered the religious teachings in addition to other sources. One of these parties was called "Furqān". These group members are more famous for their violence in assassinations than their ideological foundations. In their creed, which they called monotheistic ideology, they primarily used the Quranic verses. Secondarily, the words of Imam Ali (AS) were cited by them; in such a way that led to the writing of a commentary book entitled "Furūq Nahj al-Balāqih". So. By using a descriptive-analytical method, this paper tried to examine the Furqanism view of Nahj al-Balāqih and show the most important criticisms of it. Studying the works of this group's leaders indicated that their primary activities had included the interpretation of not only the political and social statements, but also doctrinal, devotional, and moral concepts. The findings suggest that the most important criticisms of this group's perceptions are "the dominance of functionalist approach," and "disregarding the principles and rules of Fiqh al-Hadith (the science of hadith comprehension)."

In the course of understanding the Holy Quran stories, sometimes there are two possible meanings; one of them can be reinforced by the historical background of the story in the Torah and the other by the context of the Quran verses. In such cases, there is a challenge regarding the preference of one of these two indications over the other. Some examples of this problem can be seen in the stories of "the fratricide of Adam's son," "laughing of Abraham's wife," the nakedness of Adam and Eve," "sale of Joseph", and "the nine-hundred-and-fifty-year mission of Noah". So, in this study, these five stories were analyzed. The findings suggest that no fixed solution can be suggested for overcoming the difficulty of the conflict between the Torah background and the context of the Quran verses, and in each case, the final judgment varies according to several factors. In other words, there are factors such as "the strength and weakness of the context'', "effectiveness or ineffectiveness of adducing from the Torah", and "the presence or absence of an indication for ignoring the context or the Torah background" that affect the judgment.

"ʿIṣmat" (Infallibility) is one of the keywords in the field of Imamate, and this paper aims to understand it accurately. So, concerning its root "ʿAsm", lexical data in Semitic languages were studied. Moreover, regardless of Shia theological presuppositions about the formed meaning of "ʿIṣmat" in the later periods, this root's usages in the Quran and hadith as well as its earlier meaning and semantic evolution were examined. The findings suggest that in Semitic languages, it is used in three meanings, namely "tightening", "taking refuge", and "defending" and all of them share the concept of " protection". Also, in Hebrew and Arabic, "protection against sin" has been specifically stated. These meanings can be seen exactly in the Quranic verses too, but the meaning "taking refuge"(iltijāʾ) has been used more than others. Likewise, in narrations, this root means "protection" and has been widely used for Ahl al-Bayt (AS) (the household of the Prophet). Also, it collocates with some words such as ' a mistake'(Zalal), 'filthy'(Rijs), 'sins'(dhunūb), 'crime', 'disobedience', and 'doubt'. As these examples have never been mentioned for ordinary people in the narrations, both levels of the Infallibility (protection from mistakes and sins) can be proved for Ahl al-Bayt (AS). Therefore, in the Quran and hadiths, this root has undergone semantic narrowing and mainly means "protection from mistakes and sins".

Gabriel Sawma is one of the orientalists who has written a book entitled "The Quran: Misinterpreted, Mistranslated and Misread, The Aramaic Language of The Quran." In this book, he claimed that the language of the Qur'an is Aramaic and Muslims' interpretations of the Quran in Arabic are wrong. Also, he has studied 52 chapters of the Quran and translated some of its words and verses into Aramaic. "Falan ukallima" and "Farīyyan" are two of these words placed in verses 26 and 27 of Surah "Maryam", respectively. So, this paper examined Sawma's view about these words with the method of comparative-historical linguistics and using library sources. The results show that this author's claim is contrary to the findings of linguistics, the Bible text, and the context Of the Quran.