نشریه رهیافت هایی در علوم قرآن و حدیث
سال پنجاه و پنجم شماره 1 (پیاپی 110، بهار و تابستان 1402)

Regarding the miraculous character of the Quran, one of the important issues is how its different aspects indicate the inimitability of the Quran, i.e., do they signify it individually and independently or collectively?  Quranologists generally believe that one or more miracle aspects of the Quran are sufficient for proving its inimitability. In this regard, Zarkishī believes in the collectiveness of the miracle aspects, while Sīyūṭī considers one aspect alone and independently to be sufficient. By using the descriptive-analytical approach, in this writing, Zarkishī and Sīyūṭī's miracleology method have been studied comparatively. Also, Zarkishī's view about the collectiveness of the miracle aspects has been analyzed and criticized. On the one hand, Zarkishī believes in the collectiveness of the miracle aspects and does not consider one or even several miracle aspects to be sufficient for indication of the inimitability, but on the other hand, he does not assign a specific number for them. By considering and understanding all dimensions of this issue, it seems impossible to realize the inimitability in this way. Still, by considering the unlimited number of the miracle aspects, their perceptibility, and the effectiveness miracle of the Quran, Sīyūṭī has accepted the independency and individuality of each miracle aspect. So, his view has more coherence and convergence.

In the field of Mahdism, there are a lot of narrations about praising and blaming some territories and their prominent role in the apocalypse. It seems that praising and blaming the territories has been one of the most important tools for the politicians to instill their superiority as well as their rival's contempt. Presenting an active apocalyptic role of the regions under one's control has psychological effects. Also, it causes a sense of pride and superiority over other territories, especially rival regions. Using a descriptive-analytical method as well as narrative and historical sources, this writing tries to find the origin of many narrations about praising and blaming some regions in the field of Mahdism. According to the results, in the collections of Mahdism hadiths, many narrations appeared which are about praising or blaming regions such as Shām, Jerusalem, Antioch, Sinai (Ṭūr), Ṭāliqān, the East, and the West. Political motives and goals play the most important role in the emergence of these hadiths. They not only are invalid in terms of their isnad and text, but also, have obvious signs of falsification and fabrication.

According to the initial investigations, the word " Tawakkul"(Trust) has no compatibility with the meanings of the verb form (bāb) "tafaʿʿul ". As the rules related to the meanings of the tafaʿʿul verb form in the Arabic literature do not correspond with this word, the issue of its jurisprudential decree remains ambiguous. So, using a text-based qualitative approach and through an extensive analysis that is based on the available data in the Arabic language and literature, this writing tries to solve the problem. It is possible for Tawakkul to be used in three meanings of tafaʿʿul verb form, namely Ittikhādh (adoption), Moṭāwiʿah (associative) with three justifications, and Thulāthī mujarrad (triliteral verb form). According to the results, adapting each of these meanings to this word has one or more problems. Also, it is impossible to select a clear and definite meaning for the word "Tawakkul" from the common meanings of this bāb. Still, by ignoring some rules or proving their inaccuracy, Ittikhādh, and Thulāthī mujarrad can be considered as its meanings. The meaning Thulāthī mujarrad is more compatible with the uses of Tawakkul. Accordingly, as the most important outcome of this article, the issue of the jurisprudential decree of acquiring and strengthening Tawakkul is clarified. Also, the exact and rigorous lexical analysis of a word is another outcome neglected by moral and educational sciences in the past and it was done with less precision.

The Holy Quran refers to the names of only 25 prophets. Still, the number of the prophets varies from 23 to 2225000 in the exegeses, narrative collections, and other Islamic sources. Most of these statistics have either no isnad or a weak isnad and are invalid. Yet from early Islam until now, by relying on the verse " And certainly We sent messengers before you: there are some of them that We have mentioned to you and there are others whom We have not mentioned to you"(Walaqad ar sal nā rusulam min qab lika min hummanqaṣaṣ nā ‘alay ka wamin hummallam naq ṣuṣ ‘alay k) (40:78), regarding the number of the prophets, no conflict has been observed between the Quran and the narrations. So, the number 124000 prophets have been accepted by Muslims and become famous. However, this verse as well as its co-content verse; " And (We sent) messengers We have mentioned to you before and messengers we have not mentioned to you" (Warusulan  qad  qaṣaṣ nāhum  ‘alay ka  min  qab lu  warusulallam  naq ṣuṣ hum  ‘alay k)(4:164) are not about the names of the prophets. Instead, both of them are stating that the stories of some prophets such as Noah and Abraham (AS) have been referred to in the Quran and, on the contrary, the stories of some others including Idris and Ezekiel (Dhul Kifl) have not been mentioned, and only their names have been nearly or definitely stated in it.  Allah has guided the people who didn't have any prophet through the intellect- the inner prophet-, and the group of Warners and Guides. Increasing the number of prophets stems from Jewish culture; as the term "nabī/ navī" has had a general meaning and also included rabbis, augurs, and Torah commentators.

This writing deals with recognizing the identity of Abū Aḥmad Sarrāj Hamidānī, one of the Shaykh Ṣadūq's unknown Shaykhs (teachers) from Hamidān, and his role in the Shaykh's works.  Also, it considers the intermediary role of Shaykh Ṣadūq in transferring his reports to Shiʿa culture. In addition, by collecting and analyzing the limited data related to Sarrāj in the works of Ṣadūq, it tries to identify his religion and achieve more findings regarding him and his Shaykhs. According to the results, contrary to popular belief, his religion wasn't Imāmī (Twelver Shiʿa). Besides, examining the entry of some of Sarrāj narrations into Imāmī culture, their prominent role in later periods between the traditionists and even the Imamites' jurists as well as his six narrations in Twelvers' narrative heritage shows that at least two of them are unreliable transferred narrations.

"Ibtilā"(test) is one of the keywords of the Quran. Thirty-eight repetitions of the word's root derivatives indicate its importance in the linguistic system of the Quran. Studying the semantic field of the Quranic words is a new approach to finding semantic layers, as well as attaining God's intention, which is done through systematic analysis of intertextual relations. Examining the syntagmatic relations of the words is one of the ways to study their semantic field. Among the co-occurred words with Ibtilā, those that express the reactions of the tester and the testee during the test process have double importance because knowing these reactions can cause positive changes in human orientation against Ibtilā. Analyzing the Quran verses, including the reactive co-occurred words shows that the human reactions to the divine tests can divide into two categories, namely the desirable and undesirable. Each category is responded to by God; His response to the human's desirable reaction appears in the form of reward and forgiveness, and the undesirable reaction is answered with torture.

The belief in the divinity of the essence and nature of the revelation is an important issue in theology. The divinity or humanity of the Quran's words and content has been under attack since the early days of the revelation, and today, this path has been continued by Muslim and non-Muslims intellectuals. Shahīd (martyr) Ṣadr is one of the great thinkers proving certainty of induction by helping collective knowledge as well as probability theory. Using a descriptive-analytical method, this writing aimed to study this new approach to the divinity of the Quran. Accordingly, the divinity of the Quran was evaluated as certain and justified by taking five steps which are 'sensory and experimental observation of the phenomena', 'presenting the hypothesis', 'evaluating the hypothesis,' ' the uncertain conclusion,' and 'the ratiometric and certainty of the induction'; the last one was done by using the probability theory as well as five indications, namely 'illiteracy of the Prophet,' ' selecting the best character for prophecy,' 'difference between the Quran and the holy Prophet's words,' 'absence of discrepancy in the Quran,' and 'the Challenge'.

Regarding the methods of chronologizing the narrations, in addition to the general rules, serious attention should be paid to some components and details in using each method; otherwise, the results of the research will be invalid. In this writing, by studying the orientalists' various works as well as using practical experience gained in chronologizing some narrations, the most important components in text-based chronology were extracted; they are discovering older sources and new editions, the existence of different handwritten and printed editions of a book, available editions to the exegetes of the narrative books and later writers, the earlier author's name in the isnad of the narrations, and multiplicity of a work's titles Also, based on the oldest source, the most important components are motivations and fabrication methods, the content indicating the historical context of the text, and the evolution and its different factor in text-based chronology.

Hadith and Sunnah have been affected by much damage. One of the most important of them is the difference and conflict between narrations. The approach of Ahl al-Bayt (the household of the prophet) (AS) in creating conflict between the Shiites is one of the neglected and less discussed causes of the conflict between the hadiths. The Pure Imams' different answers to the same questions and adopting such an approach by them is effective in removing theological doubts. Also, it acquaints us with the Infallible status in using figures of speech. Differently answering of the Pure Imams have been referred to in several narrations and their companions have considered it difficult to believe or accept. This paper aims to mention some usages of this approach in jurisprudence and revealed rules. Also, it considers the fundamentals and innovations of Mīrzā Mahdī Iṣfihānī and Ayatollah Sayyid Alī Sīstānī. These two traditionist jurists have explained several reasons for this issue and considered its nature different from Taqīya (the conformity with the Sunnites). Also, by criticizing and analyzing other scholars' views, they have discussed its narrative evidence and examples.

Although Imam Sajjād's imamate occurred in the most dreadful situation, he never neglected the progress of the society as well as fighting against the illegitimate ruler (Ṭāqūt). Still, there is not enough information about his explanatory Jihad (holy struggle). So, it is necessary to conduct more research in this way. In such studies, the main object is proposing new issues or proving the earlier ones using modern theories of different fields, and through an extra-religious outlook on religious issues. In the same way, this writing aims to apply Norman Fairclough's critical discourse analysis theory. Fairclough suggests three stages in his theory, namely description, interpretation, and explanation. This study is done through a descriptive-analytical method based on Fairclough's theory. The results show that in the description and interpretation stages, regarding semantic relationships, phrases, ideological meaning and metaphorical value of the words, imperative and indicative moods, passive and active voices, emphasis, etc., this sermon conforms with the context and the aim of giving a sermon. Also, its intratextual relations with the Quran as well as Imam Ali and Imam Mojtabā's (AS) debates with Moʿāwiyah is evident. Moreover, in the explanation stage, through historical and documentary evidence, the influence of Imam's words on the governing atmosphere and its change has been shown.

Regarding the interpretive narrations of al-Tibyān, Shaykh Ṭūsī, in his method, pays serious attention to the Ahl al-Bayt's hadiths and the interpretive narrations of the Companions and Successors. When quoting Shiʿa interpretive hadiths, he uses indications such as "our Companions"(Aṣḥābunā), "our Imams" (Aʾimmatinā), and "our news" (Akhbārunā). According to the results, in quoting Ahl al-Bayt's hadiths, the commentaries of al-Maṣābiḥ Maqribī, Qumī, Ayāshī, and Wāqidī book are the definite sources of al-Tibyān. Also, some of the Shiʿa narrative collections including Kāfī, some works of Shaykh Mufīd, Shaykh Ṣadūq, etc. can be considered as its probable sources. In addition, the existence of some Shiite narrators' names such as Jābir ibn Yazīd and Abi al-Jārūd at the beginning of some narrations can indicate that he has used their commentaries too. Besides, in some cases, Ahl al-Bayt's hadiths have been transmitted from Ṭabarī commentary to al-Tibyān. Shaykh Ṭūsī has used abundantly non-Shiite sources such as Jāmiʿ al-Bayān, and mentioned their author's name; on the contrary, he hasn't specified the names and works of the Shiite authors. This method should be affected by the governing atmosphere of Baqdād, where this work has been written and it should be considered in relation to his proximity approach.

This paper deals with criticizing the article " Isnad and Content Analysis of Hadith of Ḥūt (fish) through considering its historical background" which has been published in the Journal of hadith studies, number 23. In this article, the authors confirmed the isnad of the hadith. Still, by finding similarities between the narrations related to the hadith of Ḥūt and the Bible, in the first and the most important step, they tried to dispute the main hadith and consider it as one of the Israeli traditions. Some of the reasons mentioned in the next steps to weaken and ultimately reject the hadith are the existence of an Israeli person in the isnad of some related hadiths, Solitariness of hadith of Ḥūt, shakiness (Iḍṭirāb) of the similar hadiths' texts, opposition with the scientific facts, and absence of a reasonable and logical explanation about this hadith. In this paper, the authors' evidence on the criticism of the aforesaid hadith was reviewed. Also, by referring to the Quranic verses as well as other narrations, the criticisms against them were answered. According to the results, the hadith of Ḥūt cannot be considered as an Israeli tradition.