The semantic analysis of the word ‘Fath’ in the ‘Al-Fath’ Chapter
faride
mohamadzade
Student at the University of Islamic Denominations
author
Atefe
Zarsazan
Lecturer and deputy of educational affairs
The University of Islamic Denominations
author
Majid
Maaref
Professor Tehran University
author
Nasim
Arabi
Assistant professor The University of Islamic Denominations
author
text
article
2020
per
DOR: https://dorl.net/dor/20.1001.1.22516026.1399.10.23.1.6
A deep understanding of a certain word is often gained through the analysis of its semantic features. This holds true specifically about the Quran as the means of guidance. The present research focuses on the word ‘Fath’. There are twelve occurrences of this word in the Quran with its highest frequency in the ‘Al-Fath’ Chapter. Through a semantic analysis, the study seeks to clarify the meanings of the word in collocation and substitution relationships. It has emerged that this word is mainly collocated to the word ‘Allah’ in a complementary relationship. It is also collocated to the words ‘nasr’ and ‘nasib’ in synergistic and contrastive relationships respectively. As far as the ‘Al-Fath’ Chapter is concerned, the word ‘Fath’ has a complementary relationship with ‘mobin’, ‘qharib’, ‘ja’l’ and ‘athab’, a synergistic relationship with ‘ghofran’, ‘hidayat’, ‘itmam’, ‘nasr’, ‘sakineh’ and ‘ghanimat’, and a substitutive relationship with ‘soltan’. Therefore, apart from its common meanings such as ‘opening up’, ‘setting’ and ‘judging’, the word has a specific sense as well; it refers to God-granted victory which is durable and associated with power and dominance gained through no war. It is to be noted that such a victory is the result of sincerity, patients and assisting the religion on the part of believers. It also entails such merits as pardoned sins, peace of mind and great successes endowed in both material and spiritual domains.
Ketab-E-Qayyem
Meybod University
2251-6026
10
v.
23
no.
2020
7
25
https://kq.meybod.ac.ir/article_2033_f6e498a317ea459749756cf47448beec.pdf
dx.doi.org/10.30512/kq.2021.12421.2473
Quasi-interpretive analysis of ‘dependency of connotation upon denotation’ by Ayatollah Javadi Amoli: A semantic typological approach and its applications
majid
zarei
PhD student Farabi Pardis, Tehran University
author
hamed
dejabad
Associate prof. Farabi Pardis of Qom, Tehran University
author
text
article
2020
per
DOR: https://dorl.net/dor/20.1001.1.22516026.1399.10.23.2.7 An important science that is of frequent application in the interpretation of the Quran is morphosemantics. Despite its significance, it has remained rather ignored by interpreters. One of the subjects discussed in this regard is the principle of ‘the dependency of connotation upon denotation’. The validity of this principle in dealing with meanings based on morphological considerations is unanimously agreed on by the scholars in the field. According to this principle, the way a lexical item is understood depends on its morphological form. The interpretation of the Quran to clarify the word of God on the basis of morphosemantic features was rarely conducted by early Sunni and Shia interpreters. However, Allameh Tabatabayi, as a contemporary scholar, has favored it in his Al-Mizan Interpretation. The application of this principle has also been expanded and stabilized by Ayatollah Javadi Amoli. By virtue of his scholastic mastery, especially in rational matters, this interpreter has been able to corroborate and regularized the application of the principle in the field of interpretation. The present research has been conducted through a comparative-analytical method and based on Javadi Amoli’s views about interpretation. The study actually seeks to shed light on the various applications of the mentioned principle. The results of the study show that a more expressive interpretation of the Quran is possible to offer, and some challenges in the field of interpretation can be coped with if jurisprudence and interpretation are reconciled as two fundamental sciences and the ignored potentials of the morphosemantics are put to practice.
Ketab-E-Qayyem
Meybod University
2251-6026
10
v.
23
no.
2020
27
46
https://kq.meybod.ac.ir/article_2034_63d066e9a14f11b21a5eaa2d5511b96d.pdf
dx.doi.org/10.30512/kq.2021.12499.2488
The role of contextual clues in the selection of appropriate equivalents: A case study of the Quran translated by Haddad Adel
Mohammad Hassan
Amraei
Assistant prof. Dept. of Arabic Language and Literature, Velayat University of Iranshahr
author
Yahya
Ma’rouf
Professor Razi University of Kermanshah
author
text
article
2020
per
DOR: https://dorl.net/dor/20.1001.1.22516026.1399.10.23.3.8
Semantic considerations in the translation of the Quran are partly related to the use of context clues to deal with the lexical items. In this regard, the Book is found amazingly stratified. Generally, understanding and translating the Quranic words strongly depends on the scrutiny of their contexts. Words with several meanings encoded in them usually impart only one meaning in a certain context. As some translated copies of the Quran show, mistakes have slipped through due to the ignoring of the position of words in sentences and the words that are collocated to them. Some translators, indeed, have rendered certain multi-meaning words the same way everywhere in the Book. The present research is conducted through a descriptive-analytical method to evaluate the contextual truth value of Haddad Adel’s translation of the Quran by a random selection of his renderings. As the results of the study show, considering the semantic principles of how to handle polysemous words in linguistic contexts, Haddad Adel has rendered many of such words appropriately although there are many incongruent cases as well in which the selected target language equivalents do not match the corresponding contexts in the original text.
Ketab-E-Qayyem
Meybod University
2251-6026
10
v.
23
no.
2020
47
67
https://kq.meybod.ac.ir/article_2045_0195765ee6e7ed875131aa12bf2e319e.pdf
dx.doi.org/10.30512/kq.2021.11718.2391
The divine representation of man and its relationship to the flawless character of saints and prophets from the perspective of Sunni and Shia interpreters
Sayed Mohammad Ali
Mirbolooki
PhD student of comparative interpretation, Yazd University
author
hossain
abuey
Associate prof.
Dept. of Islamic Jurisprudence and Law, Yazd University
author
mohammadhossein
baromand
Associate prof. Dept. of Quran and Hadith, Yazd University
author
javad
Pourroustaee ardakany
Assistant prof. Dept. of Quran and Hadith, Yazd University
author
text
article
2020
per
DOR: https://dorl.net/dor/20.1001.1.22516026.1399.10.23.4.9
From Sunni and Shia points of view, man’s representation of God on the earth can be discussed in terms of a) the meaning of God’s representation, b) instances of that representation, and c) duties and functions of the representative. These three tenets join hands to make up the geometry of man’s recognition of himself and God. This recognition ultimately rules every other component of man’s religious faith. The present study mainly aims to clarify the relationship between man’s representation of God and the infallibility of saints and prophets through the lens of scholars in both sects of Islam. Using library sources as well as a descriptive-analytical method, it is found that different schools of interpretation, including rhetorical, philosophical and mystical schools, have addressed the infallibility issue as related to divine representation in the Quran from their own point of view each. Rhetoricians have interpreted this issue by providing rational and narrative pieces of evidence. However, philosophical and mystical interpreters have taken resort to rational and ontological reasons and sometimes to their own personal mystic feelings in this regard. As the results of the study show, part of one’s religious belief depends on how man’s representation in the Quran is looked at and interpreted.
Ketab-E-Qayyem
Meybod University
2251-6026
10
v.
23
no.
2020
69
87
https://kq.meybod.ac.ir/article_2044_ba04bb7c4765f1cbdd1b8c72e03cb4dd.pdf
dx.doi.org/10.30512/kq.2021.12340.2468
A critical view of applying the Quran to evaluate Hadiths: A case study of Al-Forghan Interpretation
Zohreh
Narimani
Assistant prof.
University of Quranic Studies
author
Jafar
Firoozmandi
Assistant prof. Dept. of Arabic Language and Literature, Islamic Azad University of Kermanshah
author
text
article
2020
per
DOR: https://dorl.net/dor/20.1001.1.22516026.1399.10.23.5.0
The evaluative studies of the fundaments for the interpretation of Hadiths, especially interpretive ones, serve to promote the science of interpretation and Hadiths on the basis of modern stylistic principles. Such studies help to eliminate the mistakes made in interpretation or plug the gaps of the interpretations at hand. Al-Forghan is a good example of how the Quran can be used to interpret Hadiths and vice versa. This is owing to the use of specific interpretation techniques in which the Quran is viewed as the base while the validity of Hadiths is not ruled out. Hadiths, if not in contrast to the Quran, can be considered valid. In this case, they are interpreted on the basis of textual, conceptual and referential pieces of evidence derived from the Quran. According to the author of Al-Forghan Interpretation, once there are several incongruent Hadiths, firstly, there is just one of them to inevitable pick as correct and, secondly, the surface structure and the semantics of the Quran should be preferred to those of that Hadith. In other words, in the case of several contradictory Hadiths on one subject, it is the overt features of the Quran that should be relied on to make distinctions among those Hadiths. The author of Al-Forghan rejects the interpretation of the Quranic verses solely on the basis of valid views as stated in Hadiths. The present study partly seeks to criticize this approach.
Ketab-E-Qayyem
Meybod University
2251-6026
10
v.
23
no.
2020
89
104
https://kq.meybod.ac.ir/article_2037_3d3d3dd662d22ae499b1c01695597438.pdf
dx.doi.org/10.30512/kq.2021.13097.2555
Suffixes of address in the Quranic demonstrative words and their correspondence to their addressees
Khadijeh
Masroor
PhD student of Quran and Hadith
author
Abbas
Musallaipour
Associate prof. Imm Sadiq University
author
text
article
2020
per
DOR: https://dorl.net/dor/20.1001.1.22516026.1399.10.23.6.1
One of the issues of concern in literature and speech interpretation is address. Terms of address have been both frequently and variously applied in the Quran. This application has made the word of God even more effective for the guidance of man. A commonly used class of devices of address in Arabic consists of the suffixes ‘ka’, ‘ke’, ‘kuma’ and ‘kum’. These four are different in terms of gender and number. They are also used differentially in terms of their correspondence to their addressees, the reason of which is not known. Through a descriptive-analytical method, the present study seeks to detect why the suffixes of address are sometimes inconsistent with their addresses. Indeed, such inconsistency bestows a unique identity upon the verses. With regard to the textual features, the revelation setting as well as the grammarians’ and interpretors’ opinions, it has emerged that plural words of address such as ‘zalikum’, ‘ulaekum’ and ‘tilkum’ refer to a group of addressees that does not include the prophet. Also, the word of address ‘kuma’ and the feminine suffix ‘ke’ refer to specific persons. In the case of ‘zalika’, however, the usage is differential.
Ketab-E-Qayyem
Meybod University
2251-6026
10
v.
23
no.
2020
105
122
https://kq.meybod.ac.ir/article_2035_1ce4d068a2dbe22a10bba69dcc130878.pdf
dx.doi.org/10.30512/kq.2021.13373.2606
Semantic description of the once-occurring word mozabzab and the pathology of its translation
Seddigheh
Oftadeh
PhD graduate Dept. of Quran and Hadith, Isalmic Azad University of Tehran
author
Abbas
Hemami
Professor
Dept. of Quran and Hadith, Isalmic Azad University of Tehran
author
text
article
2020
per
DOR: https://dorl.net/dor/20.1001.1.22516026.1399.10.23.7.2
To understand the Holy Quran perfectly, one has to delve into the meaning of individual words that are strung together to make up the Quranic texts. There are certain words that occur just once in the book; they might be called ‘oncers’. Like the other words, they have to be defined and understood within their contexts. Using a descriptive-analytical method, the present study aims at the semantic features of the once-occurring word mozabzab in verse 143 of the Al-Nisa’ Chapter. The features are determined in terms of the collocative, substitutive and contrastive relationships that the word has with other words. As the results indicate, mozabzab is used in collocations with such words as izlal (being astray), reya (ostentation) and yukhade’un (being trick). It is also sometimes in a substitutive relationship with the concepts morjefoun (rumor mongers), boht and heyran (confusion), yatihoun and ya’mahoun (wandering) and yataradadoun (being skeptic). The words found in contrast to mozabzab are sakineh (peace of mind), sabat (stability), istiqhamat (resistance) and mustaqhar (settled). This study is partly dedicated to the pathology of the translated versions of this word. The study, indeed, fills some gaps in the literature on the semantics of the Quran and the pathology of Quranic translations.
Ketab-E-Qayyem
Meybod University
2251-6026
10
v.
23
no.
2020
123
143
https://kq.meybod.ac.ir/article_2041_afcf390498861043da247dee9bed21e4.pdf
dx.doi.org/10.30512/kq.2021.12826.2524
Analysis of the Quranic evidence and Hadiths on the prohibition of Taqhyeh where murder is likely
Abbas
Kalantari
Associate prof. Dept. of Jurisprudence and Law, Colledge of Theology, Meybod University
author
Nafiseh
Motavallizadeh
Assistant prof.
Dept. of Jurisprudence and Law, Colledge of Theology, Meybod University
author
Ali
Gholami
Associate prof.
Dept. of Penal Code and Criminology, Imam Sadiq University
author
Ali Akbar
Karimi Zarchi
PhD student
Dept. of Jurisprudence and Penal Law, College of Theology, Meybod University
author
text
article
2020
per
DOR: https://dorl.net/dor/20.1001.1.22516026.1399.10.23.8.3
In Shia jurisprudence, human life is highly respected and its protection is recommended. Even in the case of Taqhyeh (good-willed self-restraint), where one is allowed to conceal the truth or do something illegitimate just to save someone’s life, property or image, there is no license for murder. In other words, in emergencies, no Muslim can be killed to save someone else’s life or property. This decree is referred to as the principle of “Taqhyeh is banned on murder”. Using a descriptive-analytical method, this study seeks to answer a number of questions including a) How does the Holy Quran approach Taqhyeh in relation to murder?, b) In terms of references and substantiation, how valid are the Hadiths regarding the ban on blood in Taqhyeh or emergency conditions?, c) Does the principle of “Taqhyeh is banned on murder” also apply to non-Muslims like those under Muslim custody or mandate?, and d) Are there any exceptions postulated by Shia jurisprudents to this principle? An important finding of this study is that the Quran and Hadiths as well as jurisprudential statements absolutely prohibit the murder of Muslims and non-Moslems under Taqhyeh and emergencies. The only exception is when killing one person can protect many other lives or fulfil a case of paramount significance.
Ketab-E-Qayyem
Meybod University
2251-6026
10
v.
23
no.
2020
145
164
https://kq.meybod.ac.ir/article_1974_dea28bb85f1a827cc8ea8c5f7b4e0060.pdf
dx.doi.org/10.30512/kq.2021.11762.2395
Imagery of metaphors in Quran-based prayers
HOSSEIN
MOHTADI
Associate prof. Dept. of Arabic Language and Literature, Khalij Fars University
author
text
article
2020
per
DOR: https://dorl.net/dor/20.1001.1.22516026.1399.10.23.9.4
Metaphor is a figure of speech in which two different concepts are stated together as an integrated pair of contrasts. This verbal technique gives one of the two concepts a form or an identity that would not be sensed when expressed non-figuratively. The Quran is rich in two major kinds of metaphors, overt and covert. The present study is dedicated to the extraction of Quranic prayers and the analysis of their aesthetic features. Among these features, one may refer to a) exaggeration, b) order and proportion in verses as well as the musicality that makes those verses sound harmonious, c) personification and incarnation, and d) elegant lexical forms and meanings. What is to be taken seriously about all the Quranic metaphors is their context, ignoring which would abort the understanding of the metaphorical concepts. This study uses a descriptive-analytical method to focus on the metaphors in the prayers of the Quran, among all the others. It has brought about more tangible and to-the-point results.
Ketab-E-Qayyem
Meybod University
2251-6026
10
v.
23
no.
2020
165
184
https://kq.meybod.ac.ir/article_2047_bdd6453a7ee5d6ad3b12ad6d463c1745.pdf
dx.doi.org/10.30512/kq.2021.11128.2306
A critical view of syntactic entailment clarification by Ibn-e Ashour and Mashhadi Qomi
mohammadali
hajalipoor
PhD graduate in the Arabic language and literature Imam Khomeini International University, Qazvin
author
Seyed Mohammad
Mirhosseini
Associate prof. in the Arabic language and literature Imam Khomeini International University, Qazvin
author
text
article
2020
per
DOR: https://dorl.net/dor/20.1001.1.22516026.1399.10.23.10.5
Syntactic entailment is an important figure of speech the proper application of which helps to better understand and convey the meanings of Quranic verses. As the scholars in the field of interpretation believe, there is a kind of semantic extrapolation in the entailment technique. In an entailment case, a verb is deleted, but another is maintained. The meanings of both verbs should, however, be taken into account when interpreting a verse. Ignoring the entailed verb can lead to the defective understanding of the verse. The present study seeks to shed light on the role of syntactic entailment as seen by Ibn-e Ashour and Mashhadi Qomi. For this purpose, certain textual examples are picked from the interpretations Al-Tahrir wa Al-Tanwir and Kanz ol-Daqhaeqh authored by those two scholars. The examples serve to show how successfully the interpreters have conveyed the corresponding eloquence and the covert meanings. It is found that they have favored different interpretive styles; while Ibn-e Ashour mainly uses a literary and rhetorical approach, Mashhadi Qomi mostly sticks to Hadiths with literary concerns on the side. In this regard, Ibn-e Ashour draws upon syntactic entailments more frequently than Mashhadi Qomi, although he sometimes mixes them up with other syntactic features. By and large, it is concluded that neither interpreter has managed to successfully apply entailments for semantic clarification as well as the highlighting of the Quranic eloquence.
Ketab-E-Qayyem
Meybod University
2251-6026
10
v.
23
no.
2020
185
202
https://kq.meybod.ac.ir/article_1836_91944e780719461cbdb89e043ffbf88a.pdf
dx.doi.org/10.30512/kq.2020.1836
‘Adam’ and ‘man’ as the successors of humans or of God: A critique on Soleymani’s view of the succession of Adam and man
Muhammad-Reza
Amin
Assistant prof. Imam Khomeini Institute of Education and Research
author
text
article
2020
per
DOR: https://dorl.net/dor/20.1001.1.22516026.1399.10.23.11.6
A point of controversy regarding the succession issue as mentioned in verse 30 of the ‘Al-Baqhareh’ Chapter in the Quran is the identification of the being succeeded by Adam and man. Different sources have referred to God, Jinn, angels, primitive man, men of the past and even all the other creatures. In this respect, Kamal Soleymani has come up with a critical paper which claims that the difference between man and human in the Quran is suggestive of Adam’s and man’s replacement of the speechless humans of the past. To prove this claim, Soleymani takes resort to pieces of evidence from the Quran, interpretations and Hadiths. The present study evaluates the authenticity of his view by analyzing its evidence and rudiments. As the results show, regardless of whether or not Adam is the successor of God, Soleymani’s evidence is not adequate enough to believe that the talking man has replaced the non-evolved man.
Ketab-E-Qayyem
Meybod University
2251-6026
10
v.
23
no.
2020
203
219
https://kq.meybod.ac.ir/article_2038_32f46f2390a5e710931bc31f540cd21e.pdf
dx.doi.org/10.30512/kq.2021.13009.2540
Reflection of Nahj ol-Balagheh teachings in the etiology of crimes
Fatemeh
Noori
Assistant prof. Payam-e Noor University
author
text
article
2020
per
DOR: https://dorl.net/dor/20.1001.1.22516026.1399.10.23.12.7
Criminologists cast an etiological look at crimes to identify the factors that lead to crimes. Some of them draw upon the criminal biology and adopt a radical approach to claim that biological fatalism is involved in criminal behaviors. Some others adopt a mild approach based on social biology and consider a criminal as a person with options but deviated tendencies who commits crimes under the impact of environmental factors. A delve into Nahj ol-Balagheh indicates that, several centuries before the advent of scientific criminology, Imam Ali (pbuh) had thoroughly discussed the etiology of crimes. He identified a set of crime-inducing factors and offered the most effective and practical ways of detecting the roots of crimes. Through library work and content analysis, this study seeks to investigate the factors that lead to crimes from Imam Ali’s perspective. As the results show, crimes stem from different grounds; when the grounds are prepared, crimes occur inevitably. According to Nahj ol-Balagheh, there are biological, psychological and social factors to predispose crimes, but man is seen between the two poles of force and option. Thus, a criminal can never claim to be predestined to commit crimes. An analysis of such teachings in the book can provide insights for the introduction of new theories in criminology and better methods to prevent crimes.
Ketab-E-Qayyem
Meybod University
2251-6026
10
v.
23
no.
2020
221
240
https://kq.meybod.ac.ir/article_2036_e23d375e07de44ed1fcef76799cc3be5.pdf
dx.doi.org/10.30512/kq.2021.13182.2569
Exploration of Imams’ quotes in Tha’labi’s interpretation of the Quran
Seyedeh Vahideh
Rahimi
Assistant prof. Qom University
author
Kobra
Bagheri
MA student Qom University
author
text
article
2020
per
DOR: https://dorl.net/dor/20.1001.1.22516026.1399.10.23.13.8
Sunni interpreters of the Quran have taken resort to quotes from Shia Imams (peace be upon them) and dealt with them critically in different ways. Some of them have heavily drawn upon those quotes so as to interpret the Quranic verses. Some others have just occasionally quoted from Imams and have made a lot of mistakes in handling them. This study seeks to evaluate the rate of applying the Hadiths from Imams as well as the approach adopted to them by Tha’labi, a great 5th-century Sunni scholar. Those Hadiths are extracted from his Al-Kashf wa Al-Bayan and then classified in terms of number and theme for each Imam separately. For this purpose, a descriptive-analytical method has been used. As the results of the study show, Tha’labi has widely used Imams’ quotes but has failed to make use of authentic ones to deal with such important issues as personal virtues, their instances, details of narratives as well as the advantages of verses and chapters. Besides, in some cases, he has attributed certain weak statements to Imams.
Ketab-E-Qayyem
Meybod University
2251-6026
10
v.
23
no.
2020
241
260
https://kq.meybod.ac.ir/article_2043_96b4e41537f73390afb1b879f8e968a4.pdf
dx.doi.org/10.30512/kq.2021.12601.2500
Verification of Sheikh Sadouqh’s opinion about the sameness of Mo’az Ibn-Moslem and Mo’az Ibn-Kathir
Masomeh
Taherian Ghadi
PhD graduate in Quranic sciences and Hadiths Mazandaran University
author
Sayed Mohsen
Musavi
Assistant prof. Dept. of Quran and Hadith, Mazandaran University
author
Sayed Ali Akbar
Rabinataj
Professor Dept. of Quran and Hadith, Mazandaran University
author
Mahdi
Taghizadeh Tabari
Assistant prof. Dept. of Quran and Hadith, Mazandaran University
author
text
article
2020
per
DOR: https://dorl.net/dor/20.1001.1.22516026.1399.10.23.14.9
When giving references to Hadiths, scholars sometimes face the problem of multiple names for a certain author. In other words, an author may have been recorded with different first names, second names or pennames. In this respect, Sheikh Sadouqh claims that Mo’az Ibn-Moslem and Mo’az Ibn-Kathir are, indeed, one person. History books as well as books of Hadiths and citations have referred to Mo’az Ibn-Moslem as Al-Hera, Al-Fera, Bayya Ul-Harvi wa Al-Nahwi and to Mo’az Ibn-Kathir as Kasayie, Bayya Ul-Aksyeh, Sahib Ul-Aksyeh and Bayya Ul-Karabis. Reports on citations assume authenticity for Mo’az Ibn-Moslem but not for Mo’az Ibn-Kathir. Therefore, in case that these two persons are proved to be the same, Mo’az Ibn-Kathir will emerge as an authentic figure too. As the evidence shows, due to the name resemblance, some recent scholars have attributed the longevity of Mo’az Ibn-Moslem, as the real figure, to Mo’az Ibn-Kathir, as the referential figure. According to the findings of this research, these two figures have been reported with the same social class, job and living place in many documents. Besides, they have been equally favored by Imam Sadeqh (pbuh). This brings one to the conclusion that Sheikh Sadouqh’s claim about the sameness of these two persons is correct, and Mo’az Ibn-Kathir is thus authenticated.
Ketab-E-Qayyem
Meybod University
2251-6026
10
v.
23
no.
2020
261
279
https://kq.meybod.ac.ir/article_2042_2cf6dece06c91b397d988b088ef1db92.pdf
dx.doi.org/10.30512/kq.2021.12788.2518
The roles of Sheikh Mofeed and Sayed Morteza in the refinement of the ideological fundaments of Shi’ism
Hamed
Mostafavifard
Assistant prof.
Dept. of Quran and Hadith, Vali Asr University of Rafsanjan
author
Ahmad
Shahgoli
Assistant prof. Center of Rhetorical Studies, Iran Research Institute of Philosophy
author
text
article
2020
per
DOR: https://dorl.net/dor/20.1001.1.22516026.1399.10.23.15.0
The fundaments of Shia jurisprudence and rhetoric were not shaped up until the onset of the major period of Imam Mahdi’s absence. That is why the field of jurisprudence was based on the Sunni school of thought and issuing decrees based on deduction was favored. From a rhetorical point of view, in that period, there were some I’tizal-inclined scholars, and certain perverted ideas such as fatalism, assimilation, exaggeration and underestimation had been introduced. In these circumstances, Sheikh Mofeed and Sayed Morteza made attempts to polish the Shia ideological fundaments and take a middle course between radical rationality (i.e., evasion from the Quran) and radical Quran advocacy (i.e., evasion from ration). A delve into the works of these two scholars shows that they assumed authenticity for frequently-cited Hadiths and well-evidenced remarks. On the other hand, Hadiths stated just by one person could not be relied on. On the basis of these considerations, they could cleanse Shia books from remarks and quotes that imparted distortion, fatalism, assimilation, exaggeration, and so on. They did it by discarding a multitude of weak Hadiths. In addition, according to the approach adopted by these two scholars, so many statements quoted from Imams were deleted from eminent Shia books just because they had no valid citations or references.
Ketab-E-Qayyem
Meybod University
2251-6026
10
v.
23
no.
2020
281
299
https://kq.meybod.ac.ir/article_2039_7389be3eab9d687364313a223a7c7424.pdf
dx.doi.org/10.30512/kq.2021.12961.2533
Evaluation of Ayatollah Sadr Kazemeini’s opinion about the author of Fiqh ol-Reza and the validity of the book from the viewpoint of jurisprudence
Mohammadreza
Manoochei Naeini
Lecturer in extra-jurisprudent courses, Clerical School of Qom
author
Mohammad
Hakim
Clerical student, Qom, and PhD student of Islamic jurisprudence and law, Tehran University
author
text
article
2020
per
DOR: https://dorl.net/dor/20.1001.1.22516026.1399.10.23.16.1
Since long, there has been a variety of ideas among Shia scholars about the author of the book Fiqh ol-Reza and the validity of the quotes in it. Among those who have addressed the issue, Ayatollah Sayed Hassan Sadr Kazemeini (1856-1936) seems to have been of the most noteworthy opinion about the book. He has attempted to prove that the two books Fiqh ol-Reza and Al-Taklif authored by Shalmaghani are, indeed, the same. This opinion is based on the unique quotes from Imam Reza (pbuh) that Shalmaghani has included in his book. The theoretician has also proved the invalidity of jurisprudence on the basis of the Hadiths in that book. This is because those Hadith are mentioned with defective references. Through a descriptive-analytical method, the present study evaluates the evidence on the sameness of the books Fiqh ol-Reza and Al-Taklif and analyzes the effect of defective references on the utility of the corresponding Hadiths in jurisprudence. The findings of the study are two-fold. First of all, the specific references that Shalmaghani has given just suggest that his book is a simple compilation of several works by different authors. Secondly, there are proofs that some of the Hadiths in the book Fiqh ol-Reza are real quotes from Imams and are congruent with the principles of Shia jurisprudence, hence authentic enough to rely on for judgement and inference.
Ketab-E-Qayyem
Meybod University
2251-6026
10
v.
23
no.
2020
301
318
https://kq.meybod.ac.ir/article_2046_b49dcb11e5fae802ac4c091f46e02dd1.pdf
dx.doi.org/10.30512/kq.2021.11707.2388
The lack and existence of lexical frequency in the Hadith legacy
Mostafa
Abbasi Moghaddam
Assistant prof. Kashan University
author
Ghasem
Bostani
Associate prof. Shahid Chamran University of Ahwaz
author
Parviz
RastegarJazi
Associate prof. Kashan University
author
Nasra
Baji
PhD graduate Kashan University
author
text
article
2020
per
DOR: https://dorl.net/dor/20.1001.1.22516026.1399.10.23.17.2
Frequently quoted Hadiths make up a major class of religious quotes and are classified into lexical and semantic types. Due to its high frequency, the semantic type is not disputable. Hadiths quoted with lexical frequencies, however, have been invariably put to question for their validity. A group of interpreters have considered certain Hadith as of lexical frequency without evaluating their truth value. The present research is conducted through a descriptive-analytical method and library work to determine whether or not there are any frequently quoted statements in our Hadith legacy; in case there are any, how many and what about? The results of the study indicate a set of such Hadiths does exist there but in a low number. Some of them are frequently quoted just in half and some others just contain frequent words.
Ketab-E-Qayyem
Meybod University
2251-6026
10
v.
23
no.
2020
319
335
https://kq.meybod.ac.ir/article_2040_525530cad303f0c6e34e3a44b6c1a107.pdf
dx.doi.org/10.30512/kq.2021.12869.2526