A critical analysis of the claim made based on the Hadith “Qhorb-e Nawafel” that the Qur’an is man-fabricated
abdolhadi
feghhizadeh
Professor in the science of Qur’an and Hadith, Tehran University
author
hesam
emami danaloo
PhD in the science of Qur’an and Hadith, Allameh Tabataba’i University
author
text
article
2021
per
Qhorb-e Nawafel (approximation to God through nonritual prayers) is a divine Hadith on the basis of which it has been claimed that the Qur’anic text is man-fabricated. According to those who advocate this claim, after the prophet (pbuh) was ordered to say Nawafel, he turned into the tongue of God; therefore, the Qur’anic utterances, though made up by man, are of a divine nature. This claim has been widely challenged so far, but Qhorb-e Nawafel, on which the claim is based, has not been put to criticism yet. This study, first of all, presents a background of such an outlook and the way it was derived from the Hadith. Then, the text of the Hadith is evaluated, and the factual and figurative approaches to its meaning are discussed. The claim is based on the factual meanings, or denotations, of the words in the Hadith, but the intra-textual and extra-textual pieces of evidence suggest that the words and expressions in the Hadith should be taken from a figurative perspective. In other words, they are connotatively significant because intangible concepts are expressed like tangible entities. The main intra-textual clues are the results gained by whoever says the prayers and the presence of two people, an addressor and an addressee. The extra-textual clues include the Qur’anic verses that regard the recitation of the words of God to the prophet and some Hadiths that refer to the use of figurative language by Imams. It is generally concluded that the Hadith Qhorb-e Nawafel provides no evidence for the human origin of the Qur’an.
Ketab-E-Qayyem
Meybod University
2251-6026
11
v.
24
no.
2021
7
24
https://kq.meybod.ac.ir/article_2072_05f918a176aa05627bef9a798caca3a8.pdf
dx.doi.org/10.30512/kq.2021.13458.2615
Study of the approach adopted by Allameh Tabataba’i to the role of language in the Holy Qur’an with a focus on verbal instances
fatemeh
habibi
Post-PhD researcher in the science of Qur’an and Hadith, Al-Zahra University
author
fathieh
fattahizadeh
Professor in the science of Qur’an and Hadith, Al-Zahra University
author
farideh
Haghbin
Professor of linguistics, Al-Zahra University
author
text
article
2021
per
In linguistics, there are various approaches to the nature and use of language each defining a certain role for it. Formalists believe that the speaking ability is an innate gift with which human beings are born. To those scholars, language is a cognitive phenomenon or a tool that reflects mental processes. Pragmatists, however, consider language as a social phenomenon and a means of communication. They believe that linguistic forms are created and acquired to serve communicative purposes. The present research is an attempt to elaborate on Allameh Tabatabai’s interpretive approach to the nature of language. It is conducted through an analytical method with a focus on the Qur’anic verses that contain the most widely used lexical manifestations of language such as qhowl, kalemeh, lesan, notqh and bayan. The study generally shows that he believes in both roles of language, namely a means of communication and a means of self-expression, but he considers it innate by nature. According to him, the language capacity is a divine inspiration given exclusively to man. An important contribution of this study is the confirmation of the hypothesis that language is a natural gift and an innate competence born with a child. By flourishing in the social context, this competence turns into various performances such as speech.
Ketab-E-Qayyem
Meybod University
2251-6026
11
v.
24
no.
2021
25
43
https://kq.meybod.ac.ir/article_2066_4909e34f8223588f7adc0a826c63c807.pdf
dx.doi.org/10.30512/kq.2021.12039.2430
A research on the Qur’anic expression haqh ul-ma’loum (specified share)
Mohammad ali
Headari mazrae akhond
Assistant professor, Dept. of Theology, Yazd University
author
ahmad
mousavi
Instructor, Dept. of Theology, Yazd University
author
mahdi
esmailpoor
Assistant professor, Dept. of Theology, Yazd University
author
text
article
2021
per
Interpreters of the Qur’an disagree on the meanings of haqh (share) and haqh ul-ma’loum (specified share) appearing respectively in the verses ‘a share of their property is for the poor’ (51:19) and ‘a specified share of their property is for the poor’ (70:24). Some interpreters consider haqh ul-ma’loum as the ritual zakat. They base their idea on the presence of the word ma’loum (specified) as well as the association of the two verses with verses on salat (ritual prayer). The terms haqh and haqh ul-ma’loum appear in chapters Al-Zharyat and Al-Ma’arij. Since these two chapters were revealed to the prophet in Mecca and the ritual zakat was enacted in Medina, interpreters have resolved the discrepancy by considering the verses as exceptional ones which were nullified by the verse on zakat in Medina. In this research, the term ma’loum and its connection to the enacted amount of zakat as well as the relationship of zakat and salat is investigated along with a criticism on considering the verses exceptional and nullified. It is concluded that the terms haqh and haqh ul-ma’loum in these two verses do not denote the ritual zakat; rather, they refer to charity and financial help. This result is gained on the basis of certain contextual clues in the Qur’an, quotations from Imams, semantic features of the words sa’il (beggar) and mahroum (deprived) as well as usages of ritual zakat and haqh ul-ma’loum.
Ketab-E-Qayyem
Meybod University
2251-6026
11
v.
24
no.
2021
45
62
https://kq.meybod.ac.ir/article_2073_34a82f3b0c0c4517c2278581b434c0d9.pdf
dx.doi.org/10.30512/kq.2021.13316.2593
Analysis of the Qur’anic evidence for the perception of beings with a focus on verses about praise and testimony
Mohammad Ali
Mohiti Ardakan
Assistant professor, Dept. of Philosophy, Imam Khomeini Educational and Research Institute of Qom
author
text
article
2021
per
One of the issues that have attracted the attention of scholars is the perception of all beings. This is what the Qur’an provides evidence for. The basic question is how the tasks of praise and testimony can be attributed to the perception that runs through the whole universe. As an attempt to answer this question, the present study uses a descriptive-analytical method to, first of all, classify the pieces of the Qur’anic evidence in this regard and then assess the perception of beings on the basis of the verses about praise and testimony. As the results of the study indicate, perception in the sense of general knowledge or awareness is to be taken for granted by virtue of the semantic associations and the verses about praise and testimony. Of course, as verse 43 in chapter Noor suggests, it is possible to extrapolate perception to all beings. By and large, it is concluded that everything has a certain degree of awareness, but the details or all the aspects this awareness are not and cannot be known to human beings.
Ketab-E-Qayyem
Meybod University
2251-6026
11
v.
24
no.
2021
63
83
https://kq.meybod.ac.ir/article_2065_79632693a8911eec4f6d1588e484ccc9.pdf
dx.doi.org/10.30512/kq.2021.13255.2582
Assistant professor, Dept. of Philosophy, Imam Khomeini Educational and Research Institute of Qom
bibi zeinab
hosseini
Assistant professor, Dept. of Theology, Farhangian University of Tehran
author
eleyeh
rezadad
Assistant professor, Dept. of Islamic Sciences, Farhangian University of Tehran
author
Mohammad Ali
Kazemitabar
Assistant professor, Dept. of Theology, Farhangian University of Tehran
author
text
article
2021
per
The knowledge of polysemy and synonymy has long served to contribute to the field of interpretation. There has been a widespread difference of opinions among scholars, however, regarding the purpose and benefit of such knowledge. In the sources ever written on polysemy and synonymy, the selection of words and their semantic relationships are not well accounted for. Indeed, the corresponding discussions in those sources are complicated in terms of tenets and instances. Through a comparative study based on the etymological features of words and the pivotal role of denotations in understanding the Qur’anic verses, an attempt is made here to address the concerns of those who advocate the centrality of core meanings in the understanding of the Qur’an. The denotative core of a number of etymologically related words is like an axis to which those words converge. That is to say, lexical items of the same core can be packaged in one semantic category despite their nuances of meaning. In the present study, this issue is illustrated with the words haqh and qhest. The former is of various usages all with the core sense of vojoud (existence), but the latter is used in opposite terms all with tasallob (strictness) as their core meaning.
Ketab-E-Qayyem
Meybod University
2251-6026
11
v.
24
no.
2021
85
106
https://kq.meybod.ac.ir/article_2067_c9ea1048279a5ba682d0a2e792c0997a.pdf
dx.doi.org/10.30512/kq.2020.13573.2641
The destinies set by God and the role of man in determining his fate from the viewpoints of the Qur’an and logic
mohammadbagher
saidi roshan
Associate professor, Dept. of Qur’anic Research, Houzeh and University Research Center
author
text
article
2021
per
Determination of destinies is an act of God and a basic issue discussed in the Qur’an. The clarification of this subject and how man plays a role in this regard can shape up man’s ideology and direct his acts. This study is conducted to answer two questions; “what is destiny as set by God?” and “what is man’s role in determining his fate?”. This kind of investigation calls for an analysis of the relationships among God, the world and man. The approach adopted for the research is the one by which the Qur’an deals with the subject. Also, the method of the study is based on ration and narration practiced through the analysis of documentary sources. As the results show, setting destinies is an act of God carried out within a framework of ways and means. According to this view, God is the creator of all the phenomena in the universe, and the entity as well as the identity of everything is already predestined by Him. It is shown in the research that God’s predestination of affairs as depicted in the Qur’an is not in contrast with man’s role in the world and his will and power to determine his own fate. Indeed, the creation is based on a system of causes and effects according to which any phenomenon is created or comes to being through a certain route or by certain means. By virtue of this relationship, man’s will is an instance of God-predestined entities that are not embodied unless required actions are done.
Ketab-E-Qayyem
Meybod University
2251-6026
11
v.
24
no.
2021
107
127
https://kq.meybod.ac.ir/article_1920_92ae1d042e5adad1158ca8d2e8ab8d7d.pdf
dx.doi.org/10.30512/kq.2020.1920
Rhetorical redundancy as a literary merit and its functions in chapter Joseph
Fatemeh
Dastranj
Lecturer at the Dept. of Qur’an and Hadith, Arak University
author
MAHYAR
Khani Moghadam
Assistant professor, Dept. of Theology, Gilan University
author
majid
zeidi
PhD student, Arak University
author
text
article
2021
per
Redundancy of words and concepts is of wide applications in literary texts. It can be found in most parts of the Qur’an, but chapter Joseph strongly benefits from that. Joseph’s story is told exclusively in this chapter, i.e., without being repeated elsewhere in the Qur’an, but the content of the chapter has an internal redundancy. Once carefully considered, various parts of the chapter appear to be of a certain type of parity and parallelism. The present study is conducted through a descriptive-analytical method so as to identify and analyze the significant patterns of redundancy in this chapter. As it is found, there are such patterns about four concepts including ‘dream, trick and shirt’, ‘seemingly contrasting places’, ‘opposite verbs’ and ‘happy ending for all of the story characters’. These patterns reveal the hidden meanings of the text by creating an effective matrix and help to imagine certain concepts that convey feelings and sentiments.
Ketab-E-Qayyem
Meybod University
2251-6026
11
v.
24
no.
2021
129
147
https://kq.meybod.ac.ir/article_2068_5bab635d9cc860529ba45bfdd78b0268.pdf
dx.doi.org/10.30512/kq.2021.13474.2620
Finding references for the Hadiths in Sheikh Tousi’s Al-Tebyan through their correspondence with the Hadiths in the interpretations Al-Masabih by Wazir Maghrebi and Jame’ ul-Bayan by Tabari
azam
farjami
Assistant professor, Dept. of Theology, Razi University
author
r
e
MA holder at the Dept. of Theology, Razi University
author
zohreh
narimani
Assistant professor, Kermanshah University of Qur’anic Sciences
author
text
article
2021
per
The retrieval of references for the Hadiths in the Al-Tebyan Interpretation sheds light on the history of Shia interpretations before Sheikh Tousi and provides proximity to the early sources of Hadiths. Besides, the identification of the bibliographic identity of those Hadiths helps to assess their validity in Al-Tebyan. Through this process, some missing parts of ancient interpretations, such as the one by Wazir Maghrebi, are detected and reconstructed. Sheikh Tousi has included 1034 quotations from Imams in his Al-Tebyan. The references for a quarter of those quotations serve as a referential source for other Shia interpretations as well as Hadith books. The results of the study show that Tabari’s Jame’ ul-Bayan Interpretation provides references for 250 Hadith in the Al-Tebyan Interpretation. The Al-Masabih Interpretation by Wazir Maghrebi stands the second rank as to provide Hadiths for Al-Tebyan. Due to its link with Sunni interpretive and Hadith sources, Wazir Maghrebi’s book, though of Shia identity, serves as an intermediate source for Al-Tebyan. Of all the Hadiths written in Al-Tebyan, 140 are without references, which is due to Tousi’s customizing the original text as well as quoting from several Abu Ja’fars who may or may not refer to one of the Imams. Through the comparison of the Hadith in Al-Tebyan to those in the original sources, it emerges that, byAbu Ja’far, Tousi does not always mean Imam Baqher (pbuh). This is because Abu Ja’far has been a nickname shared by the Imam, Kalbi and Tabari.
Ketab-E-Qayyem
Meybod University
2251-6026
11
v.
24
no.
2021
149
165
https://kq.meybod.ac.ir/article_2069_2f8f8d0105cf384ff423dff96db712cc.pdf
dx.doi.org/10.30512/kq.2021.13191.2601
Delving into the studies on the communicative or media role of interpretation
Mohammad Hasan
Ahmadi
Associate Professor, University of Tehran
author
text
article
2021
per
Basically, discussing the history of interpretation in local studies is beset with inexpressive language and farfetched expressions. This traditional use of language involves numerous methodological adversities which can be considered in three main domains including a) failure to derive the secondary applications of interpretations, b) abstract implications from the nature of interpretation, and c) failure to distinguish interpretation from jurisprudence. The process of “adopting interpretations from one another” becomes intelligible if studied within the “integrated framework” of the Islamic heritage. What emerges from this outlook is that interpretation has served like a powerful medium in the structure of the Islamic civilization. Such an approach to the interpretation of the Qur’an is not only more realistic and impressive but also eliminative of many pitfalls in the understanding of the interpretation heritage. If viewed from a communicative or media perspective, interpretation primarily turns out to be an exclusive and comprehensive method in the world of science rather than a simple branch of Islamic sciences. The text of the Qur’an, around which all the Islamic sciences have shaped up, has a pivotal role in interpretation. This centrality rules out the claims of textual distortion of the Qur’an and mitigates the negative effect the repetitiousness of the contents in different interpretations.
Ketab-E-Qayyem
Meybod University
2251-6026
11
v.
24
no.
2021
167
184
https://kq.meybod.ac.ir/article_2074_5fb066d20c3d8a8f9ffe53294f6abaec.pdf
dx.doi.org/10.30512/kq.2021.12573.2497
The opinions of Ayatollahs Ma’refat and Milani about the prophet’s companions and the validity of their interpretation of the Qur’an: A comparative study
mohsen
hasanvandi
PhD student in the science of Qur’an and Hadith, Ilam University
author
mahdi
akbarnezhad
Professor in the science of Qur’an and Hadith, Ilam University
author
text
article
2021
per
One of the sources used to interpret the Qur’an is the set of Hadiths left behind from the prophet’s companions. The validity of such Hadiths about interpretation has been a matter of debate among Shia scholars. Ayatollahs Mohammad Hadi Ma’refat and Seyed Ali Hosseini Milani are the two contemporary scholars who have put forth contrasting opinions in this regard. Through a descriptive-analytical method, this research aims to compare the viewpoints of these two eminent scholars by identifying and analyzing the corresponding similarities and differences. As the results of the study show, the difference between their opinions stems from their difference in defining the term ‘companion’ and identifying its instances. A thorough analysis of the two viewpoints brings one to a unified position versus the subject. According to Ayatollah Ma’refat, the prophet’s companions should be viewed split in this case; considering the nature of the points they have quoted from the prophet, some Hadiths are valid but some cannot be taken authentic.
Ketab-E-Qayyem
Meybod University
2251-6026
11
v.
24
no.
2021
185
200
https://kq.meybod.ac.ir/article_2078_26335305bf78e45e3118183c1b94a9f6.pdf
dx.doi.org/10.30512/kq.2021.13579.2644
A critical analysis of Sunni Qur’anists’s view on the difference between the terms rasoul and nabie and their consequent rejection of Hadith validity
tayyebeh
orangi
Dept. of the Science of Qur’an and Hadith, Faculty of Law, Theology and Political Sciences, Branch of Science and Research, Islamic Azad University of Tehran
author
mehdi
mehrizi
Associate professor, Dept. of the Science of Qur’an and Hadith, Faculty of Law, Theology and Political Sciences, Branch of Science and Research, Islamic Azad University of Tehran
author
Seyyed Mohammad Bagher
Hojati
Professor, Dept. of the Science of Qur’an and Hadith, Faculty of Law, Theology and Political Sciences, Branch of Science and Research, Islamic Azad University of Tehran
author
text
article
2021
per
The terms rasoul and nabie have widely been used in the Qur’an and the Islamic culture, but there is no consensus on the exact meanings of these two concepts yet. This is due to the lack of deep and objective scrutiny of the meanings and the contextual instances of those words in the Qur’an. The present study is conducted on the purpose of analyzing and evaluating the Qur’anists’ views about the disparity of rasoul and nabie, which has resulted in the rejection of Hadiths. Since their view is based on the non-necessity and non-validity of the prophet’s quotations for the understanding and interpretation of the Qur’an, this study seeks to come up with new definitions of the two words through a comparative analysis of the Qur’anic contexts in which they appear. Once the findings are compared to the viewpoints of Qur’anists, it emerges that those scholars are wrong. According to what is understood from the verses, rasoul and nabie are denotatively different but functionally and referentially the same. Because there is no congruence between this linguistic finding and what the Qur’anists believe, their idea about the invalidity of the prophet’s Hadiths is rejected.
Ketab-E-Qayyem
Meybod University
2251-6026
11
v.
24
no.
2021
201
225
https://kq.meybod.ac.ir/article_2075_ae0d96baf05ba59534cc88b7a2d35f73.pdf
dx.doi.org/10.30512/kq.2021.12921.2531
The technical functions of semantic aestheticism in the Holy Qur’an
bahman
hadiloo
Assistant professor, The University of Qur’anic Sciences
author
mojtaba
mohammadi mazraeh shahi
Assistant professor, The University of Qur’anic Sciences
author
text
article
2021
per
Aesthetic semantic devices are among the rhetorical features widely used in the Qur’an. Their significance is such that the understanding and interpretation of some Qur’anic verses is impossible if those features are not fully taken into account. However, as the case is, the technical aspects of the rhetorical devices in the Qur’an have been overshadowed by the overemphasized aesthetic aspects of those devices. Using an analytical method and adopting an applied functional point of view, this study seeks to shed light on the role of semantic aestheticism in understanding the meaning and the music of Qur’anic utterances. The results of the study indicate that the aesthetic lexical features in the Book are of various technical functions, such as creating music based on parallel, proportionate or redundant notations as well as imagery by means of exaggerations and antitheses. These functions not only help to understand the meanings but also serve to resolve the ambiguities in some verses. In general, such an aestheticism in the rhetoric of the Qur’an sets the ground for polysemy, Socratic irony, elucidation, lexical isomorphism, and explicit-implicit sequences of related concepts.
Ketab-E-Qayyem
Meybod University
2251-6026
11
v.
24
no.
2021
227
244
https://kq.meybod.ac.ir/article_2071_a8df1601260bf07b3ee0bd211db64d92.pdf
dx.doi.org/10.30512/kq.2020.11956.2418
A comparative study of the patterns of communication practiced by the prophet and Imams and the major models proposed in social psychology
Mohammadreza
Akar
Instructor, Mohaghegh Ardabili University
author
hosein
hashemnezhad
Assistant professor, Tehran University
author
seyyed alireza
sadr hoseini
Assistant professor, Tehran University
author
text
article
2021
per
Most social psychologists consider man as a one-sided materialistic being. They have proposed certain theories and models with which to substantiate their ideas. In this regard, one may refer to the cognitive approach and the acquisitive approach as two main strategies for substantiation. In contrast, the prophet and Imams have put forth a two-sided model of human identity with the main focus on man’s innate dimension. As a matter of fact, there are a lot of similarities and differences between this religious model and the social psychological ones. Through library work, this research sheds light on the major difference between these two approaches, namely the innate dimension of human character and the ways to breed it up. Also, the major similarity of the two approaches is found to be the persuasive dimension of human character (i.e., the features of the addressor, the message and the addressee). In this case, ways of persuading the addressee finds significance. It is to be noted that, even in this commonality, the two approaches are considerably different.
Ketab-E-Qayyem
Meybod University
2251-6026
11
v.
24
no.
2021
245
264
https://kq.meybod.ac.ir/article_1857_691695b6280e1372e7f74cad2447b0f1.pdf
dx.doi.org/10.30512/kq.2020.1857
A critical analysis of narrator authentication by Sheikh Abbas Qomi in Safineh al-Bahar
abbas
hoveydar
PhD graduate in the science of Qur’an and Hadith, Faculty of Theology, Meybod University, Meybod
author
kamal
sahraei ardekani
Assistant professor, Dept. of the Science of Qur’an and Hadith, Faculty of Theology, Meybod University, Meybod
author
hamid
hamidiyan
Assistant professor, Dept. of the Science of Qur’an and Hadith, Faculty of Theology, Meybod University, Meybod
author
ali mohammad
mirjalili
Professor, Dept. of the Science of Qur’an and Hadith, Faculty of Theology, Meybod University, Meybod
author
text
article
2021
per
One of the valuable works of Sheikh Abbas Qomi is the book Safineh al-Baharin eight volumes with quotations and narratives alphabetically ordered in them. This book, written within twenty years, was originally intended as a summarized list of the materials in Allameh Majlesi’s voluminous book Bahar ol-Anwar. The present study seeks to extract and analyze the authentications that Sheikh Abbas Qomi has conducted of Hadith narrators in Safineh al-Bahar. The study is done through library work and a descriptive-analytical method. Considering Sheikh Abbas’s expertise and interest in translation and referential inquiries, the materials in his book mostly consist of biographical notes about scholars and eminent figures. The author has also evaluated the credibility of Hadiths and their narrators based on certain criteria such as Imams’ statements, collective opinions, and companionship with Imams as well as being their representative or agent. Sheikh Abbas Qomi has derived his notes on narrators’ authenticity from biographies and memoirs, though he often does not make references to those works.
Ketab-E-Qayyem
Meybod University
2251-6026
11
v.
24
no.
2021
265
283
https://kq.meybod.ac.ir/article_2223_53fba831630860c2f02c2c4d3e75d9af.pdf
dx.doi.org/10.30512/kq.2021.10457.2253
A criticism on the Hadith “the jurisprudents of the end time will be the worst ones on the face of the earth”
sayed abolghasem
hoseini zaidi
Assistant professor, Razavi University of Islamic Sciences
author
sayyed ali
delbari
Associate professor, Dept. of the Science of Qur’an and Hadith, Razavi University of Islamic Sciences
author
mohsen
kabiri rad
MA student, Razavi University of Islamic Sciences
author
text
article
2021
per
The way some Hadith discuss their subjects seems to be inductive of skepticism about the veracity of Islam or its components. A representative Hadith in this regard is the one that statesthe jurisprudents of the end time are the worst ones who will seek evils. Through a descriptive-analytical method, library work and a problem-solving procedure, the present study proves that the Hadith is read and not faked as well as conceptually reliable in accordance with some other Hadiths and the Qur’anic evidence. From a referential point of view, however, the Qur’an and confirming, contrasting and clarifying Hadiths bring one to the logical conclusion that the Imam who made this statement did not mean to undermine the public following of jurisprudents or damage their image; rather, concerning the problems occurring at the end time, he meant to say that every jurisprudent would not be worth following. Those who are worth it are of good guidance and are marked not only with jurisprudential knowledge but also with clearance from worldly temptations, avoidance of disappointing their followers about the mercy of God, inclination for the Hereafter, avoidance of issuing inconsiderate decrees or orders, and sincerity.
Ketab-E-Qayyem
Meybod University
2251-6026
11
v.
24
no.
2021
285
301
https://kq.meybod.ac.ir/article_2224_6a1ae670d4b5322018313871f2649c4c.pdf
dx.doi.org/10.30512/kq.2021.13407.2610
Imam Sadeqh’s comments in the Ara’is ul-Bayan Interpretation from typological and critical points of view
Keyvan
Ehsani
Lecturer at the Dept. of the Science of Qur’an and Hadith, Arak University
author
vahid
vatan khah
PhD student, Dept. of the Science of Qur’an and Hadith, Arak University
author
text
article
2021
per
One of the great mystics of the 6th century AH was Rouzbehan Fasaie Shirazi. He was a Shafei Sunni Muslim, currently well known for his book Ara’is ul-Bayan which is, indeed, a subjective interpretation of the Qur’an. He has dealt with some of the Qur’anic verses by making references to previous mystics as well as Imam Sadeqh’s statements. It is important to analyze the book because it is, first of all, written in a mystical mode and, secondly, there are quotations from Imam Sadeqh (pbuh). The inclusion of Imam’s views in the book may wrongly imply that mystic views were accepted to him. So far, there has been a bulk of research on Ara’is ul-Bayan, but no study is conducted yet exclusively on the statements of Imam Sadeqh in that book. The present study seeks to verify those statements in terms of both contents and references. In other words, the study aims to determine how well the remarks may be attributed to Imam. Using a descriptive-analytical method, the research has found that many of the statements, though conceptually correct and mystically precious, are not referentially valid enough to be attributed to Imam Sadeqh. Besides, they do not conform to the fundaments of subjective interpretation.
Ketab-E-Qayyem
Meybod University
2251-6026
11
v.
24
no.
2021
303
322
https://kq.meybod.ac.ir/article_2109_5098dc614fe857fa04746307ada1a0f4.pdf
dx.doi.org/10.30512/kq.2021.12570.2495
The typology of conceptual quotations in the Al-Tibyan Fi Tafsir al-Qur’an
sayed hosein
mosavi
PhD graduate in the science of Qur’an and Hadith, Islamic Azad University of Isfehan
author
amir
Ahmadnejad
Assistant professor, Dept. of the Science of Qur’an and Hadith, Isfehan University
author
text
article
2021
per
One of the characteristics of the interpretation Al-Tibyan Fi Tafsir al-Qur’an, authored by Sheikh Tousi, is the inclusion of interpretive statements and quotations from both Shia and Sunni scholars. This inclusion has not been done in just one way; for the statements quoted from Imams (peace be upon them), the author has just conveyed the gist or the main idea of every statement by omitting certain words from it. What is quoted in his book, therefore, suffers from being manipulated and unduly shortened or curtailed. What makes the problem even worse is that Sheikh Tousi’s interpretation has served as a reference or a source from which Tabarsi’s Majma’ ul-Bayan Interpretation and the subsequent interpretive works, especially those based on Hadiths, have derived a lot. The present study firstly refers to the clarification of conceptual quotations generally put forth in the literature and then introduces the types of such quotations actually used in the Al-Tibyan Interpretation. It is shown that the original forms of some Hadiths have not been reported in the book; rather, it is just the core concepts that are quoted by the author. Those Hadiths are beset with a variety of distortions including lexical substitution, addition, substitution and displacement of words and structures as well as alteration in the sequence or combination of words and sentences. This has made it hard to understand the true meanings of Hadiths in the absence of their original forms. As a matter of fact, quoting a concept with no care for its linguistic and contextual features leads to distrust in both the quoted subject and the quoting author.
Ketab-E-Qayyem
Meybod University
2251-6026
11
v.
24
no.
2021
323
341
https://kq.meybod.ac.ir/article_2076_6ea978b8bc380e89d7009a0a91b2ba76.pdf
dx.doi.org/10.30512/kq.2021.11668.2382