Zohreh Akhavan Moghadam; Afshan Bostakchi
Abstract
One of the characteristics of contemporary studies in the field of Islamic sciences is the confirmation of the root of Shiite intellectual and doctrinal identity and the recognition of gaps and shortcomings to compensate and prepare them. Among these works in the field of Qur'anic and Hadith sciences ...
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One of the characteristics of contemporary studies in the field of Islamic sciences is the confirmation of the root of Shiite intellectual and doctrinal identity and the recognition of gaps and shortcomings to compensate and prepare them. Among these works in the field of Qur'anic and Hadith sciences are the commentaries belonging to the third century and the early years of the fourth century, entitled the commentary of the Furat Kufi and Ayyashi. These two interpretations are among the narrations, which are considered as the first Shiite interpretations and include various narrations, especially narrated from the Imams (AS). Among the issues in the above-mentioned interpretations is the subject of ijtihad and its effect on the selection, arrangement, and the number of narrations related to each surah. Intellectual religion, indigenous conditions, and the era of the two commentators, such as Zaidiyyah's dominant tendency in Kufa during the Furat Kufi, his distance from Medina and lack of access to the Imam, political pressures and hardships, the age of occultation, attribution of infallibility to the companions of Kasa and evidence of Zayd ibn Ali in the document of the narrations of the interpretation of the Furat Kufi, is one of the citations of the predominance of Zaidiyyah method and attitude on the interpretation of the Furat Kufi. On the other hand, the proximity of Ayyashi to the Imamiyya Hadith Narration Center, the selection of the titles of the narrations in the interpretation of Ayyashi, etc., are among the issues that have been effective in selecting and writing the interpretation of Ayyashi. The huge difference in the number of narrations in each surah expresses a kind of involvement of ijtihad in writing their commentaries. In this paper, the contents of these two works are compared with the analytical-comparative method, different aspects of their interpretations are analyzed and its significant results are exposed to the readers.
Reza Moradi Sahar; Zohreh Akhavan Moghaddam; Seyyed Majid Nabavi
Abstract
Traditions and so all the habits, behavior and rules that a person learns from the community, as a member of the community. By understanding the concept of Jahiliyat (ignorance) in the Quran and Nahjolbalagha, we lead to the contrast of ignorance with wisdom and forbearance. Wisdom Is a comprehensive ...
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Traditions and so all the habits, behavior and rules that a person learns from the community, as a member of the community. By understanding the concept of Jahiliyat (ignorance) in the Quran and Nahjolbalagha, we lead to the contrast of ignorance with wisdom and forbearance. Wisdom Is a comprehensive concept that includes knowledge, understanding, and intellection of affairs and obedience of God's commands and practicing deeds and righteousness. On the contrary, ignorance is a virtue burner attribute that destroys knowledge, understanding, and obedience to God's commands. Jahiliyat (Ignorance) is not limited to a period of time and therefore Quran has divided it into the "first" and "last". Imam Ali (AS) has enumerated several tips about the features of the pre-Islamic era (Jahiliyat). These features can be divided into two main aspects: Tips about the Religious culture of that age, and tips about its social culture. The present article argues each of the two types discussed above with six components, with an Analytic-descriptive method.
