azam puyazadeh; Roohollah Talebi; Hesam Ghorbani
Abstract
A way of Mary's worship,which is reported in verse 43 of Sura Al-e-Imran, had always been discussed throughout the history of the interpretation of the Quran. According to this verse,the angels command Mary to perform qunut, prostration and bowing with those who bow.There are two main questions about ...
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A way of Mary's worship,which is reported in verse 43 of Sura Al-e-Imran, had always been discussed throughout the history of the interpretation of the Quran. According to this verse,the angels command Mary to perform qunut, prostration and bowing with those who bow.There are two main questions about this verse: one is whether it is a new legislation and the other is whether such worship has its roots in the history of the Jewish tradition. The present article has tried to explore this ambiguous point in the history of Quranic interpretation with an analytic-historical approach in addition to showing the contradictions of the opinions of the commentators in this regard. And by referring to the Jewish scripture and it's most important commentary , the Talmud, to find a convincing answer. The result of exploration is that,according to the history of the Jewish tradition, the worship mentioned in the verse was a common worship among the Jews, which was held collectively and ,of course, was reserved for men.The quran also gives a historical account of that worship,and therefore, Mary is commanded to perform the same prayer with men. Therefore,Mary's association with men in this prayer has been a new legislation.
Azam puyazade; Ahmad Ghahramani
Volume 3, Issue 3 , December 2019, , Pages 1-18
Abstract
By explaining the basic structures of the commentary tradition, Norman Calder has analyzed this tradition from Tabari to Ibn Kathir. Using those kinds of hermeneutic approaches, he believes that the text itself is meaningless and meaningless, he considers the text of the Qur'an meaningful when placed ...
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By explaining the basic structures of the commentary tradition, Norman Calder has analyzed this tradition from Tabari to Ibn Kathir. Using those kinds of hermeneutic approaches, he believes that the text itself is meaningless and meaningless, he considers the text of the Qur'an meaningful when placed alongside structures outside the text that exist independently. Calder proposes three structural features for the literary type of commentary over this period of time, and concludes that Cordial commentary is the best criterion that the tradition of interpretation could achieve. The present study, by critiquing Calder's analysis and concluding it, shows that he has overlooked and misinterpreted points of view and has positioned each interpreter to fit the exegetical and exemplary character of his scholarly personality. Not considered. This critical-analytic study shows that Cordoba is under the umbrella of consensus, as is the case with other interpreters, and must weigh each interpreter in his or her discipline, taking into account the prerequisites that the interpreter has identified as his or her own. Evaluated
Shiva Tojjar; azam poyazade
Volume 3, Issue 1 , July 2019, , Pages 49-72
Abstract
The aim of this writing is to examine and analyze development of western studies on Shi’a interpretation of Qur’an in four periods of the first half of twentieth century, second half of it, from the year 2000 to 2010 and from 2010 to the present (2016). The statistics of studies done in this ...
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The aim of this writing is to examine and analyze development of western studies on Shi’a interpretation of Qur’an in four periods of the first half of twentieth century, second half of it, from the year 2000 to 2010 and from 2010 to the present (2016). The statistics of studies done in this field in the west can be gained by the use of bibliography books and sites. We can also analyze the development in western scholars’ view of Shi’ite exegesis by reading some of their works. The results show continuous growth in the west interest in this field. The results also manifest a rapid increase in quantity of works in the second half of twentieth century that might be because of Islamic Revolution of Iran. In addition to that we observe more variety from the beginning of the present century that leads to the most rush, variety and development in the second decade of it.
Narjes Tavakoli Mohammadi; Azam puyazade
Volume 1, Issue 4 , January 2018, , Pages 25-54
Abstract
The study of continuity and coherence of the Qur'anic text have been discussed in Muslim tradition for a long time. Meanwhile, the contemporary views and approaches to this issue have been specially placed among the western Qur'anic scholars. In spite of the popular conviction of the western Qur'anic ...
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The study of continuity and coherence of the Qur'anic text have been discussed in Muslim tradition for a long time. Meanwhile, the contemporary views and approaches to this issue have been specially placed among the western Qur'anic scholars. In spite of the popular conviction of the western Qur'anic scholars that the Qur'an's text is dispersed, in the contemporary era, a group of them have relied on literary and linguistic approaches to prove the coherence of this sacred text. For the meantime, Neal Robinson is the first scholar that opposes the dominant approach with the use of new linguistic theories, and examines the coherence of the Holy Qur'an's text, especially in long madani surahs. Considering the importance of Robinson's position and method, we analyzed his method in this paper. The review of Robinson's latest works, which is devoted to the coherence of Sura Al-Imran, shows that he, with no mention of discourse analysis, has used components of discourse analysis, including Bottom-up Processing and Top-Down processing, as well as strategies of discourse analysis. Thus, he has shown the coherence and cohesion of the verses of the sura. Therefore, we could conclude that Robinson's method in proving coherence of sura is discourse analysis method.
