Aldhikr journal

This study، The Critical Interpretative Methodology of Sheikh Al-Tusi in Tafsir al-Tibyan، explores Sheikh Al-Tusi’s critical approach to Qur’anic exegesis، which follows two primary directions: the critique of interpretative opinions and the critique of interpretative narrations.
In the first aspect، Sheikh Al-Tusi critically evaluates the views of exegetes he cites، drawing from a wide range of scholars in the fields of exegesis and linguistics. After presenting their opinions، he engages in comparative analysis، often using terms such as more appropriate (al-āliqu) or stronger (al-aqwa) to express his preference. In some cases، he outright rejects certain interpretations، describing them as unacceptable or invalid. His critique is not influenced by personal bias but is grounded in strong evidential foundations، including the apparent meaning of the Qur’anic text، the context of revelation (asbab al-nuzul)، linguistic considerations، and other scholarly principles.
Regarding his critique of interpretative narrations، Sheikh Al-Tusi employs a systematic methodology that encompasses three key dimensions: the evaluation of solitary reports (khabar al-wahid)، the critical analysis of the textual content of hadith (matn criticism)، and the examination of the hadith chain of transmission (isnad criticism). His critique of hadith texts is primarily rational، while his evaluation of hadith chains is minimal، as he often omits the chains of transmission in his exegesis.
The study concludes with several findings and recommendations، the most significant of which is the proposal to introduce Critical Exegetical Studies as a specialized course for graduate students.

In the name of Allah، the Most Gracious، the Most Merciful. Peace and blessings be upon the noblest of creation and messengers، and upon his pure and righteous family.
The Western interest in translating the Qur’an dates back to the early emergence of Orientalist studies. The first Western translation of the Qur’an was produced at the Monastery of Cluny in 1143 CE. The primary objective of this and subsequent translations was to distort and misrepresent the meanings of the Qur’an، thereby constructing a misleading image of Islam. Over time، numerous Western translations of the Qur’an emerged in different languages. However، many of these translations contained significant conceptual، methodological، and technical errors، which led them to deviate from true translation and instead become interpretative readings influenced by the personal biases، ideological inclinations، and preconceptions of Western Orientalists.
Objective:
This study aims to examine the characteristics of Western translations of the Qur’an، many of which are marked by methodological and technical errors that result in distorted interpretations of the original Qur’anic text.
Significance of the Study
The importance of this research lies in its focus on the major errors committed by translators of the Qur’an. These errors have negatively impacted the quality of the translations and، consequently، contributed to the misrepresentation of Islam by presenting an inaccurate reflection of the Qur’anic text.
Research Problem and key Questions:
• What are the characteristics of Western translations of the Qur’an?
• What are the most prominent methodological inconsistencies in these translations?
• Have Western Orientalists been able to approach the Qur’anic text with objectivity?
Research Methodology:
This study adopts a critical analytical approach to examine the key features of Western translations of the Qur’an and the errors that have affected their accuracy and reliability.
Research Structure:
• Chapter One: Methodologies of Western Qur’anic Translations.
• Chapter Two: Characteristics of Western Qur’anic Translations.

In the name of Allah، the Most Gracious، the Most Merciful. Praise be to Allah، Lord of all worlds، and may peace and blessings be upon Muhammad and his purified progeny.
The noble sermon of Lady Fatima al-Zahra (ealayha alsalam) represents a vast compendium of Islamic knowledge، delivered in a style imbued with indignation and grief over the rapid decline of the Muslim community and its deviation from the Prophet’s command. Lady Fatima (ealayha alsalam) skillfully employed these Islamic teachings in a manner that aligned with the historical and social circumstances of her time.
The aim of this study is to explore the Qur’anic influence within the sermon’s themes by drawing on the interpretations of scholars to provide a deeper understanding of its meanings. The research is divided into two main sections: the first examines the explicit Qur’anic influence in the sermon، while the second investigates the implicit Qur’anic references embedded within it. The study concludes with a summary and a list of sources.

A rigorous approach to textual analysis necessitates the adoption of precise scientific methodologies capable of uncovering hidden meanings and highlighting profound connotations. Given that this study focuses on the Qur’anic religious discourse—an undeniably eloquent and miraculous text in both its language and meaning، rich in its truths، secrets، eloquence، and rhetorical depth—it is essential to benefit from stylistic analysis، a field described by critic Salah Fadl as a branch of the young humanities. By employing the methodological steps of stylistic analysis، this study aims to examine selected verses of the Qur’an، identify their artistic features، and explore aspects of their unique aesthetic inimitability. This approach is particularly suitable for such studies due to its ability to penetrate the textual world and reveal its artistic and miraculous dimensions.
This paper، titled Analyzing Religious Discourse: A Stylistic Study of Surah Al-Waqi’ah، applies a stylistic approach to the study of miraculous Qur’anic discourse، It specifically examines Surah Al-Waqi’ah by adhering to the principles of stylistic methodology and employing its analytical tools. The study will focus on three levels of analysis: the phonetic level، the syntactic or structural level، and the rhetorical level.

The roots of doctrinal deviation trace back to a time preceding the existence of humanity on Earth when God commanded the angels، along with Iblis، to prostrate before Adam. Iblis failed this test despite his extensive knowledge and years of worship. This incident highlights that righteousness and its continuity depend on one’s deeds and divine guidance rather than the mere duration or form of worship. This event marked the first foundation stone in the structure of deviation، which later infiltrated human societies and became a dominant characteristic in the histories of pre-Islamic nations and the eras of the prophets. Throughout history، prophets (peace be upon them) confronted the deviations of their peoples in various forms.
This study examines historical experiences، focusing on the efforts of prophets in combating deviations. It also explores the progression of historical stages in receiving faith، particularly during times when disbelief was widespread—even extending into the very households of prophets، as seen in the cases of the wife and son of Prophet Noah (peace be upon him) and the wife of Prophet Lot (peace be upon him). Conversely، the light of faith never faded; rather، it continued to challenge disbelief، even penetrating the heart of a disbeliever’s home، as exemplified by Prophet Moses (peace be upon him) being raised in the house of Pharaoh.
Furthermore، the study analyzes the causes and origins of deviation، identifying a set of factors that contributed to its emergence and persistence. It also establishes criteria for salvation from deviation، outlining key principles، including adherence to the Book of God، which is free from falsehood، and following the Ahl al-Bayt—the heirs of the prophets and the safeguard of humanity against deviation and error—as well as their successors among the righteous scholars.

The issue of soul has been and continues to be a subject of debate among philosophers، scientists، and thinkers. The debate has focused on the nature of the soul within the body، whether it constitutes a separate material entity of the body or if it has no existence at all، Instead، its existence is merely a term used to describe a collection of actions، neural impulses، and various movements performed by the body. This abstract soul is something that cannot be measured or seen through the means of physical sciences because it is neither physical nor artificial. Rather، it is a spiritual force without substance، similar to other spiritual forces present in the invisible world that surrounds our visible material world. Our material world، which we do not perceive or feel directly، but our minds know of it and our senses are attracted to it، has been described by the messengers of Allah the Almighty، and thus we believe in it.

Qur’anic recitations are one of the most important topics in Islamic societies، as the Qur'an is considered a jurisprudential، linguistic، rhetorical، and social constitution. From here stems the gravity of recitations at all levels، for the Arabic language - every diacritic or pause within it changes the intended meaning to another. How can we then change a complete recitation in the Surahs of the Glorious Qur'an، whether by addition، subtraction، or substitution in the words and in the places?
On the other hand، the excessive multiplicity of reciters and recitations aroused curiosity in investigating the origin of the recitations، their rules، and the reasons for their abundance، as well as the position of the Ahl al-Bayt (peace be upon them) and some scholars، whether Imamis or others، towards them. Therefore، the research came in two sections، the first of which dealt with the emergence of the recitations and their reasons، and discussed these reasons، while the other dealt with the three kufan reciters، their teachers، and their students، then the views of the Ahl al-Bayt (peace be upon them) on the subject of the recitations، and the problems that the recitations generated، and finally a conclusion and a list of sources and references.

This study was based on revealing the textual coherence in the name of Almighty Allah (Al-Qawi) in the Holy Quran.
So these verses were formed into three groups:
The first: is the association of the description of (the one with power) with the name (Al-Matyn) in the context of mentioning blessings.
The second is the association of the name (Al-Qawi) with the description (extremely punishing) in the context of mentioning the torment.
The third is the association of the name (al-Qawi) with the name (Al-Aziz) in the context of mentioning believers with unbelievers.
And so I noted that these are linked according to the topics in which they appear on one hand، and on the other hand they are linked according to the text they were mentioned in، so that it achieve a textual coherence according to the standards of (Van Dyck) in terms of the existence of a referential relationship between the meanings of words and sentences. And the existence of a correlation between facts: spoken in terms of chronological order of these events and (the correlation of the possible worlds) by the presence of the cause and the result relationship that is related to the subject of communication.