درخت حوزه‌های تخصصی

In the major encyclopedias of narrative exegesis, over twelve thousand exegetical hadiths attributed to Ahl al-Bayt has been collected. The exegesis presented in most of these narrations is understandable to everyone and can be considered as the meanings of the Qur’anic words. However, in many of these narrations, words, phrases, and Quranic verses have been interpreted in such a way that the reader cannot easily establish a coherent relationship between them and Quranic words. At times, it is suggested that this type of narrative interpretation is not meant to express the exegesis (Tafsīr), but rather to convey the interpretation (Taʼwīl), and it is also posited that the interpretation of the Quran is not confined solely to the linguistic relationship with the words of the Quran, but rather is a meaning that only the Prophet and Ahl al-Bayt can comprehend. The present study aimed to categorize exegetical narratives and examine the linguistic relationship that each category has with their apparent words and meanings. The author contends that any meaning presented as an exegesis or interpretation for the Quran must have a linguistic connection with the Quranic text, and the reader must comprehend this connection through linguistic analysis. Consequently, any meaning offered in the hadiths, whether as exegesis or interpretation, which lacks a linguistic connection with the words of the Quran, loses its credibility and cannot be accepted as the intended meaning of the divine words

The Exegesis known as the Qummī exegesis is attributed to Ali ibn Ibrāhīm ibn Hāshim Qummī . This exegesis dates back to the fourth century and is regarded as a narrative commentary among Shiʻa exegesiss. The numerous traditions quoted in this exegesis lead any audience to conclude its narrative nature; however, a thorough and critical examination does not support this judgment. In this exegesis, attention has also been paid to the Quranic exegesis method, along with the interpreter’s use of contemporary knowledge to understand the verses, as well as significant literary resources. This indicates that the Qummī exegesis departs from solely being narrative. The present study aims to briefly present examples of what distinguishes this exegesis from purely narrative commentaries and to demonstrate the various and recurring literary and rhetorical knowledge utilized by the interpreter to provide evidence of Ijtihād within the Qummī exegesis. 

The Sermon of Shiqshiqīyyah is one of the famous sermons of Nahj al-Balāghah . Throughout history, there have been numerous discussions and studies regarding this sermon, both in terms of its text and its sanad (chain of transmitters). The text of the sermon and the abundance of these studies indicate that from the very first moments of its issuance, these words of the Prophet were noticed by the people and had a significant impact on both present and absent listeners. On the other hand, "Rhetoric" as a form of eloquence and public speaking has been prevalent since the time of Plato and examines how speech influences and persuades the audience. The study of rhetoric investigates how a "Rhetor" or speaker engages the audience and convinces them of their viewpoint. The present study, with a descriptive-analytical method, aims to answer the question, ‘From the perspective of the science of rhetoric, what persuasive techniques are employed in the Sermon of Shiqshiqīyyah ?’ Analyzing the Sermon of Shiqshiqīyyah from the perspective of rhetoric shows that all the main elements, including "Ethos," "Pathos," and "Logos," have been carefully observed in the Prophet's speech. This is indicative of the fact that delivering such words at this level of rhetorical and eloquent knowledge is only possible for an infallible being.