مقالات رزومه دکتر قاسم بستانی

The diversity of Islamic sects, beliefs, and rulings has had various effects on the scientific and practical lives of Muslims. One of these effects is the determination of the narrator's attributes in Hadith, which emphasizes that the narrator must adhere to the sect from which he or she received the Hadith and should not be an innovator since every sect considers other sects as innovators. But what is the concept of innovation? And is it acceptable to narrate from an innovator among all sects? What are the reasons for those who agree or disagree with narrating from an innovator? In this article, using a descriptive-analytical method and library research, we examine this principle in terms of narrator's attributes and Hadith narration and answer these questions along with discussing some related topics such as mentioning some innovator narrators in Shia and Sunni ways. As a result, it has been determined that despite some opponents' refusal to narrate from innovators, most Islamic sects absolutely or conditionally quote them since without their Hadiths, many sects' Hadith heritage would significantly decrease. Furthermore, there are differences in the meaning and examples of innovation to such an extent that it is impossible to determine its precise meaning and example unanimously. Therefore, it cannot be considered a real criticism for a narrator regardless of his or her belief or action; rather, his or her truthfulness or falsehood should be considered important.

Paying attention to the correct meanings of the words of the Quran plays an important role in interpreting and understanding the meaning of God Almighty. Hence, the meanings of words are considered as one of the important keywords of every commentator in understanding the divine word, based on which, his interpretation has a special direction and may be influential in the works of later commentators. One of these commentators is Zamakhshari, who in his commentary (Kashaf) has chosen special meanings for some words that have been criticized by other commentators such as Allameh Tabatabai. In this research, the question has been answered that what words did Allameh Tabataba'i criticize in Keshaf's commentary and what is the validity of his criticisms? This article, by descriptive-analytical method and library method, while collecting these words and mentioning the meanings of Zamakhshari and Tabatabai's critique, also examines the accuracy of these meanings and the critiques made in order to find out which meanings; The meanings of Zamakhshari or Allameh Tabatabai are correct. The result of the research is that although the critical opinions of the author of al-Mizan are often correct, in some cases, Zamakhshari's point of view is valid and preferable, and Tabatabai's criticism does not apply to it.

Makārem Shīrāzi widely used Ṭabāṭabāʾī's interpretive opinions in his work Tafsīr Nemūne, and in significant cases, he has examined his opinions with a critical point of view. In this study, which was carried out with library tools and descriptive-analytical method, firstly, the types of criticism of Makārem Shīrāzī in relation to Al-Mizan of Ṭabāṭabāʾī were extracted, and then the evaluation and diagnosis of their accuracy and correctness will done. The question of the present study is: in what cases and with what reasons did Makārem Shīrāzī criticize Ṭabāṭabāʾī's opinions and how much is the validity of his criticism. In this study, after expressing Makārem's critics on Ṭabāṭabāʾī's opinions, it is tried to measure the validity of these criticisms by using rational and traditional reasons, the opinions of famous commentators and other evidences. It is necessary to defend this hypothesis that, except in the few cases where critics' objections to Ṭabāṭabāʾī's opinions are valid, most of the criticisms do not have the necessary validity and have many weaknesses.

The ḥadīth of "my companions are like the stars" (Arabic: اصحابی کالنجوم, Romanized: Aṣḥābī ka 'l-nujūm) and some of the aḥādīth (Arabic: احادیث, singular: ḥadīth) related to it have been disputed and refuted and proven in terms of wording and text by Shīʿa and Sunnī for centuries and these conflicts of discussions are seen in different Islamic sciences or independently in Islamic heritage, and although this ḥadīth and related aḥādīth are from Sunnī sect and most of the disputes have been carried out by them [Sunnī sect] and had different conflicted views and Shīʿa have reacted to it at the same time and while participating in these conflicts had approaches and positions which have been sometimes conflicting with it. But what were these conflicts and approaches? What are their credentials? And what are the consequences of these approaches and positions? It is attempted in this article by a descriptive-analytical and library method to answer the above questions while presenting historical disputes and Shīʿa positions and reveals that these conflicts and approaches are not coherent and include rejection and proof like Sunnī sect, along with justification of ḥadīth and aḥādīth related to it, and the reasons for rejecting it by Shīʿa as a fabricated ḥadīth or proving it along with the definition of the meaning of "companions" (Arabic: اصحاب; aṣḥāb) to the companions Ahl al-Bayt (a) (Arabic: اهل البیت, lit. 'people of the house') or non-deviant companions were too many and the most important of them is lack of the absolute justice of the Companions, conflict with the early history of Islam, the existence of conflicting aḥādīth and citing the views of Sunnī critics about such aḥādīth, and although Shīʿa justifications for this ḥadīth may be acceptable, but, the reasons for rejecting the ḥadīth as a fabricated ḥadīth are very high, strong and unquestionable, and these justifications rely on a few aḥādīth from the Infallible (Arabic: المعصوم, al-Maʿṣūm), unfortunately, relying on a hadith that is forged and fake itself, which is justified by the distortion, but, also the fakeness of these aḥādīth.

Education and training of religious missionaries is one of the most important tasks of religious institutions and organizations. In the Holy Qur'an, God has given many orders and practical recommendations to the prophets, who have been the main preachers of religion throughout history. The purpose of this research is to know the characteristics and characteristics of successful religious missionaries in the matter of preaching and calling to Islam and to introduce some successful historical figures in this matter. The findings and results of this research, which was carried out in a library-based and descriptive-explanatory method, show that religious missionaries must be characterized by characteristics such as faith and belief in order to be successful and achieve their goals. scientific characteristics; Moral characteristics; mental and physical characteristics. Also, the issue of propagating Islam in Abyssinia by Jafar bin Abi Talib (a.s.) has had results and benefits; Among these results and benefits: knowing the inherent characteristics and internal capabilities of the Islamic religion; The importance and status of religious missionaries; The need to select, train and employ capable missionaries by missionary institutions; Absence of brevity and retreat are among the foundations of religion and so on.

Citing narrations is one of the authentic sources for the commentator. But commentators have taken different views and practices of how to use this source, and each one has some kind of narration that many of them have slipped into this field. Allameh Tabataba'i, by presenting "narrative discussions" in the interpretation of al-Mizan, seeks to assess the validity and reliability of interpretative narrations as well as to criticize the commentators' views on the use of this legacy and he examines applying the foundations and criteria of Fighh Al-Hadith in detail for the investigation and Ijtihad criticism of commentators in the use of narrations, and cases of misunderstanding, inadequate ijtihad, and weaknesses in interpretative narratives by stating documented and reasoned reasons. Of course, Allameh's evaluations of criticism of narrations and commentators' opinions have also been judged and their validity discovered and the strengths and weaknesses of his views are expressed..

Numerous hadiths about the preservation of the Qur'an, the value and status of the protectors, which have encouraging themes and motivate the believers to memorize and recite the Qur'anic verses and act on it, are in the Shi'a narrative sources of the infallible. But the authenticity of these narrations and therefore the validity of their texts are not the same and no general verdict can be made. Because although some virtues are content inaccurate or inaccurate in the authenticity of the document, this is not a reason for their authenticity, and the mere reliance on the document or text in correcting a story does not imply proof of its authenticity. Whether or not the correct document has been incorporated into the correct text may either be unacceptable or contradictory with texts that have stronger truth implications. There were such problems in the hadiths studied that made them inaccurate and difficult to accept. Although most of the hadiths were weak in maintaining the Qur'an, the Shiite hadiths are legally bound to do so.

Allameh Tabatabai's views have been widely reflected and have had a significant impact on contemporary Shiite Quranic works. Of course, contemporary Shiite commentators, in addition to widely using the views of the author of Al-Mizan, have also examined and criticized his views in significant cases. Leading research that has been done by descriptive-analytical method and using library tools, by studying contemporary interpretive works, explores and extracts the arguments of commentators in criticizing the views of Al-Mizan author (about the verses of Surah Al-Baqarah) and evaluates them. Some commentators have criticized Allameh's views in cases such as: what are the syllables, discovering the meanings of Quranic words, determining the instances of Quranic words and phrases, explaining the meaning and contents of verses. The most important reasons cited by critics are: vague reading, know the opposite, incompatibility with Qur'anic sources and narration, consider weak and invalid, incorrect and unprovable, contradiction with the meaning of verses, incompatibility with Qur'anic evidences and verses, lack of meaning of the verse on interpretation, etc. after reviewing and evaluating the opinions of critics, the results of the research show that most of these criticisms are invalid and face major harms and problems. Of course, in a few cases, the opinions of critics are correct and valid, and the weakness of Allameh's views is accepted. Of course, in a few cases, the opinions of the critics are valid and the weakness of Allameh's views is accepted.

The knowledge of reading is one of the sciences required by the interpreter in explaining and understanding the divine meaning. The historical course of the knowledge of readings and the view of commentators on this knowledge indicates the difference between the views of commentators and thinkers on the readings of the Holy Quran. In some periods of history, we see a literary view of readings and in some periods, we encounter a hadith approach to the recitation of the Holy Quran. On the other hand, in addition to the type of views on the knowledge of reading, reading in different interpretations has functions that seem to be considered in contemporary interpretations, especially Shiite interpretations. Shiite commentators, based on the words of the Ahl al-Bayt (AS), have considered the recitation of the Qur'an as one and the difference between the narrators. Therefore, some Shiite commentators try to prefer the famous recitation with different methods and methods. According to this issue, in the present article, Tafsir al-Furqan, which is one of the contemporary interpretations, is analyzed by descriptive-analytical method in order to explain the interpreter's approach to the difference of readings and to analyze the reading preference in this interpretation. The results show that the commentator has a hadithic approach to recitation and prefers only the famous and common recitation of Hafs from Asim and in all cases tries to justify and prefer this recitation and the narrations in this regard are his main document in the discussion. Is readings.

Adherence to idioms, especially ancient idioms, is one of the most important and difficult issues that human beings have always faced. The term "companions" is one of these ancient and widely used terms in the texts of Islam, in which there is a difference of opinion; In such a way that this issue has become a point of contention and it has become difficult to identify the examples of the companions. This study has tried to carefully examine the semantic changes and evolutions of the term Companions throughout the history of Islam in historical reports and has used a descriptive-analytical method to achieve this. The results show that there is no effect or sign indicating the definition of the Companions or the people to whom the Companions refer, in the Qur'an or the hadiths, and the term Companions is a historical term, not a religious one. In the definitions offered over different centuries, two approaches have been emphasized that the dominant approach has been the approach of the narrators, but the definition of the fundamentalists has preceded the definition of the narrators. Lack of clarification of the definition of the Companion in the Shari'a, differences in the lexical meaning of the Companions, the precedence of the discussion of justice over the definition of the Companions and the presentation of a specific definition of the

Paying attention to the document in validating the narrations has long been of special importance to Muslim scholars and in this regard many efforts have been made and the document and the narrators of these narrations have been researched from different dimensions, which results in a very rich library. And it has been various with different topics, titles, approaches, intentions, etc. Therefore, it is necessary to look again at this scientific heritage of Muslims and in an independent study, these efforts should be summarized, typologically and purposefully. In this descriptive article, an attempt has been made to examine the many reasons for Rajali's writings as well as their types and benefits. In the end, it is concluded that issues such as differences and differences in the moods and characteristics of narrators, as well as the position of some rijals and the importance of their views in the modification of narrators, are among the many reasons for the variety of rijali writings.

The month of Rajab is one of the virtuous months in Islam in which fasting, asking for forgiveness and praying are highly recommended among the prayers included in this honorable month is the fifth prayer, which is recited as a common prayer every day of the month of Rajab, after the daily prayers of virtue. Since this prayer is cited and referenced by Islamic thinkers in philosophical and mystical discussions، and the issues raised in it have caused differences between jurists and theologians with philosophers and mystics, so it is necessary to conduct research on it. In this research, the library method is used to evaluate the document and analyze the content of this prayer. The reviews show that the validation of the prayer document indicates the existence of weakness in the chain of the document and the dating of the hadith indicates the establishment of the text of the prayer during the time of Sheikh Tusi in the book Mesbah Al-Muttahid. The analysis of the content of the prayer also depends on the type of view. Some consider prayer to contain the great themes of Islamic mysticism and monotheism of verbs, and a group prays for it because of the existence of phrases such as «there is no difference between you and her» with strange, blasphemous themes, and in the eyes of unbelievers the law and the ruling that prayer is false. In general, this research shows that according to the general rhythm of prayer and its alignment with other hadiths and supplications and Quranic and rational criteria, this prayer can be considered correct and valid.

the thoughts of society in its developments, thus examining this word is lexically and terminologically analyzed and compared to synonymous terms in a more precise and comprehensive sense. A comparative and overview of the history, historical accounts, hadith, and the Rejali used in the term Shi'a indicates semantic evolution in the meaning of Shi'a over many centuries, recognizing these developments and developments in the field, the semantic meaning of this word can indicate the relevance of the concept of the word to the scientific discourses of any age; for example, in Sunni books, we find terms such as Shiites, Tashayou, and others; From the primitive point of view, it is concluded that Shiite narrators have been widely sought after in the Sunni books, but by examining each one, we find that the word Shi'a has not been unique to Imamiyah, it has had a general meaning and several factors have led to the assignment of a narrator to the Shiites. Therefore, the present study uses a descriptive-analytical method to investigate the semantic changes of the word Shi'a with the approach of the history of the paradigm; It shows that the word Shi'a has been dynamic throughout history and has expanded or weakened over time and in historical developments, or in other words, it has been consistent with the thoughts of society in its developments, thus examining this The word is lexically and terminologically analyzed and compared to synonymous terms in a more precise and comprehensive sense.

One of the theoretical and practical topics of reciting the Qur'an is familiarity with the manners (sifāt) of the letters, the letters that form the basis of reciting the Qur'an; because without familiarity with these manners, it may have been mispronounced, as was pronounced in the language of the Prophet (PBUH). These manners are divided into contradictory and non-contradictory manners. The two manners: izhlaq and ismat are contradictory manners,. Thus, apparently familiarity with them has a special effect on the correct recitation of the Qur'an. But do these two manners actually have such an effect? What is the correct definition of the two? Does their presence among the contradictory manners in the books of tajweed has any effect on it? This article, in a descriptive-analytical method and relying on the library method, seeks to examine the definitions related to these two manners and also to evaluate their effect and their utilitarian usefulness. Finally, it turns out that these two adjectives have no Tajweed-related application and no effect on correcting the recitation of the Qur'an. Therefore, mentioning them in Tajweed books has no benefit in teaching and learning Tajweed and should be removed from these books.

There are well-known Sayings among the Shiites about the place and manner of birth of Imam Ali (as); Like his birth in the Kaaba, or the removal of the Kaaba wall and his mother's entry into the Kaaba from there. The origin of all these beliefs is narrations. Therefore, it is appropriate to ask what are the Shiite hadith documents in this regard. Also, given that we know that narrations have suffered problems throughout history, we must ask how credible these documents are in terms of isnad and content. In this study, we want to collect the Hadiths related to the birth of Ali (AS) in the Kaaba from Shiite hadith sources, and examine them in terms of isnad and content in order to find answers to the above-mentioned questions. We want to identify the different versions of the story of the birth of Ali (AS) and find out which of them is the most acceptable report about his birth.

The principle in Arabic is to mention its documentary elements and their ranks in order to derive the benefit of these elements. The same success in the process of communication between the sender and the recipient is in such a way that the transmission of information or message from the sender to the recipient is as best as possible. In linguistic schools, this is called the function, but sometimes the elements of the sentence undergo changes such as deletion, pre-release, and so on, leaving the traditional system of Arabic grammar. This exclusion refers to the complications of metastasis (anomalies). Each of these maladapters, which occurs on the structure of the sentence, is part of the science of meanings, which is the principles that govern Arabic modes of expression that conform to existing principles. This suggests that Arabic scholars have long been aware of linguistic communication and an important role played in all literary and social fields, and so on. In this paper, we tried to investigate two abnormalities of deletion, dedication and delay, and to use the verbal communication tools by utilizing the verbal communication theory of the Holy Quran.

English abstracts As for the nature of "tafsir" (exegesis), "ta'wil" (interpretation), "dhahr" (outward meaning) and "batn" (outward meaning), there are different views. According to Allamah Tabatabai, tafsir is the science of explanation of the Qur'an, the sacred scripture of Islam, in order to explore the purports and intentions; ta'wil is the elucidation of the objective and external reality of something existing in the protected tablet (lowh mahfuz); dhahr is the exoteric meaning and batn is the esoteric meaning, a meaning beyond the apparent meaning. According to Abu Zayd, tafsir is to explore the outward meaning of the Quranic verses with the help of textual and lingual sciences; ta'wil is to explore the esoteric meaning or a meaning deeper than the outward and historical meaning of the text. Allamah Tabatabai's and Abu Zayd's opinions are different in cases like the scope and limits of exegesis and nature of interpretation. In some cases, however, their opinions are identical. For example, both of them consider dhahr and batn or the meaning and its implication as mere concepts. Likewise, they believe that ta'wil, dhahr and batn do not apply to some verses.