مقالات رزومه دکتر علی آهنگ

The famous narration "Al-Shuʾmu fi al-marʾati wa al-farasi wa al-dār" brings to mind the idea of "inauspiciousness of women". This narration has been attributed to the Prophet (PBUH) in the Sunni narrative sources. Also, it has sometimes been ascribed to both Imam Ṣādiq and the Prophet in the Shiʾa narrative sources. By using a descriptive-analytical method and based on the library sources, in this study, the idea as well as other narrations reminding it have been analyzed. According to the results, some of these narrations which are considered as "basic narrations" in promoting the idea, have been formed in Medina, and some Medinan traditionists had a leading role in their propagation. Their fabrication is confirmed by the uniqueness of the first three classes of narrators and the conflict of their content with the munificent view of the Quran and the Prophet (PBUH). Also, there are several dispersed narrations which have been formed following the basic narrations and are considered as reactions to the idea. These reactions can be classified into four categories: conditional, explanatory and causative, adversative-corrective, and adversative -contradictory. The historical and linguistic analysis of these narrations shows that they have been formed after the narrations of the first group.

Verse 41 of Surah Mᾱ'idah (5), which was revealed with the purpose of comforting the Prophet (PBUH), depicts the devious actions of a number of hypocrites and Jews who were motivated by others to come to the Holy Prophet (PBUH) for the purpose of spying him. The presumption of these people was that if the Prophet (PBUH) ruled in their favor, they would accept, otherwise they would turn away: "They pervert words from their meanings, [and] say, ‘If you are given this, take it, but if you are not given this, beware!". The ambiguity about the reference of "this (هذا)" in this verse has prompted the commentators to find an example for it in the form of "the cause of revelation". Among them, the most important and famous narrative that has been discussed about the occasion of revelation is the issue of stoning two Jews for committing adultery (of a married woman). The questions of the research are as follows: "To what extent does the famous occasion of revelation of this verse have reliable evidence?" and "Is it possible to base an interpretive thought on this occasion?" Considering the importance of the issue of stoning and its jurisprudential consequences, this research analyzes and examines this exegetical hadith in Shiite and Sunni narrative and interpretive sources and presents its challenges, through the library method. Findings show that the partiality of some commentators has prevented them from other interpretative structures that are aligned and completely related to the content of the verse. In other words, this narration cannot be the definitive reason for descending the verse due to anxiety in the text, disagreement with other narrations, conflict with the Qur'an, conflict with real history, and lack of complete harmony with the context. On the other hand, the narration that considers the cause of the revelation of the verse to be a matter of retribution and ransom is preferred because it is concluded as the realer occasion of the revelation.

The verse "W al-Muhsanatu min al-Nisa` illa ma malakat aymanukum" is one of the verses that, due to mentioning certain ground of revelation, has become a place of reflection for commentators and jurisprudents. Referring to a report by Abu Saeed Khadari, the commentators link the content of the verse with Ghazwa Utas Honain, stating that the verse was revealed in the 8th year of Hijrah to exclude "Sabayayi Utas / married women captured in Ghazwa Utas" in the 8th year of Hijrah from the scope of the sanctity mentioned at the beginning of the verse. The current research, by an analytical method along with a critical approach and using library sources, has come to the conclusion that the common understanding of this noble verse is influenced by its ground of revelation, conflicts the spirit of teachings of the Holy Quran on the one hand, and with the context of the verses on the other hand. It is inconsistent. The claimed reason for its revelation also lacks proofs of authenticity, and no interpretative thought can be based on it. Therefore, rethinking the reason for the revelation of the verse and the common understanding of it is considered necessary, especially when fundamentalist and dogmatic groups such as Da`ish, Salafism, etc., present a distorted image of Islam to the world based on such an understanding.

The phenomenon of extremism and extremist thought is a bitter and complex fact in the Shiite narrative and theological dictionary. This phenomenon has emerged as a deviant current after the death of the Holy Prophet of Islam with the aim of show a bad nature of the Ahl al-Bayt (AS). The continuous struggle of Ahl al-Bayt and Shiite thinkers against the phenomenon of extremism is designed from the origin and purpose of this extremist idea in promoting superstitions and destroying the image of religion. The Extremists, with goals such as breeding superstitions, spreading discord and promoting immorality, forged and published narrations about the merits and virtues of Ahl al-Bayt, examples of which can be traced in narrative sources and interpretations of Shia proverbs. One of the interpretations of Persian narration is the commentary of "Tibyān Suliymānī" which was written in the 12th century AH by Mīrzā Muḥammad Mashhadī (around 1125 AH) , the author of the famous commentary of Kanz al-Daqā'iq and Baḥr al-Gharāib. In the present research, with the library method and the analysis of exegetical texts, and using the data of cognitive scholars and hadith research, some examples of such narrations, focusing on the first volume of the said commentary, are evaluated and criticized in terms of text and documents.

One of the stylistic layers is the lexical layer. The effective choice of words and their placement in Meccan and Medinan Chapters is a stylistic strategy that opens a new horizon in the expression of divine cognitions in the Qur'anic discourse. On the other hand, nowadays the most important topics that are researched in the field of Quranic history is the discussion of the Meccan and Medinan nature of the verses and chapters of the Holy Quran. The analysis and study of Meccan and Medinan chapters is related to issues such as the course of the Prophetic invitation and the cultural and social conditions of the society of the time of the Prophet (PBUH). So that in this context, the steps taken by the Prophet in the universal call of Islam can be identified. Based on this, the lexical stylistics of divine promises in the verses and chapters of Mecca and Medina was examined, considering that one of the ways of God's guidance in the Holy Qur'an is to express various promises to encourage or warn human beings. In the meantime, Meccan chapters had a greater share of divine promises, which is more about the certainty of the Resurrection and Resurrection. While in Medinan chapters, the words of promise are mentioned with less frequency, which is more about the believers and the pious. The present research has been collected by descriptive analytical and library method

The phenomenon of exaggeration and exaggerated thoughts is a bitter and complex reality in the Shiite narrative and theological dictionary. This is a sinister phenomenon, although it has a long history; But most of all, it has emerged as a deviant current after the death of the Holy Prophet of Islam (PBUH) and with the aim To make the face of Ahl al-Bayt (AS) look bad. The continuous struggle of the Ahl al-Bayt (AS) and Shiite thinkers with the phenomenon of exaggeration is designed from the origin and purpose of this extremist idea in promoting superstitions and destroying the image of religion.It turned out that the narration of this type of narration by a number of Shiite commentators who had a narrative approach and not in order to align with the goals of the exaggerators; Which has been due to the faithful intentions in promoting the dignity of the Ahl al-Bayt (AS) on the one hand, and the trust in such narrations due to the news view on the other hand. Unaware that such lax narrations do not deserve trust and citation.

In the sources of Sunni hadith, there is a narration according to which Imam Ali (AS) said to a person who is a storyteller who did not have mastered the abrogated and obsolete knowledge: This narration has become one of the narrative foundations of those who believe in the occurrence of abrogation in the Qur'an to emphasize the importance and high position of this science in the field of Qur'anic sciences, to prove the widespread occurrence of abrogation in the Qur'an. The present study pursues the originality of this narrative in the first century AH as a goal. For this purpose, using the method of document-text analysis and identifying the common loop, key individuals have been identified and spread this narration in different hadith ecosystems and relying on Sunni hadith sources, the credibility of individuals and effective ways in transmitting it to the assessment plant. Laid out.The findings suggest that the narrative, which is likely to be considered the birthplace of Egyptian hadith, is, firstly, anxious about the content of the narration, and secondly, in terms of authenticity, the way in which the narration is narrated in the canvas. Expanded Iraq is not a credible way for Sunnis. Therefore, this narration cannot be considered as a solid basis for proving the vital importance of the abrogated and obsolete knowledge and its widespread occurrence in the Holy Quran.

The pragmatics of the method of hadith jurisprudence and biographical evaluation (Ilm al-Rijāl) in the analysis of narrative and historical propositions related to the verdict of stoning indicates the prominent role of Ibn Shihab Zuhri in the reputation, development and consolidation of this verdict. Because the systematic recording of hadith and events of the first century AH took place simultaneously with the order of Umar ibn Abd al-Aziz. Zuhri is one of the first official codifiers of hadith, and he was the first person who could play an irreplaceable role in the cultural formation of Islamic society by selecting news and transmitting key concepts to the next generation. The present research is based on the analysis of hadith jurisprudence and the use of the method of document-text analysis, which has achieved good results in contemporary hadith studies and has analyzed the achievement of Ibn Shihab al-Zuhri's hadith by determining a common circle. The present study has concluded that on the one hand, he provided the basis for the popularity of a narrative called the "verse of stoning" and on the other hand, by widely quoting reports of stoning in the Prophetic tradition, he helped to establish the punishment of stoning in the Islamic tradition.

The tradition "My community do not agree on misguiding" (lā-tajtami`u ummatī `alā al-ḍalālah) that has been transmitted and published by means of Sunni hadith collections, is used today as the evidence of jurisprudential consensus along with the Book, the Sunnah and the judicial reasoning by analogy (qiās). It has been deemed for long the official evidence for legitimacy of the performance of the companions, particularly the caliphs after the Prophet (ṣ.`a.w.). The Sunni scholars have permanently used this tradition in their theological disputations to refute the argumentations of the Shi'a scholars. This tradition has also crept in some of later Shi'a hadith collections. Having studied the isnad of the above tradition this article has proved the weakness of its different transmission paths (ṭuruq). Taking the historical view and the denotation of the tradition text into consideration, not only it is not deemed that this tradition denotes the concept and legitimacy of ijmā`, but also the misreading (taṣḥīf) or forgery due to political motivations is understood.

The present era is faced with many mass media and of course virtual spaces with a variety of capabilities and capabilities. Communicating in the global village now and exchanging it, along with presenting false and biased cultures and propaganda about factions, groups, individuals and in particular religion, is very common and accessible. What has always been the cause of harm is the original culture and text of religion and beliefs that have been subjected to cyberbullying.
Emerging mystics, the phenomenon of Da'ishism, and the many networks and pseudo-groups that have changed the appearance and layout of religion have shown it in a different way to the world - especially to the youth, and in the meantime, to the damage done to Islam, It is noteworthy; in such a situation, cyberspace should be able to show the true face of the religion and to fight anti-religious propaganda while launching the right networks, groups and links to promote Islamic culture and presenting the Qur'anic interpretations and sources correctly. .
The present study has tried to explain how to deal with such spaces by first explaining the damage done to culture and religious belief through social networks and its dangers to the younger generation and then by providing appropriate solutions to propagate religion in these spaces. Present and teach young people the correct way to use this space in line with religious culture.