فهرست مطالب hamed khani (farhang mehrvash)

Abū Dharr Al-Ghifārī, a companion of Prophet Muhammad, has been a focal point for various intellectual movements within the Islamic world across many centuries. His traditions and moral sayings have been extensively explored, particularly in the context of personal and social ethics. This study aims to delve into the moral thought reflected in the narrations attributed to Abū Dharr, with a focus on his personal and intellectual conduct—specifically, the dimensions of moral behavior that persist even when social ties are severed. Assuming the authenticity of these narrations, this study seeks to discern the nature of intellectual conduct that Abū Dharr espoused. Through an analysis of the extant narratives and a reevaluation of the ontological and anthropological perspectives they present, we aim to elucidate the portrayal of the ultimate good for humanity and the means to attain it. The study further endeavors to deduce the guidelines for individual conduct as prescribed in these narrations. Our findings offer insights into the symbolic representation of Abū Dharr in the collective memory of Muslims. The correlation between the historical figure of Abū Dharr and this symbolic image, as well as the origins of his musings and their relation to the thoughts of his fellow Companions, are topics reserved for subsequent research.

The issue of emigration is one of the most important issues that played the most fundamental role in the formation of the Islamic government at the beginning of Islam and is extremely important, which on the one hand prevents the believers from submitting to the pressure and suffocation of the polytheists, and on the other hand is the factor of issuing Islam comes to the Arabian Peninsula. The emigrants refer to those who lived in Makkah and migrated to Madinah after becoming Muslim on the orders of the Holy Prophet (PBUH), and according to this, the emigrants, with their emigration, contributed to the promotion of Islam, as well as the spread of cultures, beliefs, values, beliefs and customs. New customs played a role and in this way they suffered many hardships. For this reason, the great Prophet of Islam (pbuh) paid special attention to the emigrants, because they put their material life and possessions at the service of his call, and with their emigration, they brought the voice of Islam to the ears of the world, and the Holy Qur'an was also transmitted from them to the world. Niki has mentioned that there are verses in the Holy Qur'an describing the characteristics of the immigrants, among them the salient characteristics of the immigrants: sincerity, patience, endurance and trust in God Almighty. Therefore, in this article, the cultural characteristics of immigrants and its reflection in the Qur'an and hadiths have been discussed, and the method of this research is a library. Attempts have been made to examine various cultural dimensions and the relationship between the status of immigrants and the impact of their presence in society.

From the threshold of the 1960s, researchers in the western academies gradually explored the connection between Shiʿa mourning practices and their political movements. In addition to the anthropological analysis of Shiite mourning rituals in Ashura, this researchers theorized for the first time the connection between Ashura rituals and power relations in Shiite society. Although the contemporary Shias did not yet have political sovereignty in any land, these theorists realized that sooner or later a great political power would arise from among the Ashura mourning circles. This course of studies covers a period of about twenty years, it begins with the study of Ashura rituals along with similar religious rituals in other religions and leads to the understanding of the necessity of focusing more on the detailed study of the small parts of the ritual as well as the symbolic meaning of each of those parts. This one also leads to a change in approaches to further studies and marks the end of the aforementioned study period. The current study is an attempt to recognize the theories proposed in this twenty-year period, to measure their relationship with each other and to recognize the theoretical origin of each. This study aims to show how the first Western Ashura studies led to Shia phobia.

Speaking of the history of Muslim moral thought, the age of the Companions is still unknown and unexplored. Common ideas in this period have survived in the form of Narrations. Attitudes are different in assessing their validity. One way in the histori-cal analysis of these narrations can be that by accepting the attribution of the narrations of each narrator and analyzing the content of their collection, we will try to reconstruct the symbolized character which these naarations present. In the present study, we should try to use such a method to analyze the moral narrations of Anas b. Malik (d. 93 AH), a companion living in Basra. This study is devoted to reviewing and analyzing the content of some of his moral narrations that reflect the general framework of his vision of the supreme good for human beings.

One of the most famous works in Iran from the beginning of the 1960s until now is Man the Unknown by Alexis Carrel. With the passage of 70 years since the first Persian translation, the market boom of this work has not yet been lost, and at the same time, its content and function in Iranian society have not been ever analyzed. This study is the first step toward this goal. By reviewing the evidence of Iranians' attention to the book, this study aims to defend this hypothesis that the widespread promotion of the book was followed by Islamist movements as a result of important theoretical implications of the work in favor of their Theology. Followers of such movements wanted to compensate the poverty of literature and theoretical weaknesses in representing a native and modern human theory by taking advantage of Carrel's book. As we will reveal in this study, with the development of the discourse of Islamic humanities, this book has been considered as confirming the necessity of choosing an Islamic humanities instead of "western humanities".

The word al-Ḥikma is one of more frequently used words in the Qurʾān, which is repeated 20 times in 19 verses, as well as expressions with the theme of teaching al-Ḥikma, imparting al-Ḥikma, reciting al-Ḥikma, calling to monotheism with al-Ḥikma, the descent of al-Ḥikma, imparting al-Ḥikma, and al-Ḥikma al-Bāligha. Various opinions can be seen in the efforts of Muslim scholars to explain the meaning of al-Ḥikma. Among these scholars are the commentators of the Qurʾān. In this study, we want to see to what extent the opinions of Muslim commentators have influenced the interpretation of the meaning of al-Ḥikma from the applications of the word in various Islamic sciences. We will try to reread the meaning of wisdom in the Qurʾān, the older uses of the word in traditions, the understanding of lexicographers of the word's ancient uses in Arabic, and finally, the effect of all these on interpretation of the Qurʾān. It is necessary to defend this hypothesis that gradually the applications of al-Ḥikma in Islamic Sciences have overcome the old meaning of the word, and the interpretation of the commentators has also changed.

In the advanced religious sources, Shia narrators who lived in the first four centuries of Hijri have been accused of exaggeration. The theme of some of their narrations is the interpretation of the Holy Qur'an quoted by the Shia imams (pbuh). His interpretative narrations can be recovered among various hadith works. The Shiite scholars have not attributed Ghol to all these personalities. However, it should be assumed that sometimes these narrators are accused of exaggeration as a result of the themes they have narrated. Perhaps part of the themes that caused these narrators to be accused of exaggeration are the ones that are reflected in their narratives. In order to test this possibility, we must find out whether they have a common approach in interpreting the Qur'an by reviewing the exegetical traditions passed down from these accused of exaggeration. And if there is such a shared approach, can it distinguish their interpretation method from the general attitudes of Shiites or not? The present study, as the first step of investigating this issue, is an attempt to answer the first question. For this purpose, by accepting the basis that the items of each narrator are the result of his selectiveness and represent his insights, by reviewing the interpretative narratives of those accused of exaggeration, we will try to find out which types of understanding of the text they have reflected in their interpretation, and among them, which types of representation and reflection It is wider. In this study, the hypothesis is to be defended that the interpretation bases of those accused of exaggeration are not significantly different from the attitudes of other advanced Shia scholars; But it is possible to find a significant relationship between the tendency to exaggeration and the use of some interpretation techniques mentioned by Wensbro.

There is some information about the various jobs of the companions in the books of al-Rijal. Recognition and analysis of this information can acquaint us with aspects of the economic system of the early Islamic Arab society. Numerous studies can be found from ancient times to modern times, in each of which attention to this matter and analyses based on it have been presented from the early history of Islam. The subject of the present study is to recognize government jobs in Madina al-Nabi. By extracting the data contained in historical and Rijal sources, it is tried to categorize the reports related to government jobs in the Medina of the era of the Prophet, and examine the companions’ rate of employment to each of those jobs. On this basis, in the present study, these questions will be answered: first, can we find objective and reliable pieces of evidence about jobs in the early Islamic government by reviewing historical sources, especially Rijal books; second, to what extent can the links between these reports themselves help us to objectively classify these jobs; third, how much can the information about each job indicate their relationship to each other or their position in the early Islamic system of government.

Contemporary studies on the history of moral thoughts in the Islamic world are more focused on the recognition of philosophical moral thoughts from the 2nd century AD onwards, and in them, less attention has been paid to the historical study, typology and classification of opinions that are not included in the framework of the philosophical tradition of the Islamic world. Often, the origin of the moral thoughts of Muslim scholars reflected in the philosophical tradition is sought somewhere outside the Islamic world. A critical look at this approach requires that we present evidence in favor of the continuity of moral theorizing in the Islamic world from the oldest period, the age of the Companions of the Prophet Muḥammad, and answer the question of theoretical basis. So we have to ask which theoretical basis can be used in order to recognize the ancient moral ideas of Muslims in the age of the Companions. In other words, we need to know how to recognize moral theories presented in formats different from the system of philosophical ethics and therefore remained unknown. To achieve this goal, it is necessary to show the reasonableness and significance of tracing the moral thought in the era of the Companions. Also, we have to answer the question of how it is possible for the Companions to become the promoters of different opinions and schools despite their participation in the discipleship of the Prophet Muḥammad. In the same way, we must express the method of gathering resources and data analysis strategies in accordance with this goal. The current feasibility study has been carried out with the aim of answering the aforementioned questions in order to create a theoretical basis for the analysis of the history of the moral thought of the Companions era. As we will see, we can expect the formation of different moral schools in the era of the Companions; Schools that can open a way beyond their recognition based on the proposed method in this study.

In the Prophetic Hadiths, the narrations of the great religions, prayers, myths, theological, interpretive and moral theories, and the popular beliefs of the Islamic world many references can be found to the name of God. It is often referred to as the "Great Name" (Al-Ism Al-A'zam). Muslims believe that knowing this name or having it with oneself can make a big difference in the world. Believing in the possibility of such a change in the world by mentioning the name of God - or at least believing that some letters have strange properties - has an ancient history in the pre-Islamic era. However, there is no explicit reference in the Qur'an to a Great Name or any special name with different properties for God. The time and manner of the gradual emergence of this idea in the Islamic world and the factors affecting its cultural diffusion are completely unknown, and despite the popularity of this name and the range of beliefs about its properties, less explanation can be found of the history of the idea of the Great Name of God and its development over time. The present study is an attempt in this direction. In this study, an attempt will be made to review the evidence of the emergence and development of the idea of the Great Name in Islamic culture until its final establishment. We follow this review based on reports of an era in which the Great Name was not yet accepted by the Muslim majority, and theories explaining its relationship to other Islamic doctorins and various ideological systems were of limited popularity among some minorities. As we will see, this period lasted until the middle of the 2nd century AH and Imam Baqir (AS) played an important role in adjusting attitudes towards the Great Name and creating the ground for public acceptance of its original form in the Islamic world.

This study aims to explore the attitude of the early Muslims to the concept of martyrdom and then present a hypothesis for evolving this doctrine from the beginning when the term was used in its famous meaning and Muslims saw martyrdom as the highest value and ideal that only could be achieved on the battlefield, until they gradually came to believe that there would be another way to achieve such an ideal. It discovers the historical trajectory of the issuance of Islamic narrations about martyrdom through assuming the validity of these narrations. As we will see, the dominion of the examples of martyrdom was extended in the time of the Prophet (PBUH). Then in the last days of his time and afterwards at the age of Islamic conquers, martyrdom was considered a way to find the heresy of the sin of hypocrisy. After conquers, the way to reach martyrs’ rank was extended. Finally, in the age of Companions, some prayers and religious deeds were regarded as the way to martyrs’ position so that the value of martyrdom was used to spread other rituals.

One way to be aware of the common moral schools during the life of the Ahl al-Bayt (AS) is to know the thoughts of their students. It seems that the students of Ahl al-Bayt (AS) have played an important role in the formation and evolution of moral ideas of their time. One of the most important and influential Shiite figures in this period is Jabir bin Yazid Ja'fi. Among the students of Imam Baqir (AS), he is one of the special students of that Imam, and from the point of view of the general Muslim scholars, he is also considered a follower. Finally, understanding his moral thought must be considered important. The studies that have been done so far on Jabir's moral narratives reveal the ontological and anthropological foundations of his moral thinking; What are the people on the basis of which one can receive the supreme good that, in Jabir's view, should be achieved through moral conduct? However, they do not explain the meaning of the method of morally optimal conduct to achieve that supreme good. In this study, by analyzing the narrations received from Jaber Jafi, we are to recognize the method of optimal moral behavior from his point of view.

The prevailing popular ideology of Muslims suggests that the Companions were mere narrators of the Sunnah of the Prophet (pbuh) and did not have distinct ideas. Thus, in practice, no effort has been done until the contemporary era to study the opinions of the Companions, know their relationship with each other, study moral thoughts, and compare their moral opinions to each other and to the Shiite school of Ahl al-Bayt. Also, comparison of those teachings with the teachings of the Holy Prophet is less explored, and more neglected. This study aims at reviewing the moral thought of Abdullah Ibn Abbas (d. 68 AH/ 688 CE) with a critical look at this comprehensive approach. Ibn Abbas was a jurist and commentator from the younger generation of the Companions, whose position as a moral teacher or the influence of his moral thoughts on Islamic culture and vision of later periods have not been explored. Among his system of moral opinions, this study is devoted to the study of those ideas that have been narrated about the optimization of individual and social behavior. These ideas have been reflected in his commentaries on Qur'anic verses as well as his questions and quotations from the Holy Prophet (PBUH), and have been formed as one of the dimensions of Ibn Abbas's moral thinking.

In recent decades, a number of Iranian researchers have paid attention to the pathology of Iranian scientific researches. Each of them, from a perspective and with an approach, wanted to discover the causes of possible failures and find a way to solve them. In the current study, the history of these efforts until the end of 2013 is reviewed and reread; That is, until the time when it is expected that most of the pathological studies written until the end of the 10th government of the Islamic Republic of Iran (1392-1388) have been published. The authors of the mentioned studies in this period sometimes looked at the problem more from the perspective of a sociologist of science, some psychologically explored the individual motivations of the researchers, others compared their experience of being in universities inside and outside Iran as objective witnesses, some of them have become aware of the problems due to the executive responsibilities They have had... and in this way, each of them has emphasized and relied on the necessity of paying attention to certain factors. Although they sometimes have such a strong differen visions that their objectives and macro view of the nature of science are different from each other, we can still see many similarities in their view of the harms of research in the country. On the other hand, with all the differences in their approaches and the diversity of their opinions, it seems that some problems and issues and approaches have been overlooked by all of them. In this study, by reviewing the evolution of pathologies, and trying to categorize views, we will try to get a better picture of the situation of higher education in Iran and the place of research in it during the discussion period (ie, from the beginning of such studies to the end of 2013). We want to know what problems the pathologies were aimed at solving in each round, what successes each was accompanied by, and at the same time, what other injuries have still remained undiscovered and unexamined. Such a study can be the first step to recognize the evolution of the Iranian scientific community's understanding of research.

The era of the Prophet Muhammad's Companions is one of the most important periods in the History of Islamic Moral Thought; when the companions found the opportunity to promote their moral, doctrinal and jurisprudential considerations as their learnings from the Prophet. However, few studies have been conducted to understand this thinker's theories, especially their moral thoughts. Always they have been considered just as the Companions who purely transmitted Prophet's traditions without any alteration in its content or its interpretation. This study aims at reconstructing the moral thought of such a companion, Abdullah Ibn Abbas (d. 68 AH) starting from a critical look at this comprehensive approach. Ibn Abbas is a Quran commentator from the younger generation of the Companions; but he has been paid less attention as a moral teacher. Also the possible influence of his moral ideas on the insights and culture of later Muslims are ignored. At the first step to study Ibn Abbas's moral thought, based on the oldest hadith sources we will analize his observations in the field of mind optimization.

The formation of Islam, like all other great and historic movements, was owed to many sacrifices. Thus, from its earliest days, selfless death was considered an important value for the advancement of the sacred ideal. The metaphor of "death in the way of God" was used in the Qur'an to refer to this death; A Metaphor that lost its widespread use to indicate this meaning in favor of another meaning, and from the distant past whose exact time we do not yet know, the term of "martyrdom or Shahadah" took its place; The term in the post-Qur'anic Arabic language means to testify in court cases, and most of its Qur'anic uses are translated in the same sense. It is not easy to see the similarities between self-sacrificing death and the testifying which caused the use of this metaphor, we also do not know the period in which such replacement took place, and the steps that led to the application of such a term for sacred death. Searching for the applications of the interpretation of the martyr and his family in the Qur'an from a critical point of view and understanding the meaning of the Qur'anic “Shahadah” to analyze the causes and elements and grounds for establishing the mentioned replacement is the subject of this study.

In the Qur'an, various qualities have been mentioned for the heart, making it difficult to summon them and represent a clear picture of the nature of the heart. Some features indicate that the heart is the same organ that lies in the chest and, from the perspective of contemporary knowledge, performs the task of circulating the blood in the body. Other features of the heart are centered on emotions and emotions, and all human activities of the human being. Thus, many attempts have been made to theorize about the nature of the heart in the Qur'an, and various views have been presented. In this study, by reviewing and categorizing different uses of the heart in the Holy Quran, we will find a way to better understand its nature. It seems that accepting that the heart is the same body in the Qur'an is more consistent with the Qur'anic evidence, although, of course, the causes and reasons for this body, like the center of perception, require other ethnographic studies that have preceded this understanding in different civilizations. The study, in its current form, is an attempt to understand a section of the historical transformations of the heartbeat in Islamic culture

“Al-Ḥamdu lillāhi Rabb al-ʿĀlamīn,” (Quran 1: 2), is one of those Quranic verses that almost nobody in Islamic World has been hesitated in its prevalent meaning, especially in late Islamic centuries. We can say that approximately all Muslims have been supposing that its meaning would have been from the very time of the prophet Muhammad: “All the praises and thanks be to Allah who is the Lord of the worlds.” This study examines the formation process of this understanding and aims to explain this verse to be an Arabic equivalent for an old passage in the New Testament (1 timothy 1: 17) or even a statement in old Jewish literature (the book of Tobbit 8: 5); as well as some Muslim scholars at the 1st century A.H. mentioned. It seems that we can understand it better in the light of its intertextual relatioships and present a more precise interpretaion ot it.

Fasting of ‘Āshūrā is among the common Sunnis rituals; however, the traditions about its origin and rulings seem to be inconsistent. Attempting to reconcile among their traditions in this respect, the Sunni jurists have finally passed a decree to the desirability (istiḥbāb) of this ritual. Furthermore, while the first five Imams have a positive approach to the ritual, the Shī‘as have on the basis of the traditions of the latter Imams, given fatwa to its aversion or unlawfulness and have introduced it as fabricated by the Umayyad for celebrating a feast during the martyrdom days of Imam Ḥusayn (A.S.). The contemporary researcher, Sulayman Bāshīr, while denying the relation of this ritual to the martyrdom, has considered as effective the role of the Umayyads in the formation of this ritual. The present study is a critical review of the above-mentioned opinions on the basis of belief in the possibility of reconciliation between these traditions and acceptance of a new theory: since the second caliph ‘Umar wanted, on Imam Ali’s (A.S.) order, to base the beginning of Islamic calendar upon the Prophet’s migration, this ritual was promoted to represent the importance of the Prophet’s migration in a symbolic matrix and in the latter generations the students of these two were the main figures who undertook to promote it; although with the change of the first month of the year from Rabi’ al-Awwal to Muharam, the Prophet’s migration on ‘Āshūrā was forgotten and the martyrdom of Imam Ḥusayn (A.S.) on ‘Āshūrā added to the ambiguities of the origins of this day and the causes for promotion of it by the early Shī‘a Imams (A.S.).

Hakim Tirmizi- Hadith Scholar, Jurist, and Quran commentator in the 3rd century A.H (9th century AD)- is one of pioneers of theoretical mysticism ('Irfan) in the Islamic World. He is celebrated among the majority Sunni Muslims by his famous work on Hadith called Nawādir al-Usūl, while he is famous among Muslim scholars as a prominent mystic and theosophist. It could be understood by studying his diverse books and essays that he had tried to localize and theorize the ancient Iranian and non-Iranian spiritual methods of conduct on the basis of Islamic sources of morality (i.e. Quran and Hadith). Although most of Islamic scholars incline to rely on the Hadith as their main reference for their moral and theological doctrines, he treats the Quran as an important source of moral conduct and refers to it as a source of his doctrines approximately equal to his references to Hadiths. Apparently his glossary on Quran has not been remained. However we can find his commentary notes everywhere in his works. His hermeneutical thought, his noteworthy recommendations for some problematic verses, his innovative methods of interpretation, and his semi-linguistic analysis of some Quranic words has been seldom reviewed. This study aims to be the first step in the field.

ṢaḥῙfah al-Sajādiyah is a text attributed to ImāmZainul'ābidĪn and is considered one of the most ancient works remained from the early time of Islamic civilization. Majority of the Shiites regard ṢaḥῙfah as a collection containing extensive moral teachings which can be traced to the divine revelation and Ahlulnayt's instructions. In spite of this, little attempt has been made to extract the moral thoughts included in this book and nothing has been done to formulate the philosophical bases of such thoughts. Such attempts could clarify the ambiguities found in the history of moral thinking in Islamic world especially during the first centuries. The present study aims to deal with this task. It tries to sketch the general framework of moral system reflected in ṢaḥῙfah. For this purpose, first the ontological and anthropological views expressed in the book have been pointed out, then, the kind of perfection which has been recommended for human being by this book and in this worldview has been explained and finally, by comparing the moral view of this book and other well-known Islamic ethical schools of the early centuries, the prominent moral principles of this work have been introduced.

Shahid (the martyr) Dastgheyb as a Clergy and a moral teacher used to deliver the sermons during which he talked about different issues like exegetical material and moral teachings. The publication of his textbooks and distribution of his audio cassettes were welcomed by the public all over Iran. The study of his moral thought is of great importance from different aspects. On the one hand, Dastgheib can be regarded as the prominent example of preaching exegete in modern time. He never wrote a complete commentary on the Quran but in his preaching sessions he commented on many Quranic chapters. Even, in the works which are not directly aimed at Quranic commentary, he seldom avoids mentioning Quranic points. On the other hand, above the exegetical aspect, the study of his views from the perspective of history of ethical thought and even Iranian contemporary political history is of great importance. Based on this, it is essential to know what ethical teachings he preached, as one of the pivotal figures during the Islamic revolution of Iran and what the religious bases of those teachings were. It is also important to know the similarities and differenced between his views and other scholars and activists belonging to other intellectual schools. This paper has been designed for achieving such a purpose and seeks to review Dastgheib's ontology, anthropology and his look toward highest form of virtue for human beings and the way of reaching it, the framework of his ethical view and his understanding of ethical messages in the Quran.

Having a review approach، it has been attempted to recognize and reconstruct ethical ideas of Abdollah Ibn Mas''ud، one of the distinguished scholars of the prophet''s companions. He is a scholar belonging to the age before development of Islamic civilization and like many of his contemporaries he has been remained unknown and his effect on evolution of ethical thought in Islam World has not been investigated. Therefore، reviewing historical evidences and the narrations remained from him، firstly، his ontological foundations and general attitude toward existence، human، and perfection and then، the particular ethical thought promoted by him are discussed.

One of the most common religious practices among Muslims, which has been emphasized in Islamic traditions, is saying "Dhikr" (invocation). Aside from the fact that, based on Quranic teachings and Islamic traditions, some important Islamic rituals such as daily prayers are perceived as clear examples of Dhikr, Muslims have various ways of implementing this practice in their daily life. They sometimes call the sermons and other religious gatherings "Dhikr Assemblies". For instance the ceremony for "Dhikr-i Ahli-l bayt" and the ceremony for "Dhikr-i Muṣibat" are popular rituals held in contemporary Iran. In this study, after reviewing some of the remained evidence of how different ways of Dhikr became popular, the relevant rituals will be elaborated. Also, based on the historical evidences, functions and theoretical outcomes of these practices will be explained. The purpose of such study is to identify the fundamental elements of Dhikr in Islamic culture and to determine which of the apparent or hidden functions of these rituals have led to the popularity of some of the common practices in Islamic culture. Such study may contribute to the better recognition of the concept of Dhikr which has been repeated in a wide variety of Islamic eras and will facilitate for the chronology of Islamic traditions.

The history of education in early Islamic culture has been of ambiguity to some extant. Especially, the stages of elementary education are a more complex and unknown. Very little of the historical accounts have been remained about educational text books, curricula, teaching methods and strategies, and the social status and class of teachers of that stages at the epoch. Teachers of such low stages of education, known as Muktibs usually were ordinary people, not prominent scholars or politicians to be of importance from the viewpoints of pre-modern historiographers. So, later hostoriographers have not ever been focused on data collection about their lives and affairs. How ever, some of these Muktibs may have had a role in narrating Islamic traditions (Hadiths). It is probable to recover data about them from Islamic biographical literature – known as rijal books – which includes accounts on Hadith narrators. This study aims at examining textual criticism on rijal accounts in ordre to cast a light on the history of Islamic education and its staff at the earliest period.