فهرست مطالب mohammadtaqi diari bidgoli

The subject of foreign policy in the teachings of the Quran can be explored, allowing us to align current foreign policy practices of the Islamic Republic of Iran with Quranic verses. One of the highly significant concepts in Islamic foreign policy is 'peace,' which has been addressed by Ayatollah Khamenei in various statements and messages. Hence, this research, utilizing content analysis and semantic methods, aims to answer the fundamental question: Which Quranic references form the basis for Ayatollah Khamenei's conception of peace? To address this query, after analyzing the notion of peace from Ayatollah Khamenei's perspective and expounding the semantic meaning of peace in the Quran, the research revisits this principle. The study thus compares the concepts and results derived from Ayatollah Khamenei's statements with the intended meanings in the Quran, assessing their similarities, differences, and levels of correspondence, to determine to what extent the Supreme Leader's statements align with Quranic evidence. The research findings indicate that 'sulh' in the Quran predominantly correlates with the concept of 'peace' as a term. The Supreme Leader has referred to verse 8 of Surah Al-Mumtahina and verse 128 of Surah An-Nisa as the foundation for his foreign policy principle of pursuing peace. Accordingly, the Islamic government is required to accept reconciliation proposals from non-believers as long as they have not initiated or are not initiating aggression..

In dating Hadiths, orientalists have used an argument called the proof of silence. This argument has led to many controversies and has caused Muslim and Western critics to criticize orientalists such as Schacht and Juynboll. In the meantime, what is challenging and a place for reflection is the similarity between the proof of silence of Western Hadith scholars and the rule of “Low Kana Labana” (If there was such a ruling, it would have been revealed) of the Shiite Jurists and usulists. The present article analyzes the dimensions of these two arguments with a comparative study of the proof of silence of the western Hadith scholars and the rule of ““Low Kana Labana” (If there was such a ruling, it would have been revealed) of the Shiite Jurists. In the proof of silence, the circumstances surrounding the author's condition are the source; but in the rule of “Low Kana Labana” (If there was such a ruling, it would have been revealed), the conditions are determined based on the nature of the problem - everyone's suffering. In both arguments, the importance of the subject is in the role-playing conditions. The condition of not hindering against the recording and fame is also present in both arguments; although it is not specified in the proof of silence. These two arguments are effective in dating and validating Hadiths provided that the conditions of each are met.

The Holy Quran as the last divine book and the most complete reference in expressing the truth of the religion of Islam, which has different layers of meaning that has caused its immortality. The narrations in the books of the sects indicate different layers of meaning in the Qur'an, and God Almighty in the seventh verse of Surah Al-Imran, the method and method of achieving the interpretation and esoteric meanings of the Qur'an has been referred to firmly in science, but the difference of opinion in Doubts have arisen among Qur'anic thinkers about the firm knowledge of the interpretation of the Qur'an, as well as the differences between scholars in the firm examples of science. And has interpreted the verses on the Ahl al-Bayt (AS); For this reason, in order to prove the knowledge of the Infallibles (AS) to interpret the Qur'an by descriptive-analytical method, the seventh verse of Surah Al-Imran and the narrations of the sects on the firmament in science and its examples have been studied and proved. The data of the research indicate that according to the authentic narrations of the two sects, only the Holy Prophet (PBUH) and the Imams (AS) are the scholars who interpret the Qur'an, and they are the only firm believers in the Qur'an; But this does not mean denying the knowledge of non-infallibles, but it has a penetration in hierarchical knowledge and its highest level has been realized in the Messenger of God (PBUH) and the Imams of Huda (AS(.

The reliability of akhbar-e ahad in the field of beliefs is one of the most controversial issues among the scholars in the field of religious knowledge. The authenticity of such hadiths has two main problems from the perspective of Usul al-Fiqh: the lack of inherent illuminativeness in such hadiths, which distinguishes them from the frequently-narrated hadiths and makes them doubtful and devoid of practical effect on beliefs. The present study, which was conducted using the descriptive-analytical method, seeks to examine Sheikh Saduq and Sheikh Mofid’s different approaches to relying on doubtful akhbar-e ahad in the field of beliefs. Apparently, one of them believes in the authority of such hadiths, but another does not give any credit to them. In this regard, some factors underlie their different approaches in dealing with akhbar-e ahad and hence weak hadiths and their reliability: 1) Sheikh Saduq had obtained some documents about the meaning and examples of akhbar-e ahad, which had not been known to Sheikh Mofid. 2) Sheikh Mofid, too, considered akhbar-e ahad to be reliable, except for those which had been made-up by Sunnis. 3) Sheikh Saduq, like the Shiite theologians of his time, did not consider akhbar-e ahad to be illuminative and did not believe in them. 4) One of the concepts of akhbar-e ahad-e thaqeh is weak hadith, and the two sheikhs had different views about this concept due to the evidence considered by them, and obviously this differential approach to the concept of weak hadith has influenced their acceptance or rejection of the reliability or unreliability akhbar-e ahad.

The theory of «hadith bibliography analysis» which proposed about validation of Hadith in recent years, has been noticed among many Islamic science researchers. Despite some researches by the theorist and his students, there is no explicit description and no comprehensive explanation of theory yet. There for in this article we try to present a complete description of theory by gathering, categorizing and analyzing the disciples point of view in a descriptive-analytical method, and finally explain some ambiguities in this theory without proving or denying it. The theory of bibliography analysis bases on three principles as follow: lacking of Hojjiyat for the hadith, transporting of hadith in the written method and the book basing in evaluating of hadith. In this methods, evaluateing of Hadith is based on ancestor›s ways. Anyway, there is some fundamental ambiguities in this theory which should be resolved by its followers.

Zarkashi, one of the Sunni critics, considers the Shiite interpretations to be contrary to reason and sharia due to the interpretation of many verses on the Imams (as) and cites a number of Shiite interpretations to confirm his opinion and considers them incorrect. . In this regard, after examining his views on the ventricle and interpretation, examples of Shiite esoteric interpretations will be based on narrations and in accordance with the criteria of ventricular authenticity and Sunni interpretation. The findings of the research are that the main Shiite interpretations are of the type of Jari and Tabbiyyah, which are indicated by narrations and are also approved by the Sunnis, and in some cases the verse has different examples; Including: 1- Expressing a special instance: In some verses, both the cause of revelation and its instances are special; Like the verses of Velayat, the first of the matter ... 2- Expression of general instance: Word and meaning have the authority to accept multiple instances. 3- Explaining the example of atom and perfection: The verse has several examples that do not have the same rank and some of its people are in a higher rank. Therefore, an attempt is made to analyze the Shiite interpretations in order to clarify the interpretations of the verses on the Ahl al-Bayt (AS).

Umar ibn Hassan ibn Uthman Falatah is one of the contemporary Sunni writers whose book Al-Wadha fi Al-Hadith is one of the most important sources in the study of status. He has tried to prove the origin of the forged hadiths in the last third of the first century AH and around the year 67 AH by criticizing the opinions of others and drafting historical documents. Showing the companions free from forging and introducing the Shiite as the main culprit is of his goals in this book. In this article, one of the alleged forgers in hadith (Muhammad ibn Sa'ib Kalbi) has been examined in terms of Omar Falatah. No independent work has been compiled about his personality and narrations, so it was necessary to analyze and study the personality, narrations and works of Ibn Saeb Kalbi from the perspective of several rijali, narrative, historical and interpretive books. Omar Falatah considers Ibn Kalbi as one of those who have acknowledged the status of hadith, but it seems from a careful study of sources and evaluations of the motives of the Sunnite fanatics in accusing Shiites of fabricating hadith, as well as examining the dignity of the revelation of some verses, It seems that Muhammad ibn Sa'ib Kalbi was neither a liar nor an extremist Shiite. The discussion method of this article is to benefit from analyzing the content and knowing rijali references.

The Quranic verses’s Intervention and Ventilation has long been a controversial issue for scholarsThat has a large volume of narrations in the following verses. For the Shia, much of the traditions have been applied to the Imamate and their friends and enemiesAnd this has been the pretext for some dissidents. Zahabi is one of the Sunni contemporary writers and critics That in the book, Altafsyrvalmofasserun have accused the Shia of misrepresenting and extolling the verses of the Ahlul-Bayt in order to impose their beliefs on the Qur'an That Ayatollah Ma'rifat of Contemporary Shiite Qur'anic scho in the book, Altafsyrvalmofasserun Fi Thouba al-Qashib has written for criticizing and responding to Zhabi in defense of Shia. This research, based on a descriptive-analytical approach to the criticism of Shi'ite interpretations, has elaborated on the correct concept of the ventricle and its interpretation to answer the allegations based on Ayatollah Ma'rifat's view. The findings of the study show that the differences in Zahabi’s attitude in explaining the nature of ventricle and interpretation lead to criticism of Shia interpretations. Ayatollah Ma’rifat In response to these criticisms, given the immortality and universality of the Qur'an, Vent has regarded the interpretation of the verse as a universal concept that, by removing the characteristics of the verse, is applicable to emerging standards, in accordance with Ted's accuracy criteria, which is also acceptable.

In the interpretation of Q7:172 that known as the verse of the “Dharr” and the “Vow”, referring to the traditions, commentators believed that there is a world called the "Dharr" in which a promise made by all humans and human has said "Yes" to the vow. Many of them, have considered these traditions to be Mutawātir. These traditions should be examined in Isnad and Matn. The present study investigate Isnad and Matn of this traditions by Hadith studies method. To this end, it has been used from scholars' viewpoint who are disagree with the validity and consecution of these traditions. The result indicates that these traditions not only are not Mutawātir, but also are weak in Isnad and disarrayed Matn which has caused every commentator to use some of these traditions to confirm his opinion.

One of the objections proposed by some critics and opponents of the Qur'an lies in such insulting words as fool, paramour, stupid, animal, impure used against some people and groups. While such verses as:" and speak kindly to mankind", " Revile not those unto whom they pray beside Allah" oppose the objection. And again, not expressing insulting words may be regarded as one Quranic particularity to such an extent that the Almighty God in many cases as intercourse do not use insulting words in order to observe the politeness. Since the invitation of the Qur'an is based on politeness and rational reasoning. The objection, therefore, comes from misunderstanding.

The subject of science and religion has always had a direct or indirect effect on the historical course of varying opinions about the comprehensiveness of the Qurʾān. The following paper makes it clear that the issue of science and religion has played a pivotal role in fostering the multiplicity of views and theories. In the intellectual development related to the subject of the comprehensiveness and scope of the Qurʾān, three approaches with three different points of view about the relationship between science and religion propound different notions of the comprehensiveness of the Qurʾān. Each of these approaches, by adopting three theories of interference, separation and adaptation, have propounded maximum, moderate, and minimal attitudes towards the Qurʾān’s comprehensiveness. The results of our study show that among the three theories, the moderate approach, which features a convergence with the principles and foundations of the epistemic system of Islam and a methodology that imbibes the element of rationalism combined with loyalty to the text, is an acceptable approach in understanding the meaning of comprehensiveness of the Qurʾān.

The present paper address the role of Quran linguistic attitudes in the creation of the trinity view: strong maximal, minimal, and maximal comprehensiveness in the Quran. This investigation explains how the selection of each of these ideas can result in a different structure of the comprehensiveness in the Quran. Finally, in evaluations between different linguistic attitudes such as symbolic, conventional, combinational, and intrinsic language، the writer reaches the conclusion that comprehensiveness of the Quran is based upon the idea that despite some controversy, the maximal approach has yielded a realistic and acceptable idea of the language of the Quran. The comprehensiveness of the Quran is best represented by a synthesis of intrinsic and combinational methods. The intrinsic way ensures the ultra-temporality of the comprehensive of the Quran, and the combination way ensures the generality thereof.

Identification of Androgynous sex by counting the number of ribs is a contradictory issue in the Islamic jurisprudence, advocates of which rely on the narratives about the creation of woman from man’s ribs and the creation of Eve from Adam's ribs. The most authentic one is a narrative by Shurayḥ Qāḍī which also rely. By studying the history and the chain of narrations, as well as their changing trend, the fabricated narratives will be identified. Exclusive study of Shurayḥ Qāḍī,s narrative has also unveiled its different problems both relating to the the sanad, the chain of narration, and the matn, the text of the narrative. The contradictory narratives and evidences of forgery, specially disagreement of Shurayḥ Qāḍī,s narrative with scientific accepted premises, increase the possibility of its fabrication. Therefore, it is not possible to rely on the narrative to prove the validity of the number of ribs as a criterion for the identification of gender.

One of the most important moral values is honesty, the main defect of which is lying which is regarded a moral vice. Lying is forbidden in all divine religions and not permitted unless there appears an important necessity and expediency. If we are to fulfill this expediency, then lying is permitted and subject to the principle of "the most important and important", or in other word, the principle of "avoiding more corruption by means of allowing less corruption." However, stories of the Holy Quran mention some cases in which lying, or more exactly prevarication, is permitted due to a necessity and to protect individual and social expediency. For example, Prophet Yusuf (PBUH) kept his brother, Benjamin, before himself through a revealed plan, and accused his brothers of stealing. Prophet Ibrahim (PBUH) did not participate in pagan celebration in order to break the idols and pretended that he was sick. After breaking the idols and being asked about it, he attributed it to the great idol. There are other cases in the Holy Quran, from which commentators have deduced the permissibility of white lie and prevarication.

In commentary of the Holy Quran terminology, al-Mizan the eminent exegesis book of Allama Tabatabaie, is one of the best in this field in which the outher used noticeable "al-Mufradat fi Gharib al-Quran" by Raghib. In this paper, we will study amount and method of Allama Tabatabai’s use of the book. This article based on library written paper investigates some cases of these usages and classifies them. Some of these usages are: to criticize the views of other commentators, to prefer Raghib's views over the other terminologists, to fill out his views in some cases, acceptance his views, to approve his views by using context.

The paper has reviewed a historical line of Quran scientific commentary as attended by commentators and researchers in the field of Quranic studies. Describing the manner in which different forms of thought on scientific miracles happened, authors have tried to study the methods used by commentators in the field to prepare the ground for a better understanding of Quranic teachings. To do so, historical periods of scientific miracles have been divided into four: appearance, compilation, propagation and expurgation; in this way, the methods in Ghazzali, Tasarsi and Tantaw‘s schools have been studied comparatively and, finally, that of Tabarsi‘s school has been introduced as the best.

Mystical exegesis is a kind of hermeneutic interpretation, in which the interpreter proceeds to state the non-manifest and hidden layers of the verses. According to Imam Khomeini, there are many mystic expressions and spiritual themes in the Koran and especially in the prayers transmitted by Islamic traditions, which can be interpreted only by using mystical principles. Based on mystical approach, he emphasizes two key points: the firs point is that mystics’ terminology has taken from the Koran and Islamic traditions; the second point is the emphasis on observing Shariah as a necessary condition of attaining to spiritual stations and to the knowledge of esoteric meaning of the Shariah. Explaining the mystical approach and presenting some examples of his mystical exegesis, the article elucidates the principles and methods of valid interpretation from Imam Khomeini’s viewpoint.