جستجوی مقالات مرتبط با کلیدواژه « آیت الله خویی » در نشریات گروه « علوم قرآن و حدیث »

Rijāl's science is one of the essential and irreplaceable sciences in order to obtain religious teachings and extract the rulings of Sharia and the general system that governs it. Citation and use of religious texts is dependent on science and ensuring its issuance from the divine sources, which the science of Rijāl is in charge of proving. It is clear that the more we distance ourselves from the era of the issuance of these texts, the more necessary it is to pay, revise and develop the foundations of Rijāl science and the heavier the task on its shoulders will be. The methods of Shia scholars in taḍ'īf or tawthīq the hadith transmitters and the criteria for their recognition are different, and it is necessary to investigate the authenticity or inauthenticity of each of the general bases. One of the basic foundations of Rijāl, which was revived and strengthened by the respected Shia jurist, Ayatullah Khuei, is the mathematical and particularist school, which has studied the sources of Rejalism individually. But there are significant knowledge gaps in this method; Including the fact that with this approach, a huge part of the precious narrative heritage of Shia will not be practically usable; because the accuracy in this style makes it impossible to trust the reliability of many people in the chain of documents. This problem has forced many subsequent researchers to find a way out of these problems, although in most cases, they have not been successful. This article aims to provide a reliable solution to overcome the mentioned problems.

This research has presented a valid approach to overcome these problems by means of conceptual, propositional and systemic analysis methods, as well as by using logical and rational bases and principles accepted by Imamiyyah jurists.

Conceptual analysis: In this type of analysis, the concepts related to the research problem that are used in jurisprudential or logical topics are analyzed into their constituent components (of course, if it is a compound concept), and then the compatibility or internal contradiction of that concept is taken into account; For example, the etymological meaning of "certainty" is examined according to the course of evolution, and the meaning that has been determined from the past, as well as its relationship with its literal meaning. With the method of conceptual analysis, the exact limits and gaps of words such as "certainty" are discussed, so that violations and implications are formed around a precisely defined meaning. For example, first of all, it must be determined exactly what is meant by certainty, and what meaning the ancients and later people wanted from it; In the next stage, it will be discussed whether the density of suspicion can be useful for certainty or not.Propositional analysis: This research uses the method of propositional analysis to analyze propositions such as Muḥaqiq Khūī's saying that " tajmī' zunūn (combination of doubts) is like the integration of a stone next to a human being" and propositions ofthis type are analyzed in terms of subject, predicate, relation of predicate to subject, general or partial, whether it is necessary or possible, and so on; and from the analysis of the total proposition, it obtains new results that help in solving the problem. For example, it shows that the researcher's perception of density of suspicion is not correct and this wrong perception is the origin of such a comparison.Systematic analysis: This method is very important for solving the research problem. In this research, a proposition in an intellectual system is considered and then it is discussed whether the assumed proposition is compatible or incompatible with other propositions in that intellectual system, as well as the ruling spirit of that intellectual system. For example, after "accepting Mutawatirat as one of the six types of certainties", the incompatibility of this basis is shown with the opinion that "the calculation of probabilities and the accumulation of doubt cannot be useful for certainty", because Mutawarat itself is based on the accumulation of suspicion.

The proposed approach of this essay to overcome the aforementioned Rejaly problems is "tarakum zunūn" or "istidlal anashti". This argumentative method, while praising the accuracy of the mathematical school, has a holistic approach and proves the possibility of obtaining knowledge or ensuring the density of suspicion by aggregating and unifying the suspicions resulting from evidences indicating the reliability or weakness of a transmitter. In other words, by using this method, the scope of using hadith sources expands, and the limitations of the purely mathematical school are adjusted with this method, and the jurist, in the position of inference using a valid argument, enjoys a wider range of hadith sources. One of the fruits of this logical extension is benefiting more than ever from the enlightened hadiths of Islam to guide and manage various areas and affairs of life.The aggregation of suspicion has its root in the truth of the human soul, and the suspicion resulting from a matter is united with the single human soul in a scientific form, and with the addition of subsequent forms of suspicion and their union with each other under the aegis of union with the soul, the human mind is perfected in the same proportion. and this scientific development with the addition of the next doubt can reach the point where the soul reaches the stage of certainty and tranquility or even knowledge and certainty.In addition to the rationality of this reasoning model, it should be noted that the foundation of rational people in their lives has always been formed on the basis of trust in the density of suspicion; And in hadith and jurisprudential discussions, all the jurists accept the acquisition of knowledge from numerous news in frequent news, and according to the clarification of many of them, the acquisition of knowledge from suspected news is based on the same principle of accumulation of suspicion. The expressions of the great Shia jurists quoted in this article are also a proof of this claim.

In the examination of hadith Isnad, in addition to accepting the precisions of the mathematical school, it should be noted that if there were several evidences indicating the reliability or weakness of a transmitter, none of them individually and alone had all the conditions of authenticity and trust, then it is necessary for a religious researcher to enter the next stage and look at the sum of the suspicions together and check whether from the density of suspicions resulting from the mentioned evidences, some kind of certainty or authenticity about the reliability or weakness of the transmitter might be achieved or not; in case some kind of certainty is achieved, it will be reliable and authentic.In sum, jurisprudential and Rijaly studies require some sort of revision and attention to a systemic and holistic approach. Of course, this does not mean that the partial approach based on traditional principles should be abandoned, but it is intended to expand the jurisprudence and Rejaly studies and to pay special attention to systematization along with the traditional and Javaheri principles, in order to build a new Islamic civilization.

In a comparative analysis of the causes and contexts of different readings of the jurists of Najaf and Qom schools from the hadiths of Velayat-e-Faqih, four main factors are obtained, which are: 1. Textualism 2. Customary explanation of texts 3. Concrete ijtihad 4. Criteria of Sharia intentions in Qom school. 1. Central industry 2. Rational realization and multiplication of probabilities 3. Mathematical division 4. Lack of criterion of Sharia intentions in Najaf school. A case study of the hadiths of Velayat-e-Faqih shows that in the thought of Ayatollah Khoei school, these hadiths fail to prove the absolute authority of Velayat-e-Faqih.But the same narrations in the school of jurisprudence of Qom prove the leadership of the leadership for the jurist

One of the essential prerequisites for interpretation based on the words of the Infallibles (AS) is the methodology of the interpretation of those nobles. This is necessary because achieving a correct understanding of the verses of the holy Quran is based on knowing the way of interpretation of the Infallible scholars as the true interpreters of the Qur’an. So far, some commentators have interpreted the Qur’an using the interpretation methods of Ahl al-Bayt. Among other things, Ayatollah Khoui followed this method in “Al-Bayan fi Tafsir al-Qur’an” (which is more of a work in the field of Quranic sciences than interpretation); By stating numerous issues, he tried to achieve a comprehensive interpretation of the Qur’an through the traditions of Ahl al-Bayt (AS), what the author has mentioned in the introduction of this book. The present research is trying to explain the interpretation method of Ahl al-Bayt (AS) through a descriptive and analytical method and by following the text of “Al-Bayan” and other library sources. The findings of the research showed that in addition to the project of methodical interpretation, he also pointed out methods of interpretation of Surah Al-Fatihah in addition to the discussion of the interpretation of Surah Al-Fatihah and brought some traditions as evidence in this field. According to him, the method of interpretation of Ahl al-Bayt (AS) is comprehensive and includes the Qur’an-to-Qur’an method, the method of proverbs, and the method based on ijtihad and reason.

Among the branches of Quranic sciences that are often discussed and disputed by scholars and experts of Quranic sciences is the issue of abrogation in the verses of the Holy Quran. Some deny the existence of abrogation in the verses of the Qur'an and some accept some of its types or some of its types in the verses of the Qur'an by dividing it into different types. Ayatollah Khoei, among the commentators of the Quran, does not accept the phenomenon of abrogation regarding the verses of the Quran and considers only the verse of Najwa to be one of the cases of abrogation of the Quran. Among the verses that other commentators attribute the phenomenon of abrogation to is verses 15 and 16 of Surah Nisa, which Allameh Tabatabaei also considers abrogation in this regard. The present research, while analyzing and presenting the opinions of these two nobles, raises the issue of not copying the two mentioned verses. Ayatollah Khoei did not accept the abrogation in verse 15 of Nisa and considers its ruling to prevent sin and repeating an ugly act.

The purpose of the present study is "a comparative study of the views and theories of Theodore Noldke and Ayatollah Khoei and Ayatollah Ma'rifat' on the collection of the Quran". Therefore, it has been attempted to determine what is closer to the truth by examining the arguments of these three Quranic scholars. Ayatollah Khoei believes that one of the important reasons for not collecting the Quran in the time of the Prophet's (pbuh) life is the contradiction in the content of the traditions that regard the compilation of the Quran as being about the time of the caliphs and according to Ayatollah Ma'rifat's view, collecting the Quran after death The Prophet knows, as well as, that Noldeke claims that not gathering the Qur'an during the time of the Prophet is a clear matter, if at least he had to indicate that the Qur'an was not collected at a time when he was presenting or providing historical evidence. This invalidates Noldeke's theory of the Qur'an. Based on the presented evidence, it was proved that the views and theories of Ayatollah Ma'rifat' were more acceptable and closer to the truth and their theory of the Qur'an was superior.

Mojam Rijāl al-Hadith, written by Ayatollah Sayyid Abu al-Qasim Khoei, is more recent than other Shi'ite Rijāli communities, and therefore contains the latest and most important Shia Rijāl topics and views that are explored and reviewed by the author.  In this paper, attempts have been made to delve into the principles specific to Ayatollah Khoei. These principles can be categorized into two general categories. The first is concerned with how resources are used along with issues such as the credibility of sources, certainty about the issuance of Rijāl propositions, reliance on Shiite and first-hand sources, and lack of authenticity of non-Shi'ite sources. The second deals with understanding the terms discussed in these sources and their interpretation strategy, as well as issues such as consistency of Takhlit, vice, and the phrase “Yoraf and Yonkar” with the narrator's credibility, the invalidation of justice, the necessity of reputation and the trustworthiness of the manipulator or adjustor, the credibility of historical eminence in alteration and the verification of the narrator’s authenticity by “Maskūn alā Revāyateh” and “Sahih al-Hadith”.

Writing encyclopedias on the Qurʾān has a long history and Oliver Leaman’s Quran: An Encyclopedia is the second encyclopedia written by Orientalists about the Holy Qurʾān. This work was edited by Professor Leaman and published in the United States in 2005 as a single volume. Insofar as this encyclopedia is a novel attempt to present the teachings of the Qurʾān to readers who have no knowledge about the holy scripture of
the Muslims, it is praiseworthy> however, in other ways, such as: adhering to the common mindset and assumptions of Orientalists as well as a number of serious mistakes, it has shortcomings. Oliver Leaman’s Encyclopedia mentions only two Shīʿa scholars (Shaykh Mufīd and Ayatollah Khūʿī) in his entries> however, the reason for selecting only
these two individuals has not been made clear by him. This research is descriptive-analytic and studies the role of these two Shīʿa scholars in the development of religious sciences according to this encyclopedia before compensating for the deficiencies found therein.

The language of Quran is one of the main components of the Qur'anic text, and the recognition of how is the language of Qur'an, fundamentally affects in understanding and interpreting the Qur'an. Hence, this question is one of the important issues in the field of understanding and interpreting the Holy Qur’an. The basic question in this study is what is the logic and method of language of the Qur'an? And what style and manner does Allah use to Announcement His message to guidance of man, and what are the features of this Divine message? In this research, which has been done by analytical-descriptive research method, the viewpoints of two contemporary Quranic scholars, Ayatollah Khooie and Ayatollah Maarifat regarding to the Quranic language are being considered. According to these two Qur'anic scholars, the language of the Qur'an covers of all human beings, including Popular and educated people, with its Arranged levels. Also, this language includes all the spectra of human beings with different beliefs and behaviors, from the misguided and middle believers to Selected and ordained ones. Ultimate purpose of language of the Qur'an is "guidance”. At the same time, the Quran, like any speaker, uses its own special language, uses words and expressions in concepts that it has chosen.

one of the important topics in the science of Rijal has always been the principles for resolving the conflict of weakness and authenticity of narrators as many of very famous and important Shiite personalities are subject to such conflicts. Therefore applying these principles in attaining a correct result is necessary. Aytollah Khoee Has considered the viewpoint of rejal experts as authoritative therefore in case of conflict, has put aside both view leading to the anonymity of the narrator. in his opinion there is no room for preferable evidences in benefit of one side, evidences such as accepting the latest view or considering the number of attesters to each view, or preferring the view of the one more precise.

Prominent contemporary Jurist and commentator, Ayatollah Khu’i opines a comprehensive theory about the Naskh in Al-Bayan. He challenges all claims of Naskh in Quran by setting some conditions, except in one case. Considering that the concept of Naskh is not an optional concept and it has religious effects, it can be expanded or restricted only with valid evidence and foundations. In this paper, his several conditions for Naskh are extracted. Then three foundations have been determined to Judge about Naskh conditions. They are: “True meaning of lexical”, “Applications in Quran and Hadith” and “rational and theological requirements”. Finally only two conditions can be considered as main conditions. They are: Serious conflict between Quran verses and Asynchronous between legislation and revocation. Subsidiary condition is that the verse must be an imperative sentence. By accepting of this comment, viewpoints of Quranic Scholars, Hadiths and Jurisprudence results can be converged. In his Jurisprudence books some of these verses are not considered as a revoked verse.

Al-Bayān fī Tafsīr al-Quran written by the contemporary Shī‘a jurist, Ayatollah Sayyid Abū al-Qāsim Khū’ī (d. 1371 Sh./1992) consists of two sections: An introduction to the Quranic sciences and the interpretation of Sūrat al-Fātiḥa. Despite widespread attention to the section on Quranic sciences of this work, its exegetical section has unfortunately not received much attention and in-depth research. Whereas, it seems that in this section, valuable discussions in terms of content and methodology of the interpretation of the Quran have been presented. Thus, it would be proper to explicate its exegetical features and styles with frequent reference to and delving into different aspects of this work. In this article, the writer has tried to delineate the principles and features of Ayatollah Khū’ī's exegetical methodology, which is of individual reasoning (ijtahād) and interpretation of the Quran through Quran.