جستجوی مقالات مرتبط با کلیدواژه "احادیث" در نشریات گروه "علوم قرآن و حدیث"

This article presents a comparative analysis of hadiths regarding insight and ignorance from ethical and educational perspectives. Insight, as one of the fundamental characteristics of faithful individuals, refers to deep understanding and the ability to distinguish right from wrong, playing a crucial role in the moral and spiritual guidance of individuals. This paper examines the impacts of insight on moral and educational growth, as well as the detrimental effects of ignorance on moral decline and educational setbacks. Various hadiths from the Prophet Muhammad and the Imams emphasize the importance of insight and its role in enhancing individuals' ethics and education. These hadiths illustrate that insight not only brings light to the hearts of believers but also saves them from deviation and misguidance. In contrast, ignorance is recognized as one of the greatest barriers to spiritual and moral growth, leading to unethical behaviors and straying from the correct path. The article also provides practical strategies for strengthening insight and combating ignorance within educational contexts and discusses the roles of teachers, parents, and educators in this regard. Ultimately, based on the findings of this article, suggestions for future research on the deeper impacts of insight and ignorance on human education and ethics are offered.

 Almighty God has sent his best servants and sent down heavenly books so that the education of human beings can be done in the best way, but despite that, some educators of this school followed the crooked path instead of guidance. By way of guidance, we called reformative education. Correctional education is in contrast to primary education and it is often for the education of those students who are deprived of proper education for any reason, and the teacher is for reforming and changing their undesirable traits and behavior in the religious, religious, political and social fields, in three areas. Cognitive, emotional, and behavioral functions. By studying the hadiths and life of the Holy Prophet (S) and Ahl al-Bayt (A), this research introduces and explains behavioral training methods that are effective in reforming the teacher;The meaning of behavioral methods is any type of action and action that is done in order to correct and change the behavior of errant people, regardless of whether the trainer himself takes action or forces the trainer to take action. And its methods are: modeling, changing and reforming habits, calling to repentance, prayer and appeal, indoctrination, friendship and tolerance, neglect, forgiveness, threats, decisive action, corporal punishment, these methods, each of which indicates a behavior. They can be effective in reforming teacher education. Using the descriptive-analytical method, this research has categorized the hadiths related to the subject and analyzed the behavioral methods in correctional education from those hadiths.

The relationship between jurisprudenc and ethics is one of the important and influential topics in the interdisciplinary discussions of these two fields of study. There are various perspectives regarding this relationship, which can be categorized into three groups: unity, conflict, and interaction. Proponents of distinction, whether they believe in conflict or interaction, consider one of the fundamental differences between jurisprudence and ethics to be their subject matter: jurisprudence pertains to human behavior, while ethics deals with virtues and dispositions. This research examines the narrational reasons that may exclude virtues and dispositions from the domain of jurisprudence and include them in the science of ethics. The research method involved the collection and semantic analysis of narrational propositions. The findings indicate that the three possible narrational reasons for the non-subjectivity of virtues in jurisprudence lack sufficient strength. Finally, an anthropological rational reason that interprets narratives indicating the prohibition of moral vices has been examined and critiqued.

One of the functions of an Islamic government is to institutionalize moral values in relations between Muslim and non-Muslim states and nations. Using a descriptive and analytical method, this research seeks to answer, a basic question in this regard: what are the epistemological solutions of the Islamic government in institutionalizing moral values in international relations? Strategies for institutionalizing ethical values in international relations are generally divided into practical (behavioral) and epistemological solutions. Epistemological solutions can be divided into attitudinal, tendentious and functional solutions. Towhid (Monotheism), Risalah, Imamate, and resurrection are among the most important epistemological-attitudinal solutions that play a fundamental role in institutionalizing ethics in international relations, and the religious government is obliged to work toward strengthening these beliefs. Increasing the knowledge and awareness of the people, promoting the culture of justice, endorsing religious teachings in the form of free acceptance, and seeking one’s rights are among the tendentious epistemological solutions, and confronting harmful ideas such as heresy, eclecticism, and skepticism are among the functional epistemological solutions of the Islamic government in institutionalizing ethics in international relations.

This article examines the influence of the Quran and the hadiths of Imam Jafar Sadiq (AS) on the mysticism of Ahmad Ghazali and provides a sociological analysis based on Antonio Gramsci's theories. The initial sections of the article explore the lives and works of Imam Jafar Sadiq (AS) and Ahmad Ghazali, analyzing their roles in the development of Islamic mysticism. The direct and indirect impacts of Imam Jafar Sadiq's (AS) hadiths on Ahmad Ghazali's mystical thoughts are thoroughly examined. Furthermore, the Quranic texts utilized by Ahmad Ghazali and their interpretation and application in his mystical works are analyzed. Using Gramsci's theories, the article also investigates the role of Ahmad Ghazali's mysticism in establishing and reinforcing cultural and social hegemony. This study demonstrates that Ahmad Ghazali's mystical teachings, influenced by the hadiths and teachings of Imam Jafar Sadiq (AS) and the Quran, functioned not only as a spiritual and experiential endeavor but also as a tool for creating and strengthening cultural and social hegemony in society. Finally, the social and cultural impacts of Ahmad Ghazali's mysticism in his time and contemporary societies are analyzed, and suggestions for future research are provided.

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.

Today, supernaturally traversing from one place to another is called "Tay al-ardh". In the Holy Quran and Imams' narrations, it has been proposed as a charismatic act and a kind of dominion in the world for special persons.  By using a historical method, this article examines the evolution of attitudes towards this expression and its composition. The findings suggest that until the time of Imam Baghir(a) and Imam Sadiq (a), this expression was mostly referred to as a material traveling across the earth and then, in that time, it was formed as a supernatural phenomenon and finally has been established in the later times; however, it was sometimes used for the same material meaning at this time too. This term composes of two nouns that are " Tay"(traverse) and " al-ardh"(the earth). Still, this composition wasn't found in narrations of Imams and, instead, the verbs " totva" and "toviyat"(in Arabic: تطوی-طویت) have been used mostly with the noun "al-ardh". Moreover, the use of this term -in both its nominal and verbal forms- isn't common in the sayings and analyses of the earlier traditionists. Still, in the times of later scholars of Hadith and then, in the Akhbariyyah school and their analyses, "Tay al-ardh"- in both its verbal and nominal forms and in the meaning of supernaturally traveling- is abundantly visible.

In narrative sources, there are some hadiths that somehow express the direct or indirect effects of human habitat and geographical location on the formation of his perceptions. Moreover, some narrations have directly mentioned the effect of foods on human function and perceptual ability. Based on Ibn Sina's rational explanation of the effect of nature on the soul, the reason for the effect of these factors on the perceptual ability and human soul is the elemental similarity of the human body and the elements of nature. According to Ibn Sina, the key role of the brain in human perceptions as well as the elemental similarity of all these things with each other are other causes of the effect of nature on the soul. The effect of the brain on perception and the effect of elements on the brain causes changes in perceptual ability in such a way that the difference in elements causes the difference in brain function and the difference in brain function causes strength and weakness or diversity and difference in perception and knowledge.

Borrowing from the Holy Quran Narrations in previous centuries have been done through literary types, such as adaptation, guarantee, allusion, etc .; But since 1966. From a new perspective, the reading of texts from the perspective of the "theory of intertextuality" presented by the Bulgarian critic "Julia Kristova" has taken place in various works, especially in the works of Muslim literature in the field of literary texts. The aim of the present effort is to identify, introduce and express the intertextuality of the narrative in the words and themes of the sixth book of the spiritual Masnavi by Jalaluddin Mohammad Balkhi in a descriptive-analytical manner and by inducing the words and themes of the narrations and hadiths. Analyzing the process of intertextuality in the poems of the sixth book (present text) and hadiths (absent text), we find that this master poet has borrowed 9 of his moral and mystical teachings from the richest educational resources of Islam. In some verses, he has used verses and narrations in terms of structure and wording, and in others, in terms of content. The use of thematic and content relations of verses and narrations in terms of quality (as a reference or semantic adaptation) in a large number of verses of the sixth book, which has created a parallel between parallel negation (mutasas) and general negation (hawar). 

“Baghiy” is a word common to three areas, including religion, jurisprudence and law. This word, despite its great importance in all three areas, does not have a suitable definition in any of these areas, and there are no specific instances of it in them. In the definitions provided in jurisprudence and law, most words need to be assigned specific instances and delimited, so that any likely abuse can be prevented. In the present research, in order to extract the meaning of “baghiy”, in addition to paying attention to the jurisprudential status of this word, Quranic verses and the narrations of the Infallibles (p. b. u. t.) have been considered. From the perspective of Quranic verses, narrations or their interpretations, baghiy has certain effects and bāghi has its own instances. In some uses of the word “baghiy”, the effects of baghiy have been replaced with its meaning. In contrast to jurisprudence and law, which consider the occurrence of baghiy to be possible only against a just Imam and an Islamic state, Quranic verses and narrations have considered the occurrence of baghiy to be possible against anyone, including Imams (a.s.), caliphs and even ordinary people. The real and basic meaning of baghiy, which arises from what it has been made for, is “demanding something along with transgression”, which is consistent with all its relative uses in the verses of the holy Quran and the hadiths of the Infallibles (a.s.).

Critical analysis of discourse is a method of clarifying the ideology of power discourse in political-social affairs And it has many linguistic and descriptive tools Which can be useful in many sciences including ahadith like translating and recognizing unfamiliar and dark terms. But because the needs and methods vary in different sciences, It is therefore necessary to identify, localize, or remove some of the foundations that affect the analysis tools. One of these basics is “order of discourse” That relates to the topics of the day and the analyst is familiar with the discourse. And this feature does not exist in the hadith texts for the scholar. Therefore, by choosing the method Identification nodel paint and find a presupposition and dynamic synehronic study and find a paradigmatic axis and syntagmatic axis and find a old information and new information…. this research has proposed methods for discourse recognition. And at the same time correcting or removing issues related to this basis.

Coverage is not unprecedented in pre-Islamic religions. It seems that man's innate inclination has called him a kind of cover. The issue of hijab and covering of women and maintaining the chastity of men and women has been an issue that has been raised among nations for a long time and has been associated with many ups and downs throughout history. It is also considered in Islam and is of special importance.
In Islam, the higher and higher the patterns of hijab and negligence, the more it will affect the spirituality and religiosity of the individual and society And it can be said that the social relations of chastity and hijab are one of the high human and Islamic values and the secret of the health and mental health of the society. This article examines the concept of chastity and hijab from the perspective of Quranic verses, Sunnah and hadiths. This study is descriptive-analytical and the method of data collection is library and data analysis method is content analysis. It is hoped that this research will be effective in developing the culture of hijab and chastity in society.

The present study seeks to examine Tolagha from the perspective of hadiths and narrations. From this perspective, after expanding the conceptual space, the subject will examine the Tolagha issue. According to the thematic documents presented in this research, the research method is descriptive-analytical and the data collection method in this research is library. The findings of the research indicate that firstly, Tolagha refers to people like Abu Sufyan, Mu'awiyah and generally the people of Mecca who became Muslims after the conquest of Mecca and then the Holy Prophet (PBUH) liberated them. Secondly, the conquests of Iran and Islam became a factor in influencing the Tolagha group in politics and the caliphate that the expansion of this group has had many consequences. What shows the necessity and importance of this article is that the study of this issue will cause the lies and some inappropriate labels attributed by the enemies to Islam and its followers to be revealed by referring to various and scientifically valid sources and the difference between net and gross to be specified.