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

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 Holy Qur'an has ignited the torch of enlightenment in beliefs and raised the flag of the struggle against superstition, by which the true truth is known and the narrations can be evaluated. Among the realities of the universe are the angels whose infallibility are disputed; Some believe in the infallibility of the angels, while some do not. Each group brings its reasons for its special idea. This article aims to investigate the infallibility of angels based on the library method and by referring to the basic religious sources, i.e. the Qur’an, interpretive and narrative collections. So, it introduces a theory based on the Holy Qur’an. As a result, findings show that the three-fold reasons, not only lack strength and dynamism, they also support the infallibility of the angels in some cases. In other cases, the narrations about Hārūt and Mārūt are attributed to Ka'b al-Ahbār in the form of marfū' and date back to the Israelite. In terms of content, since they do not compatible to the Qur’an and there is no reason for their being a symbolism, they oppose the clear text of the Qur’an concerning the infallibility of the angels; for some verses affirm the appearance of the angels and some affirm their infallibility.

In the Qur’anic verses and Islamic hadiths, human values rank such a high status that religious leaders have also emphasized to respect these values. Altruism and serving humans - in all religions and denominations - have also been emphasized by religious leaders theoretically and practically. Paying attention to such values can play an important role in the solidarity of human societies and the peaceful life of different ethnic groups and nationalities. Human values have also been considered by Iranian writers and mystics, some of whom have reflected those valuable lessons in their Persian poems and texts. Despite blind prejudices, “Religious Enlightenment” requires that those life-giving and altruistic teachings be discussed by scholars.

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.

In this paper, based on the verses of Quran and the traditions related to the supreme leader, it is about the supreme leader’s jurisdiction. This is important because the theory of supreme leader is one of the most important achievements of political thought driven from Shia school that is stemmed in the verses and cabbalas. The theory of supreme leader has a long history among jurists and amongst no one has been denied the supreme leader, but the jurisdiction of the supreme leader in occultation has been debated and it raised questions and doubts. Today, in this sense, the Islamic Republic of Iran on the basis of the theory of supreme leader has been led and establishing the principle of supreme leader in the constitution and the objectification on the community, it is of special significant to discuss the jurisdiction; hence, the analysis of the jurisdiction of the supreme leader is also a topic that can be investigated using verses and cabbalas. This paper, by explaining the Quran’ view and cabbalas on the authority of the supreme leader, investigates the issue.

The lineage of Imam Mahdi (AS) is one of the issues that has been the subject of great controversies between the Shiite and Sunni traditions. The Shiites, based on the hadiths circulated in their narrative circles, contend that the Imam Mahdi (AS) is one of the descendants of the Prophet (pbuh), who has been named after Prophet (pbuh); however, some Sunni scholars have quoted hadiths the content of which is different from the above, claiming that Mahdi is a person has been named after the Prophet and his father's name resembles that of prophet’s. Thus, if these hadiths are seen reliable, the Promised Mahdi in the Sunni traditions is different from the figure introduced by the Infallible Imams as the Imam Mahdi (pbuh). This article deals with the hadiths that explain the lineage of the Mahdi (pbuh) in the Sunni sources. It initially endeavors to corroborate the authenticity of the hadiths according to which Mahdi (pbuh) is one of the progenies of Fatimah, followed by the textual and Feqh al-Hadith analysis of hadiths in which the name of Madi’s (pbuh) father corresponds to that of Prophet’s (pbuh),Accordingly, this group of hadiths are set against the majority of hadiths that have only specified the name of Imam Mahdi (pbuh). It is further demonstrated that hadiths that have merely stated the name of Mahdi (pbuh) without any reference to the name of his father are more reliable and preferable

The term “Ḥadīth”(حدیث) is of the commonly used vocabulary of the Holy Qur’an, and the term “Aḥādīth” (احادیث) also occurs in several verses and, of course, only in the form of two expressions of “Jaʻalnāhum Aḥādīth” (جعلناهم احادیث) and “Taʼwīl al-Aḥādīth” .(تاویل الاحادیث) Based on the literal analytical descriptive method, the present paper examined the two words “Ḥadīth” and “Aḥādīth” in Arabian culture and the Holy Qur’an and concluded that the word “Ḥadīth” does not mean absolute speech, but also it involves a speech containing an event or incident, found in all Qur’anic usages. The term “Aḥādīth” is also put originally as the analogical plural of the term “Uḥdūthah” (احدوثه, which means an event or incident that has been famous among people. In the Holy Qur’an, the expression “Jaʻalnāhum Aḥādīth” (جعلناهم احادیث), in negative context, refers to the torment of some nations and their transformation into well-known stories and tales, and the expression “Taʼwīl al-Aḥādīth” (تاویل الاحادیث)on contrary to the popular interpretation translating it into dreams, is intended for the end and outcome of events.

Spiritual conduct is the same inner movement and esoteric orientation in approaching God and ultimately gaining in the right sense. Each conduct requires a kind of spiritual excellence towards higher degrees of perfection, and involves a kind of mystical knowledge of God; the teachings of the Ahl al-Bayt clearly indicate the truth, the elements and components of the mystical manner of life, as well as the necessity of it. In the first part of the paper, we examine spiritual conduct and its elements and components in Ahle Bayt's teachings. On the other hand, spiritual conduct in the above sense is an indispensable necessity for human happiness. This is the merit and necessity of the mystical journey, in order to be free from the limits of emotional attachments, to reach the final stages of faith, and ultimately, to achieve the intuitive knowledge of himself and of God, which is discussed in the second part of this paper. The answer to a few ambiguities about the necessity of spiritual conduct is the final part of the study