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

Muslim scientists and many orientalists, have considered Abdullah ibn Abbas as a prominent and influential figure in the emergence and development of various Islamic sciences including interpretation, vocabulary, history, and jurisprudence, from the past until now, and have considered an irreplaceable role for him especially in the field of interpretation. But some orientalists have tried to take the essence of Islamic teachings from the important figures of the starting era of Islam such as Ibn Abbas, and tried to show that they have been taken from Jewish and Christian religions.Therefore, according to the importance and position of Ibn Abbas and his hadith and interpretive heritage, it is necessary to evaluate this claim - which goes back to the last century. On this base, in this research, the point of view of those who accused Ibn Abbas for publishing Israeli traditions, have been criticized and evaluated.

According to the prominent and important position of Ibn Abbas in the science of interpretation and his influence in transferring religious teachings to new generation, it is really important to evaluate the claim of Orientalists that he was influenced by Jewish teachings. Therefore, the present article tries to check the truth or falsity of this claim by using the method of Isnad and content analysis in reference to sources and criticism of it.To achieve the result, the position and character of Ibn Abbas have been discussed according to different historical writings, and after clarifying his status in the science of Rijal from the point of view of Shi’ism and Sunnis, we’ve investigated the claim of one of the prominent orientalists, Goldzihar, and we have examined all his reasons by relying on historical-interpretive evidence, and then, we’ve examined the views of two Muslim scholars who were influenced by Goldzihar.

Checking the claims of Orientalists such as Goldzihar about the influence of Jewish teachings on Ibn Abbas showed that this claim is debatable. The traditions of the Prophet (pbuh) and Imam Ali (as) about the dignity of Ibn Abbas, on one hand, and his tauthīq by the Rijals of Shia and Sunni, on the other hand, show the validity of his traditions. However, Goldzihar emphasized Ibn Abbas' scientific referring to Ahl Kitab (the People of the Book) and believes that Ibn Abbas has referred to them when she had doubts. Goldzihar's reference to Ţabarī's interpretation, which itself faces criticism of Israeli traditions, and also his referring to people like Shabiban (164 AH) who could never visited Ibn Abbas (68 AH) in case of time, and the fake attributions to Ibn Abbas by placing mediators in the Isnads of his traditions, as well as referring to the correspondence of Ibn Abbas with Jilan Ibn Farweh who is faced the anxiety in the text and individuality and Isnad issues, shows that Goldzihar has made general conclusions according to a few examples. Some Muslim scholars have also been influenced by him in making this claim, including Aḥmad Amin, who cited Ţabarī's interpretation in his claim and accused Ibn Abbas for quoting a tradition from Ka'b al-Aḥbār, while there isn’t even a single tradition that Ibn Abbas quoted from Ka'b al-Aḥbār. Muhammad Hossein Zahabi is another one who defended this claim while acknowledging the publication of Israeliat by Ibn Abbas, and argued that most of the cases which are concluded in the Qur'an are detailed in the Testaments. So, Ibn Abbas has collected between these two prophetic hadiths: “ḥaddithū 'an Banī Isrāīl wa lā ḥaraja" (There is no problem to narrate from Bani Israel) and “lā tuṣaddiqū Ahl al-kitāb wa lā tukazzibūhum" (Do not acknowledge or deny the People of the Book). The first tradition was transmited by Abdullah ibn Amr ibn 'As and Abu Hurairah, who were the publishers of Israelite traditions, And also there are reports, in the Prophet's biography, about his prohibition and treatment with Jewish transmitters, that Ibn Abbas' lack of attention to this issue according to the public opinion of Sunni scholars who assumed the companions of Prophet to be righteous and fair, and on the other hand, the practical way of Ibn Abbas to forbid referring to Jews, along with his clear and transparent position towards them, as well as the presence of liars such as 'Akramah in attributing his own words to Ibn Abbas, makes it weak to relate this claim to Ibn Abbas.

The final point of research in religious sources about the influence of Jewish teachings on Ibn Abbas which has been brought up by some orientalists and Islamic scholars is debatable with the following proofs and evidence:The presence of Prophetic traditions in the honor of Ibn Abbas and his tauthiq by Rijaliun of Shia and Sunni;Incomplete and insufficient citations of orientalists such as Goldzihar in accusing Ibn Abbas for being influenced by Jewish teachings;The claim of some Islamic scholars such as Zahabi in repeating this inculpation influenced by orientalists, without providing sufficient Isnads;The referring of owners of this theory to Ţabarī's interpretation, which is mixed with fake traditions known as Israeliat;The existence of liars toward Ibn Abbas, who have related their own thoughts to him in order to gain credibility and validity;And finally, the practical way of Ibn Abbas who forbade referring to Jewish scholars and his clear position against them indicates that Ibn Abbas cannot be accused of publishing Israeli traditions.

One of the most effective verbal tools and styles in conveying the concepts and experiences of the nation, which has an ancient history, is storytelling. Stories and storytelling are not specific to a specific culture and land and have existed in every nation and society for a long time. Contrary to Jahiliyyah, where the ignorant storytellers used to tell stories for entertainment, education, and lessons in the Islamic society, this art got a religious color and the newly Muslim Jewish Qasasun used the teachings of their previous religion (Judaism) in the envelope of the Islamic religion, using the style of storytelling. They entered the culture of the society. Qassasun is a little-known and unorganized group that has had an effective presence in Islamic society for several centuries in such a way that in the books of Rijal and translations of the early and middle centuries of Hijri, besides mentioning various guilds of scholars, the group of "Qassasun" is also mentioned. And the word has come out. Since the fields of hadith, history and interpretation have been among the main materials and tools of Qasasun's speeches, their influence on Islamic culture is wide and significant. One of the areas where Qasasun's approach has not been spared is the field of Qur'an interpretation. Our goal in this research is to research and explain the characteristics and reasons of Qassasun's approaches to the field of Qur'an interpretation in the early Islamic centuries. The method of this research is a descriptive-analytical method based on library documents. The findings of the research show that the nature of the activity of this group in the field of interpretation of the Holy Qur'an was in conflict with the contents of the verses of the Qur'an and the teachings of Islam. One of the characteristics of Qasasun's negative approach to the interpretation of the Qur'an is verbosity in the interpretation of the Qur'an and the expression of marginal and unhelpful content while explaining and interpreting the contents of the Qur'anic verses. Even in the interpretation of words from the Qur'an that had a clear meaning or a clear and unambiguous appearance, they quoted long and strange words. Another characteristic of Qasasun's negative approach to interpreting the Qur'an is the distorted interpretations of the character and history of the divine prophets and the noble Prophet of Islam (PBUH). This distorted approach, the purpose of which is to destroy the spiritual and divine personality of the prophets, is based on intense piety, asceticism and pure worship of God Almighty, and an all-round, continuous and very strict jihad against the ego, lusts, carnal and satanic desires, and the purity of the prophets is essential in perceiving, communicating and acting on the divine revelation and their virtue, and lowering the status of the prophets to the understanding of the inferiority of human beings is a captive and a slave to the lusts of the self and is all materialistic and worldly. Another characteristic of the negative approach of Qasasun in the interpretation of the Qur'an is the distortion and destruction of the foundations and fundamental principles of the religion of Islam, that is, its principles, including monotheism, prophethood, resurrection and imamate, were exposed to distortion and misunderstanding and emptying it of the revealed teachings of the Qur'an. The main reason for the activity and negative and destructive approach of Qasasun in the interpretation of the Holy Qur'an is the lack of knowledge of Qasasun in the science of Qur'an interpretation and its rules. It is also a complete and comprehensive reliance on Israel. Punishers and Jews made a lot of effort to match the Holy Quran with the Torah. They constantly tried to make the Qur'an appear like the Torah, full of stories and legends, and to relate the myths and legends with the verses of the Qur'an. The Jews looked at the Torah as the divine book, and in their opinion, the narrations that did not agree with it were considered false. They put the Torah on the same level as the Qur'an.

Taqiyyah (Dissimulation) is mentioned as one of the reasons for issuing narration. Recognizing the narrations that were issued in special conditions of taqiyyah requires accurate examination; Because the innocent person(as) did not express his true sentence and correct opinion in this situation. The existence of such narrations is disputed in the field of interpretation. Those who believe in the existence of taqiyyah in interpretive narrations have determined characteristics for this category of narrations. In this article, using descriptive-analytical method and referring to the narrative sources, we are looking for an answer to this question, what are the characteristics of taqiyyah narrations presented in the interpretation? And is it true to claim that these narrations are taqiyyah? In this study, disagreement with the theological and religious foundations of Shia, agreement with the popular religion, popularity among the public, and disagreement with the context of the verses, have been proposed as four characteristics of Taqiyyah narrations. By criticizing and examining this category of narrations, the weakness of the claim that they are taqiyyah for reasons such as not having the most important characteristics of issuing a taqiyyah narration, stating that they are fake, Finding the way of the Isra'iliyyat in this category of narrations and the contradiction of some of these narrations with the verses of the Qur'an was clarified.

The ingress of Israʼiliyyat to Islamic sources was an unpleasant phenomenon which involved most of the Islamic educations. The trust of Muslim narrators to Jewish sources and people was efficacious in the spread and ingress of Israʼiliyyat to Islamic sources. One of the Islamic educational contexts that Israʼiliyyat entered in and caused fabrication is Mahdism. This article uses Hadith and historical sources and analysis in order to proceed the two political aspects of these fabrications and Israeli sources. The first aspect is the connection between Israeli narrators or Muslim narrators who were influenced by Israʼiliyyat and their contemporaneous politicians, and their search for making apocalyptical narrated things that benefit those politicians. The second aspect is the struggle of Israeli narrators in ascending the Jewish and Christian politics by quoting apocalyptical things to present the crucial concepts, places and symbols of Israel. Different kinds of fabricated quotations and narrated things can be studied in the two aspects above.

Earthquake, as one of the mysterious natural events with its terrible consequences, has led various ethnic groups and cultures to create legends and provide different interpretations about the causes and factors of its occurrence. In Islamic traditions, the causes of earthquakes such as Mount Qaf and the movement of earth-carrying creatures have been listed. Some Muslim thinkers have accepted them and others, citing traditions that say that as long as the content of the traditions is not such as the day knowing the night or the night knowing the day, they should not be rejected, they should remain silent in front of them and leave their knowledge to their people. Have. This research, which was carried out in a descriptive-analytical way and with reference to library sources, seeks to compare these natural causes in the narratives with the beliefs of previous cultures in this field.Investigations showed that there is a close relationship between these causes in Islamic traditions and myths of other cultures. The existence of these very close affinities with the myths of other cultures, the presence of people like Ka'b al-Ahbar in the documents of these traditions, which are present in the documents of many Israelis, and their opposition to sensory axioms and scientific certainties, which is as much as knowing the night and day, led us to this conclusion. that these narrations are not acceptable in any way and there is no room for silence and leaving the knowledge of these narrations to his family.

Reuven Firestone divides Yusuf’s article in the Encyclopedia of Islam into two sections: Quranic and post-Quranic texts, which is very inspiring and one of the strengths of this entry. This is because the processed story of Yusuf in the post-Quranic texts, influenced by the Old Testament, Israelites, narrative of forgers, and general literature, differs significantly from the story of Yusuf in the Quran. Although Firestone mentions the difference between the story of Yusuf Siddiq in the Quran and the Old Testament, he has not been able to follow up on this difference accurately. This present study employs a descriptive-analytical method to examine and critique this article based on the Quranic reports and their explanations in authentic Islamic hadiths. Among the criticisms made on the text of the article, which are also included in the achievements of this research, it can be mentioned whether Yusuf’s brothers sold him to the caravan? Was Prophet Yaqub’s (AS) reaction to Yusuf’s separation crying and mourning? Was he unaware of Yusuf being alive? Why didn’t Yusuf Siddiq come out of prison and did request the court on the ladies’ cutting their own hands from Pharaoh after interpreting the dream of the king of Egypt? Why is there no mention of Aziz of Egypt after the confession of those women and the beloved wife of Egypt about Yusuf’s innocence in the presence of the king of Egypt, and the king of Egypt chooses Yusuf Siddiq instead of him? Is Yusuf still Aziz of Egypt after the migration of the family of Yaqub to Egypt? If Yusuf is the ruler (king) of Egypt at this time, why didn’t his father, mother, and brothers prostrate to him; instead, according to the customs and traditions of the court of kings, the servants of the Egyptian court prostrated and paid respect to Yusuf, his father, and mother when they sat on the throne (“He raised his parents onto the throne”)?

A part of the hadith heritage is dedicated to interpretive narrations, and it is considered as one of the sources of commentators from the writing of early interpretive texts until today. Over time, the extent to which commentators have used narrations has not been the same according to the commentator’s method and his view of the authenticity of interpretive narrations. One of the so-called ijtihadi interpretations, which is also effective on subsequent interpretations, is al-Tabayan fi Tafsir al-Qur’an by Sheikh Tusi, he has used a large number of explanatory traditions in explaining the verses, and this use is accompanied by a documentary and textual evaluation of the traditions. In the document review, he presents other categories besides the common division of hadiths by the ancients, and in the document review, he also criticizes the narrator. In his textual analysis, he has used the submission of hadiths to the Holy Qur’an and Sunnah, intellectual analysis and the consensus of commentators. Paying attention to the Israelits and their criticism is also one of the significant points in the re-examination of the commentary narratives in al-Tabayan. Like his jurisprudence books, he has paid attention to conflicting hadiths and resolved the conflict between them by using preference, combination and kheer.

The status of women in different periods is influenced by the texts that came in the form of hadiths. Some of these texts have an originality after the period of the Prophet (pbuh) and were created for various functions. Israelite was one of the tools that helped to create texts needed for women in line with the goals of some rulers. Narratives mixed with Israelite are part of the larger flow of these teachings in Muslim narrative texts, of which the story of al-zuwjah’s betrayal is an example. In this way, the teachings of the Torah were usually presented in the format of traditions. In this research, based on the document-text dating method, it was found that the textual authenticity of the narrative of adultery was republished in the first half of the first century, and based on the document history, it was republished in the late second century. One of the results of creating this narrative was its various functions. The cultural function of this narrative in the first century was to limit women and its function in the Abbasid period was political and to keep women away from government positions and rulers. Considering the situation of the Jews in the neo-Muslim society of that day, the Israeli language was used to exploit the cultural and political goals of the rulers.

The book "Al-Akhbar al-dakhila" is one of the great works by Allameh Mohammad Taqi Shushtri, a contemporary scholar. He wrote this book about fake and distorted hadiths. This article studies one of the narrations that he considered to be fake in his book: The Height of Adam (peace be upon him). The present research, which examines the documentary validation and citation of the above narrative with a descriptive-analytical approach, shows that the late Shoushtari's criticisms of the narrative are valid, and the above narrative is weak in terms of its document and indefensible in terms of content. Although some have tried to answer and refute Shushtri's problems with the aim of defending the hadith, but the examination of the narration based on criteria of hadith criticism shows that such claims are not acceptable. The mentioned hadith is incompatible with the Quranic verses, authentic narrations, scientific findings and evidence and Shia theological beliefs.

In narration and commentary sources under verse 42 of Surah Yusuf, there are narrations about the appeal of Yusuf to the prisoner and as a result of forgetting the remembrance of God and his punishment by prolonging the imprisonment. Their thematic cooperation with each other and their multiple ways can to some extent express the documentary and thematic authenticity of the mentioned event; while the examination of the chanins and the texts of these Hadiths show that none of them can be cited and most of them have weak documents and have content problems. In terms of documentation, these Hadiths are Mawquf, cut-sources (Maqtu’), Munqati’, Marfu’, transmitted (Mursal), or suspended (Mua’llaq), or they have weak or unknown narrators. Their text also contradicts the verses of the Quran and there are conflicting, strange, unacceptable and far-fetched content in them. Also, conflicting narrations are seen against them, which have provided a correct interpretation of the verse. It seems that the roots of these narrations reach Ka'b al-Ahbar’s; Because he is older than other narrators. Therefore, after him, other narrators and forgers of Hadith have narrated his narration and expanded it. The existence of many similarities between the narrations of this stream strengthens this theory. Of course, it should be said that there is no mention of this process in the Bible. Therefore, this narration is among the Israelites that have no roots in the Bible, and Ka'b al-Ahbar did not receive it from the Bible.

Numerous Israʼiliyyat which had entered the field of Islamic culture found their way to commentaries by the beginning of compiling commentaries era and Shiite commentaries were not immune to this phenomenon, The first question in this article is what was the method of Shiite commentators’ confrontation and its roots. It can be said that the approach of Shiite commentators to Israeli narrations has not been the same. The origins of the interpretive approach to accepting such narrations can be: one, avoiding examining the authenticity of narrations and the other avoiding semantic analysis and presenting them for definite narrative and rational reasons. The present study is a library method that has studied the mentioned issue based on Quran and hadiths with a qualitative approach and applying documentary and textual analysis methods. The Shiite commentary "Monhaj al-Sadeqin fi ilzam al-Makhlefin" was written by Mullah Fathullah Kashani and followed by commentary of Abu al-Futuh Razi, it is the best and most comprehensive Persian commentary ever written according to some scholars. In the above interpretation, the Israeli narrations are seen to be studied.

Holy Quran is a book that contains one of the most fascinating and authoritative religious stories. Stories have a long history in the field of culture and transmission of human concepts and are the most compatible verbal form with the human mind; as a result, the audience is wider and are more influent. Holy Quran has used unique styles in designing stories, especially the stories of the Prophets. These spiritual stories were processed in a way that were completely contrary to the style and purpose of the stories of HolyQur'an when have been found by mythologists and Israʼiliyyat. The present article seeks to provide a brief overview of the five characteristics of Qur'anic stories, including "truthfulness, disregard for useless details, the fight against distortion, the introduction of Prophets as moral role models, and considering moral principles" with the five characteristics of Israʼiliyyat that are in very contrast to the characteristics of stories; that is, "myths and superstitions, paying attention  to useless details and particulars, the differences and distortions of the Israʼiliyyat narrations, and the distortion of the glorious reputation of the prophets in order to clarify the profound difference between the two methods."

One of the bitter facts of history, notably about the stories of Holy Prophets, are those many false and fabricated stories which in historical sources and narrative interpretations are dubbed as 'Israiliyyat' (Israelis). One of those verses which attracted the highest number of false narrations is verse number 24 of Josef. Some of Sunni interpreters, specifically Tabari, under this verse footnoted some narrations that evidently imply Josef's intention and determination in committing this offensive deed. Therefore, the present research study aims to encapsulate first that such a view is not in accordance with the divine and innocent status of the holy prophet and even contradicts the basic beliefs of the Muslims regarding the infallibility of the prophets; secondly, the content of this narration in terms of text and documentation for both Shia and Sunni distinguished figures is distorted.  Since those narrations are credited and correct that are not in contrast to Holy Quran and certain and authentic rational reasoning. Tabari's narrations do not possess such qualities.

The issue of the origin of Isra'iliyyat among Muslims and its entrance to the fields of hadith, history, and interpretation is very important. With the beginning of the age of Compilation of Interpretation, many Isra'iliyyat that entered the field of Islamic culture, entered the interpretations, that Shiite interpretations were no exception to this matter. The method of interaction of Shiite commentators with Israeli traditions from the direction of bringing the document, criticism, and rejection have been different. The Basic injuries of this interpretive attitude go back to two matter: One, avoiding traditions documentary study and the other, avoiding meaning analysis and presenting them on definite traditions and rational reasons; As the heritage of the traditional culture of the Ahl al-Bayt (AS), It is a treasure against Isra'iliyyat and superstition. One of the Shiite interpretations Manhaj Al-Sadiqin Fi Elzame al-Mkhlefin Written by Mullah Fathullah Kashani in which Israeli traditions are seen. the commentator sometimes these traditions have brought for critique; but in some cases, especially in the stories of the prophets, such as the story of Prophet Noah (PBUH), has brought the Israeli traditions without any criticism. these traditions, in addition to the shortcomings of the documentary, also had weaknesses in terms of content and with the explicit text of the Qur'an, the hadiths of the Infallibles (AS) conflict with reason and science.

A Surah Yusuf, the best of Qur'anic narratives has long been considered by scholars. Some of the interpretations and narrations that have been given in the most important sources of the Imamism and Sunnite regarding the interpretation of this surah and have portrayed the image of the infallibility of this divine prophet (AS) are mixed with the Israelites(jewish lore) and are in clear conflict with the doctrinal principles of the Imams. The predominant source of these interpretations in Sunnites books is derived from the Torah, which is quite evident in the commentaries of Tabari and al-Dar al-Manthur. What is also mentioned in the Shiite narrations of these deviations is, without a doubt, the repetition of the narrations of the Ahl al-Sunnites sources. A descriptive-analytical study of the interpretive and hadith sources of the two sects from the biography of Prophet Yusuf (AS) and the analysis and critique of the narrations contrary to his infallibility, on the one hand reveal the inaccuracy of these statements and on the other hand, reveals the real and divine image of that Infallible Prophet (AS) according to Qur'anic principles and texts and authentic hadiths.

The Holy Quran has narrated the vicissitudinous story of Yusuf  (peace be upon him) in the most beautiful way of storytelling for the sake of humanity. However, many fabricated narrations have been included with the aim of downplaying the guiding aspect of the Qurchr('39')an, following some verses of Surah Yusuf. In this research, the narrations regarding the cessation of the prophecy from the generation of the Prophet Yusuf (peace be upon him) have been criticized in terms of document and content. The main approach of this research has been that of a library method in which none of the five existing narrations were revealed to be authentic in terms of documents. In terms of content and in addition to the discrepancies in their text, they are openly opposed to the text of the Holy Quran and do not agree with the context of the mentioned verses. They are also not compatible with rational and doctrinal criteria, because they have damaged the status of infallibility of this great prophet. Moreover, they also have created an improper and unacceptable relation and clearly shown the robbery of the fabricators of hadith in this Qurchr('39')anic story

The phrase “Six Days” (A’raf: 54), which refers to the creation of the heavens and the earth in “six days”, goes back to the beginning of creation. From the first centuries of the history of interpretation until now, this issue has been the place of conflict between the opinions and the multiplicity of opinions of the commentators of the two sects with different schools of thought and different interpretive methods; It has been narrative, mystical, ijtihad and scientific, etc. In the meantime, a considerable number of commentators have interpreted the phrase “Six Days” into worldly days, and have also quoted hadiths about it, which coincide with the beginning of creation on Saturday, Sunday or Monday. This article, which has been done by descriptive method and using documentary tools, has tried to criticize the falsification of such hadiths or their example of being Israeli by presenting various scientific reasons and evidences. Evaluations indicate that the narrators and masters of these hadiths are suspicious and rejected, and almost none of the hadiths are free from weakness. The mentioned hadiths also have an anxious text in terms of text, and by presenting their content to the sound criteria of hadith criticism, including the Qur’an and science, it is proved that they are distorted. Considering the scientific miracle of the Qur’an and the explanatory approach of the authentic hadiths to the generalities of the Qur’an, identifying the pure and nonpure hadiths in this field, while achieving the principle of guidance, will be a barrier to establishing distorted hadiths in the name of Islam and claiming its teachings contradict with science by dissidents.

Understanding the views of Orientalists on the reflection of the stories of the prophets in the Qur'an to criticize and examine them, is an undeniable necessity. The present study seeks to critique the views of Meyer Yakup Qastar, a Polish and Jewish orientalist, on the story of the creation of Adam (pbuh). In this research, has been used the method of library studying with an analytical-critical approach. However, the study of Caster's views on the story of Adam (AS) has been the center of attention and analysis, however, the views of Muslim scholars have also been used to complete the discussion. The extensive attention to the narrations of the creation of Adam (PBUH) from Islamic sources indicates the deep research of Qastar in narrative-interpretive works. The fragmentation of interpretive narrations, the mention of the Israelites, the superficial and incorrect interpretation of the verses of the Qur'an, widespread use of weak narrations, and pay attention to contradictory narrations are the main critiques to Qastar's research.