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

Khair is one of the practical words of the Arabic language, the conceptual and examples of which are used in human life. Structural semantics uses the methods of Qur'anic studies to extract the latent meaning of the text from a network of conceptual relationships. The present research based on companion and successor relationships with a constructivist approach to lexical-semantic analysis seeks to discover the semantic components of good in the Qur'an. External emergence, especially in the position of action, infinite blessings of absolute good, both material and spiritual, heart belief, desire, dispersal, touching, finding, and clinging are the semantic components of "good" through relationships and in the axis of the substitution of pure obedience in science and practice, return to the main source of charity, the well-known good deed of reason or sharia, it includes expansion, restraining the soul from deviation, desire, revealing human purity, embodying deeds in the resurrection.

Conceptual relationship assessment between the verses of the Holy Quran is a subject that has attracted the attention of Quran researchers for a long time. In the present article, the content of verses that include the phrase “ma ʿindallah” (what is with Allah) with the two attributes of being better and more lasting and evaluating the extent of the relationship between them and the phrase “baqīyyatallah”  (what remains of Allah’s provisions) has been studied focusing on Chapter al-Qaṣas, verse 60, al-Naḥl, verse 95-96 and Hūd, verse 96. The present study, conducted through a descriptive-analytic method and relying on the Quran through Quran exegetic method, strives to find the relationship between the concept of ma ʿindallah which refers to the hereafter and spiritual and positional closeness, and baqīyyatallah which refers to something that God has intended to endure and its termination is impossible and strives to prove, with the help of narrations of the Infallibles, that the divine prophets, the pure Imams in general and specifically the Imam of the Time (may Allah hasten his reappearance), are among the instances of baqīyyatallah and God’s purpose in the verse, “what remains of Allah’s provision is better for you, should you be faithful…” [11: 86], is to attract the attention of the believers to the most complete instance of baqīyyatallah and the last divine proof and provision. And by recognizing the instance of being better and more lasting and its most manifest instance and through him, one can arrive at divine recognition, servitude, and closeness (ʿindiyya).

The tradition of "Good for Women" is one of the famous traditions that have been reported with various expressions in the historical, ethical and hadith texts of the two main Islamic Sects. However, in the conducted studies, despite the report of the tradition in various hadith texts, more attention has been paid to the implication of this tradition than to its Isnad validity. While this tradition is reported in the form of a "mursal" in most sources, and sometimes go with iḍṭirāb in the text. In the implication section, most of the researchers consider the tradition to refer to a special ruling about women and believe that women should avoid being in the community by dealing with activities related to housekeeping and raising children. While ignoring the authenticity of this hadith, if only the content of the tradition is considered, other views can be proposed about it, and women cannot be deprived of their right to social presence based on this report.

In this research, focusing on the reporting process of the tradition of "Good for Women" in the hadith sources of the two main Islamic Sects, the isnad status and its textual changes in different texts have been evaluated. In this regard, all the sources in which this tradition is narrated have been studied and analyzed. The Shiite sources in which the tradition is reflected are: "Da’ā’im alEslām", the book "Mūlid fāṭimah" or "Akhbār fāṭima", "Makārim Akhlāq alNabī wa alA’immah", "Manāqib ‘Āl Abiṭālib", "Makārim alAkhlāq", "Kashf alGhummah fī Marifat alA’immah". Among Sunni sources, this tradition can be seen in the books "Ḥlyat al-Awliya wa Ṭabaqāt al-Aṣfiya’", Iḥyā’ Ulūm alDīn", "Kanz al-Ummāl fī sunan alAqwāl wa al-Af’āl".

Research in hadith texts is one of the necessities for the correct understanding of jurisprudence and moral issues, which has always been the concern of Islamic thinkers in line with the detailed analysis of religious teachings. Generally, hadith scholars do not limit the final evaluation of hadiths to the examination of Isnad, but also consider it necessary to analyze hadiths in terms of text and content. Because neglecting each of them leads to misunderstandings and misconceptions of the Sunnah and the words of the Prophet (pbuh) and Imams (as). Among the notable traditions in the hadith texts that are found in Shia and Sunni hadith sources and various analyses have been made about them, is the hadith "kjayrun linnisā’I an lāyarayna al-rejāl wa lāyarāhunna al-rijāl" This tradition has been reported in different sources with different words and attributed to Ḥaḍrat Zahrā (as). The analyses presented around this hadith are so different that sometimes no common value can be found between them. For example, a group has concluded that women must not appear in the community but stay at home, only by addressing the words of this hadith. On the other hand, another group, emphasizing the weakness of the chain of transmission, considered the hadith to be invalid and rejected it.

The tradition of "Good for Women" is found neither in any of the four Main Shia hadith books nor in six authentic Sunni ones. Additionally, in most of the late hadith sources, it has been transmitted in the form of "mursal", without valid sanads. Furthermore, although some sources have presented the tradition as "musnad", most of their transmitters are accused of lying, fabricating hadiths, and falsification. After all, accepting the transmission of the hadith from the "Imam", it should also be noted that according to the literal meaning of the word "Ra’y", the meaning of "Ru’yah" is the staring and precise and lustful gaze of alien men and women at each other, not the fleeting and natural gaze that is common in social interactions. In addition, considering that a woman as a human being is responsible in social and political issues and it is not possible to deal with this responsibility except with a chaste presence that is in accordance with the laws of Islamic Sharia, and considering the practical life of Ḥaḍrat Zahrā (as) as a perfect role model of a responsible woman, it can be said that in this hadith she invited everyone, especially women, to observe hijab and chastity in the community, because Islam prefers the law-abiding presence of women in the community to their isolation

Frequent citation of the hadith “niyyat al-mu’min khayrrun min ‘amalih” (the intention of a believer is better than his deed) in different academic fields suggests the importance of this hadith among the Muslim scholars. As for the concept and tenor of this hadith the viewpoints are different so that more than ten points of view can be mentioned in this filed, some of which, however, can refer to one another, and most of which are either totally harmed and rejected, or are imperfect and lack the required comprehensiveness. In these conditions, that view seems to be acceptable and defendable that is adequately supported by traditions. Based on this view – which is termed “aṣālat al-niyyah” (genuineness of intention) - it is the intention that is considered as the basis of deed and that forms it. Therefore, the foundation for evaluating of an act and the criterion for being it good or evil is the intention.

The relation between virtue, intuitive knowledge, and goodness is one of the basic pivots of philosophy of ethics. The kind of outlook on this relation would naturally lead to some outcomes concerning scientism or pragmatism or adopting a third viewpoint. In this field, Plato – the great Greek philosopher – and Mullah Sadra – the great thinker of Islamic philosophy – both have an exclusive outlook about virtue, which confirms a close relation between ethics, epistemology, and ontology. While studying the philosophical principles of Plato (including the idea theory) and Mulla Sadra (including the analogical gradation of existence as well as a specific perspective on soul and its ontogenetic motion) and with the use of an analytical-descriptive method, this research is intended to express the similarities and correspondence of their opinions and explore and analyze the differences existing in this respect. By expounding the notion of virtue and structural analytical of opinions as well as noticing the different philosophical principles of the two thinkers, one can find out the existential identity of intuitive knowledge, virtue, and goodness. The unity of the above three categories would be with an emphasis on the centrality of intuitive knowledge and its conceptual command on virtue and goodness; in such a way that the actualization of intuitive knowledge means attaining virtue and appearance of goodness.

The issue of evil is one of the most challenging issues of philosophy and theology. Some thinkers in the history of theology have sought to deny the existence and attributes of God on the basis of the problem. Many scholars, however, have tried to give a solution for the problem of evil. In this article, the most important theological solutions of the optional evils, as viewed by Mulla Sadra and Augustine, have been studied. The philosophers` similarities and dissimilarities in this problem, but because of their belief in monotheism and their attention to the works of Plato, their similarities are far more than their differences. They consider man as a creature of free will and, therefore, human actions are sometimes good and sometimes evil. Though the solutions of optional evil may not be used for all evils, a significant portion of the evils, namely moral ones, may be justified

According to the Quranic teachings, the purpose of creation is worship to God and journey in the righteous path. However, it may seem that the creation of Satan who is never set on the right path and prevents human being from achieving his destination is absolute evil and against wisdom. Allameh Tabatabaii holds that fulfilling the purpose of creation, that is worship of God, relies on perfect universe based on which every creature with whatever potential it has plays its role in a status which is determined for him. Thus, the function of Satan is to prepare a situation for the examination of mankind through his temptation so that true humans can ultimately achieve pillars of perfection and salvation. Therefore, there is no absolute evil in the perfect universe at all. On the other hand, Fakhr al-Razi does not regard the purpose of human creation relying on another cause. In his view, the purpose of human creation is not actually his perfection through worship to God because in this case God would need a medium to give blessing to a creature while He can bless whoever He pleases, needless to any medium and He is not asked in His acts. Hence, it cannot be said that the existence of the perfect universe is essential. By this theory, Fakhr al-Razi sets aside divine wisdom and the righteousness of divine acts.

The purpose of this study was to investigate the nature of satisfaction and its theoretical base according to Islamic sources. The research was a library type, and its method was content analysis using the psychologically understanding model of religious texts. Research findings were that satisfaction is a positive evaluation of the whole life and as an internal sense is a combination of “adaptation”, “acceptance”, and “happiness”. Theoretical base of satisfaction according to religious sources is based on “good”, upon which if life evaluated good it would cause satisfaction. Based on these two findings, satisfaction realization is due to: 1) the potential to adapt to existence’s facts and to adjust expectations and ambitions, 2) knowing the good which is a necessity and prelude to the good factor in satisfaction, 3) making good and making a good life, 4) seeking good and discovering life’s positive things, 5) believing in good and the faith in goodness of God’s creations, 6) tendency to good in evaluating life which results in differentiating good from evil and discovering life’s goods, 7) embracing and accepting one’s situation, 8) feeling joy and happiness in regards to one’s possessions and current situation. The research conclusion is that making and increasing satisfaction in people and society require to regulate expectations, to modify people’s cognitions and evaluations to make the expectations real and the goods in life realized, to encourage efforts in making life good, and to develop the state of acceptance and bliss in people.

The problem of good and evil is one of the profound issues in philosophy and theology that continued to draw the attention of thinkers and has been subjected to critical examination. Islamic philosophers particularly advocates of Sadra’s theosophy, among others, endeavored to deal with the problem rationally and justify the sufferings and evils of the world on well-established arguments. Depending on three bases of fundamental reality of being, privation of evil and the idea of the best possible world Mulla Sadra attempted to give response to the problem. Since the notion of privation of evil has serious critics among western philosophers as well as Muslim thinkers, the present article tries to respond the related objections and defend the nature of evil as privation by explaining the relation of good and evil with fundamental reality of being in the eyes of Sadra and such followers of transcendent philosophy as Hakim Sabzawari and Javadi Amoli providing sound arguments for privation of evil through new method and by consulting the main references such as Asfar and Masha`r and other works by Mulla Sadra.

Semanticsdeals withthestudy ofmeaning. “Meaning’’ is awarenessofcultural context and the relationship between a word with other words in a text. This article analyses the meaning of“beneficence’’ only in the Holy Quran usingsemantics based on thelinguistic contextby studying of syntagmatic and paradigmaticrelations. The synonyms of beneficence are piety، good and justice. Also its substitutes are “good deed’’، “goodness’’، “the good action’’، “bounty’’، “disbursemen (Infaq) ’’، “voluntary charity (Sadaqah- Sadaka) ’’ and “Alms (Zakat) ’’. The opposite terms are “oppression’’ and “offence’’. Wecan discoverthetrue meaning ofbeneficence by analyzingthese relationships. The beneficence is any good deed thatgoodandits virtue is apparent and clear which allpeople are interested in it with piety ofself and human beings does it in its appropriate position according toreligiouscriteriaandasan act of worship or a devotional practice in format of physical or hearty good and with bounty or grace and mercy or generosity forthe happiness of others، self-enrichment and nearness to God.

In this article the conceptual dimension of the “Good Deed (salih Deed) in Qur’an” is presented which is recognized completely from “Khayr Deeds” and “Hasan Deeds” ones. According to this article the Good Deed in Qur’an is a completely religious deed which is introduced to people by their religions. Each religion has its own special Good Deed, which determines its conceptual dimensions from the similar ones. The conceptual relation between faith and the Good Deed is presented which shows a direct relation among them.

The question of good and evil is among problems discussed by scholars and researchers from ancient times. Existence of evil affairs such as death، disease، disaster، poverty، impotence، pain، suffering، difference in creation and society، war، and Satan has caused some to believe in the lack of justice in the cosmic order. The approach of contemporary religious critiques to the question، however، has remarkably changed. Presenting answers of Islamic sages to the questions، the present essay offers the approach of some contemporary thinkers in this regard and precisely analyzes the problem from a philosophical perspective through expounding some well known opinions.