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

Moral education constitutes one dimension of education, wherein the educator actively seeks to modify and rectify the learner's undesirable characteristics and conduct. Nevertheless, these pedagogical endeavours necessitate distinct methodologies. The pedagogical approaches prevalent within secular educational frameworks have undergone continuous transformation and development owing to an incomplete comprehension of the multifaceted nature of human beings. The disparities among these methodologies compel us to scrutinize more dependable approaches grounded in divine revelation and the teachings of those who have been nurtured within the school of revelation. Indisputably, the Nahj al-Balāghah, following the Holy Qur'an, stands as one of the preeminent compilations of Hadith, offering invaluable guidance for the moral education of humanity. Within the corpus of Imam ‘Alī's (p.b.u.h) teachings, Letter 31 occupies a unique position as a pedagogical charter. In this epistle, he comprehensively addresses diverse cognitive, affective, and behavioural strategies for moral education. This l inquiry, employing a descriptive-analytical methodology and relying on library-based research, concentrates exclusively on the affective dimension of moral education as delineated in Imam ‘Alī's Thirty-First Letter, endeavouring to introduce a variety of practical strategies within this domain.

This research has been done with the purpose of explaining the types of methods of understanding adjectives in the psychological verses of the Qur'an and with a descriptive-analytical method. The research findings show that in order to know the meaning and understand the psychological keywords of the collected verses, three methods can be used. The first method is "conceptology" or the discovery of the components of the psychological word, which is done by dividing its different dimensions. It has three functions. Also, the third method is to examine the "synonyms" of psychological words, the first step of which is to discover synonyms, and then, in the second step, to discover the characteristics of synonyms, which is done through the use of dictionaries, contexts, and other verses. As a result, in order to understand psychological terms, firstly, the components of the word such as roots, types, and works are discovered, and then the real, figurative, or ironic aspects of that word are examined, and finally, by discovering its synonyms and also examining the distinguishing features of the selected word. It is possible to provide new psychological understandings of the verse.

Methodological studies of Qurʾānic exegesis (Arabic: تفاسیر, tafāsīr is the plural form for tafsīr) are one of the necessities of research in the field of Qurʾānic studies, which in addition to helping to better understand and make more use of these tafāsīr, also provide the ground for a more accurate pathology of these works. This article, by collecting library resources and a descriptive-analytical method, compares the two tafsīrs of al-Durr al-Manthūr Fi Tafsīr Bil-Maʾthūr (Arabic: الدر المنثور فی التفسیر بالماثور, lit. is the scattered pearls: intertextual exegesis) and Jāmiʿ al-Bayān ʿan Taʾwīl āy al-Qurʾān (Arabic: جامع البیان عن تاویل آی القرآن, lit.  is the collection of statements on the interpretation of the verses of the Qurʾān) and tries to more accurately identify their method. These two mufassirs (Arabic: مفسر; plural: Arabic: مفسرون, romanized: mufassirūn, commentators) have a common opinion in adhering to the narrative exegetical method, but the exegetical method in al-Durr al-Manthūr is pure narrative and Jāmiʿ al-Bayān is religious circumstantial narrative (exercise of opinion). In addition, there are differences that can be seen in the exegetical books of these two commentators for the use of the tafsīr method, aḥādīth (Arabic: احادیث, singular: ḥadīth, traditions and narrations), the permissibility of ijtihād (Arabic: إجتهاد) in the tafsīr of the Noble Qurʾān, et cetera. This article after semantics and the literature review of the research introduces two tafāsīrs, expresses the interpretive method of the two mufassirs, the advantages and shortcomings of the two tafāsīrs, and finally, methodological and fundamental differences and commonalities between the two tafāsīrs.

Muhammad Baqer Hosseini of Ester Abadi, known as Mirdamad, is one of the great scholars of Imamiya in the 11th century of Hijri and a master of intellectual and narrative sciences. The dominant aspect of his verbal method is philosophical rationalism, that is, he pays special attention to the role of reason in religious issues with a philosophical approach. His verbal arguments include pure reasoning, pure narration, and synthesis; But the share of rational arguments is more. However, in theological issues - especially those that are dominated by narrative - he has also used narrative evidence.

The current relevance of Islam as a vital resource for identity development and global civilization is highlighted by the interplay of religious and Quranic knowledge on one side, and the reproduction of texts with secular perspectives—often conflicting with religious and monotheistic principles—in the humanities within Islamic nations on the other. This dynamic has elevated the importance of "method and methodology," particularly in the context of producing knowledge in the humanities. Despite significant efforts in the methodological aspects of psychological research, challenges remain. This study employs an interdisciplinary approach grounded in the Quran, aiming to innovate through a meta-synthesis method while critically assessing existing methodologies. The research utilizes meta-synthesis (systematic qualitative review) to evaluate the outcomes and insights of prior studies. Initially, it presents methodological insights derived from Quran-based psychological research within a framework that delineates both similarities and differences. Existing literature in this area is revisited, leading to the proposal of an improved method that leverages the strengths and addresses the weaknesses of current practices. The findings reveal a foundational methodology for analyzing psychological verses, which, through deep contemplation and meaning exploration, can enhance psychological knowledge. Ultimately, a holistic view of revealed texts—employing a timeless, universal, and inclusive approach—can extract psychological insights from the Quran while methodologically integrating Quranic wisdom with psychological sciences, focusing on applied skills to foster knowledge and understanding through an interdisciplinary lens.

The present study seeks to develop a model that meets the political needs of the present and future of the Islamic Republic of Iran, aiming to answer the question: "What components and characteristics should a political education model, suitable for the historical experience and current and future needs of the Islamic Republic of Iran, possess to train informed and active political actors?" This research employs the interpretive phenomenology method, which elucidates the interpretation of phenomena as understood from different perspectives by individuals, and the application of the integral theoretical framework that includes non-exclusion, acceptance of pluralism, creating intersubjective space, and recognition of the other. The research results showed that the political education model derived from this study, with its unique characteristics, can simultaneously achieve informed and active political actors from four perspectives: objective, subjective, intersubjective, and interobjective. However, it appears that due to reasons such as looking towards Western, Eastern, or Islamic models and the inefficacy of each, political education has not resulted in consciously and actively political actors. Therefore, the most important mechanisms and essentials of the political education model that can lead to conscious and active political actors in the Islamic Republic of Iran align with the integral theoretical framework, which is achieved through simultaneous consideration of these four perspectives.

For over a century, Muslim scholars have recognized the necessity of reinterpreting Islamic texts and utilizing the achievements of the humanities to understand, interpret, and explain these texts for contemporary humans. However, the use of various hermeneutical approaches has faced opposition among Islamic scholars; on the other hand, these adaptations have often lacked well-founded theoretical bases. Quentin Skinner, a prominent figure of the Cambridge School, has proposed a new method of text interpretation that has garnered significant attention in academic circles. This research introduces Skinner's approach and demonstrates its advantages for application in Islamic studies. The article analytically and comparatively examines Skinner's theories at the levels of epistemology and methodology, showing their suitability for application in the Islamic tradition. Ultimately, it was found that Skinner, by avoiding theorizing in metaphysical and theological debates and due to specific features in the fields of epistemology and methodology, such as intentionalism and avoidance of epistemic relativism, not only does not significantly conflict with our intellectual and cultural Islamic heritage, but his perspective is also suitable for application in Islamic studies. Due to his simultaneous attention to text and context, it can bring many interpretive, argumentative, and epistemological additions. Skinner's method, in addition to being applicable to the works of Muslim thinkers, is specifically applicable to sacred texts such as the Quran and Hadith, as they were also presented in specific conditions and contexts and, like other texts, have engaged in ideological norm-setting.

The belief in the afterlife and Resurrection is a fundamental tenet of theistic religions, and even non-theistic faiths exhibit variations of this belief. This study examines the life and teachings of Imam Reza (P.B.U.H) through a novel lens, focusing on the foundational beliefs concerning the afterlife. It seeks to answer the question of whether Imam Reza’s methods of interacting with his audience were systematically engineered or adapted to specific circumstances. Moreover, the study explores the applicability of his methods to the contemporary era. Through a systematic analysis of the Imam’s life and teachings, this research concludes that his methods of preaching, admonition, and counsel—aimed at preparing individuals for the afterlife, promising heavenly rewards, and warning against hellfire—were consistently employed to impart knowledge. The Imam’s innovative approach involved a synthesis of intuitive, rational, empirical, and scriptural methods, leveraging the innate human desire for salvation and employing universal tools such as reason and intuition. His frequent use of sacred texts in dialogues and debates further enhanced his ability to convey religious knowledge. It is argued that the Imam’s methods remain relevant and adaptable to the modern world.

Limiting the origin of thinking and research to the positions of creating questions and in other words, being problem-oriented in research is not always a solution. This problem is related to research in dealing with religious texts, especially in cases where the reader feels more comfortable understanding the meaning of the text, it can be harmful. Therefore, considering that religious texts are the main origin of religious knowledge and teachings, the relation between these teachings and texts needs more careful analysis. Regardless of the acceptability of a certain knowledge and teaching, documenting it with a specific religious text requires more precision. In the field of interpretation of the text and especially the interpretation of the Holy Qur'an, the self-evident meaning of the text, and in its obvious aspect, the Persianization of the meaning of the text, is a serious harm in this regard. Although many themes are not unacceptable, their attribution and reference to religious texts cannot be defended. In general, not paying attention to the difference in literature between the time of reading the text and the time of issuing the text causes self-evident damage in the translation of the text. Meanwhile, one should avoid extending the current concept of a historical term to the past. Finally, the achievement of this research will be that when facing a religious text, it is necessary to test the text in terms of its influence on the ideas of the reader of the text.

Haj Sheikh Morteza Ansari Qomi (1323-1391 A.H.), was considered one of the hardworking propagators of Islam. The late speaker was always the first person, in preaching and religious propagation as well as promoting and publishing hadiths of the Ahl al-Bayt. His will and sound of his minbar and good sermons was published all over Iran and he left good works in most of his propagation trips and his campaigns against Sheikhs, Sufis, Babis, Baha'is and communists. This study aims to identify the method of his propagation and speech and how he dealt with various social and religious thoughts and events. The method is library and field research. The findings suggest that the late speaker started his activities by using tools such as the verses, narratives and news that he had in his mind, with his own sweet taste and enthusiasm, and for forty years, he preached in the summer and winter, in the east, west, north, and south of Iran and al-ʿAtabāt al-ʿAliyāt (holy shrines of Shi'a Imams in Iraq including Najaf, Karbala, Kadhimiya, and Samarra). In any city of Iran, if a wolf opened its mouth to kidnap the youth of Islam, he would pounce on him like a roaring lion, break his teeth and sew his mouth shut. Now, on the 50th anniversary of his death, we have a brief description of his life and services and show a little of his knowledge, commitment and responsibility

The interpretations of the Qur'an are constantly being studied from different dimensions. Exploring each of these approaches is useful in the correct use of interpretations and validation of the components that affect the interpretive method. In this research, two important components of narration and reason have been validated in the interpretation of "Muqtaniyat al-Dorar wa al-Multaqatat al-thamar Sayyid Ali Haeri Tehrani" by 14th century Shiite commentators. The results of the research show that the basis of this interpretation is based on the ijtihad method of interpretation and the method of "Quran to Sunnah" and in explaining the verses of the Quran, the narrations of the Infallibles (AS), the sayings of the Companions and their followers have been used. In the theoretical realm, the utilization of reason is also explained, and in the practical realm, various types of interpretive ijtihads such as the explanation of details, absolute restriction, explanation of morphological, syntactic, and rhetorical issues can be achieved. Haeri's views on Quranic sciences; Such as: recitations, abrogations, strong and similar, appropriateness, causes of revelation and Meccan and civilian are mostly in agreement with other scholars, but in some cases also have their own opinions. The author's knowledge of the Qur'anic sciences and its effect on her method of interpretation in interpretation is quite clear. How to interact with the opinions of other commentators, the use of context and controversy with the Israelis in the Qur'anic stories, is one of the important features of Muqtaniyat al-Dorar that distinguishes it from other interpretations.

The political education of students is of special importance due to its effects on human identity and future civil lifestyles. In the meantime, paying attention to the educational foundations of Imam Ali (AS) in Nahj al-Balaghah, due to his political growth, is emphasized by Muslim and non-Muslim world thinkers. Therefore, the aim of the current research is to explain the characteristics of in Nahj al-Balaghah.The current research is qualitative and its method is based on the meta-synthesis of Erwin et al., (2011). The research material consists of 68 articles and graduate theses about Imam Ali (AS)'s political education in Nahj al-Balaghah, which were presented during  2001-2020. The research sample includes 24 research that were purposefully collected and selected based on thematic data monitoring. he research data was gathered through a qualitative analysis of the studied documents. Based on the data analysis, the components of political education from the perspective of Imam Ali (AS) in Nahj al-Balaghah were categorized into 6 dimensions and 31 factors.These dimensions include the characteristics of goals, principles, and foundations of political education, teaching-learning methods, behavioral dimensions (trainer and learner), evaluation, and environment. Curriculum planners can design and develop a better political education curriculum by considering these features for the elements of political education curriculum and the factors affecting it.

Verse 140 of Surah Al-Imran, known as the verse of alternation, as well as some other related verses, including verse 104 of Surah An-Nisa ', refer to the issue of the vicissitudes of life and the tradition of evolution. Analysis and evaluation of various interpretive approaches, including pure, esoteric and diligent narration of the following verses, shows how the interpreter's approach and his use of interpretive data can lead to multiple understandings and sometimes disagreement. Based on the findings of this study, it can be said that the differences in interpretive approaches under the verses related to alternation, which are typically influenced by the interpreter's approach and how he cites interpretive data, lead to differences in understanding issues such as descent and descent space, meaning of words, the connection between verse 140 of Al-Imran and verse 104 of Nisa and also the difference in the interpretation of terms that deal with Islamic theology and beliefs in some way.

Despite the many works of Ibn Taymiyyah in the field of religion, he has no independent and complete interpretation about the Holy Qur'an. However, he has left some scattered works about Holy Quran's interpretation, which made it possible to infer his way of interpretation. He uses from theological method mostly and claims baseless consensus. Ibn Taymiyyah tries to doubt on the role of Ahlobayt, trying to highlight the role of Salaf without Ahlobayt. One of the other features of Ibn Taymiyyah's interpretation methodology is his arbitrary way of selecting the Quranic verses and Hadiths. In this essay and with a analytic-descriptive method, we are going to analyze the main factors of Ibn Taymiyyah methodology. By doing so, we can understand the Wahhabi ideology as well, since the Wahhabis are true follower of Ibn Taymiyyah.

Ayatollah Mohammad Taqi Mesbah Yazdi is a great theologian and philosopher and one of the famous and renowned in the field of intellectual and narrative sciences who has used these knowledge in theology. His method is the rational method in the issues on which the proof of revelation is based, and in the issues that the intellect cannot understand, he uses the narrative method, and in other issues, he has used the rational-narrative method. He used the rational and philosophical method to interpret, explain and interpret many religious verses and traditions, and he paid attention to the opinions of Islamic philosophers, theologians and mystics, Western philosophers and thinkers and gave fair and scholarly criticism.

The exaggerators (Ghulāt) were the first group of interpretive currents in Shiite history to introduce heresy into Islamic teachings by incorporating their exaggerated ideas into Shi'i interpretive and hadith texts. They were divided into two groups of atheists and non-atheists, each of whom entered Quranic interpretation with their own presuppositions and interpreted the verses of the Quran according to their own methods. Therefore, it is very important to know their bases and methods of interpretation in order to recognize them better. In this article, an attempt is made to extract the exaggerations in Shi'a Quranic commentaries. Using the descriptive-analytical-critical method, their foundations and methods are examined and criticized and validated with the help of hadith criticism tools. Based on the hadiths of the great exaggerators, it is found that most of their hadiths in the Shi'ah commentaries have fundamental problems in terms of sanad and hadith text. In addition, the contents of many of these narratives are in conflict with the principles and branches of Shari'a.

In the interpretations of the Qurʾān, a part of the increased information formed in relation to the text of the verses is a product of an analytical process, and another part is created by relying on other texts. In order to introduce these texts, the text of other verses, narrative texts and texts of former religions are often mentioned in the sources of interpretative research. In addition to the mentioned sources, part of the interpretation activities of the commentators have been in such a way that instead of directly communicating with Allah’s Word or within the context of direct communication with it, they have referred to the texts themselves that have been interpreted from the Holy Qurʾān; therefore, we can talk about another kind of conception and understanding, which is "based on interpretative tradition". In this type of understanding, the interpreter examines the interpretations instead of directly referring to the text of the verses. Based on a hindsight, and with a descriptive-analytical method, this research sought to introduce the styles of understanding based on the interpretative tradition, and further introduced the interpretive trends that are separate from the interpretive tradition. Collecting and quoting interpretive opinions, summarizing and purifying interpretations, explaining and combining interpretations, leveling and explaining interpretive opinions, and commenting on interpretive opinions are the main styles of understanding based on the interpretative tradition.

From a long time until now, one of the most important issues in the family and society is the issue of education; in all eras, scholars from different fields have sought to provide a suitable educational solution. Considering that Holy Qurʾān is considered as the last and most original divine book and its text is the same text revealed by Almighty Allah, it is of great importance to pay attention to Allah's educational method in Holy Qurʾān. The research seeks to extract Allah's educational model in Holy Qurʾān with a descriptive-analytical method. After studying the Qurʾān, we can see that a special pattern called taṣrīf has been used in the Qurʾān to introduce concepts; taṣrīf means "presenting a single concept with different methods". This educational style is a type of layered education that is used in different ways according to the audience's conditions. In many verses, Almighty Allah criticizes the concepts of the Qurʾān based on the audience; sometimes the addressee is the person of the prophet (pbuh) who used a polite method; sometimes the audience is believers, He encourages them; sometimes, hypocrites and Jews are addressed that allegorical and warning methods have been used and the like. The result is that education with taṣrīf style (based on changing the audience) is a special model for inducing concepts that can be used by everyone. This style has a great effect on the audience's better understanding of the meaning. Among the other results of this research, we can point out the foundation for designing an educational method that deals with the study of this style in Holy Qurʾān.

In an era where a proliferation of doubts threatens various segments of religious communities, recognizing effective methodologies for addressing these doubts is crucial. The sƯra (conduct) of the Ahl alBayt (as) throughout their lives provides a valuable source for confronting such doubts. This study, employing a descriptive method and an analytical approach, categorizes and compiles the strategies used by the Ahl al-Bayt (as) in addressing doubts, detailing their approaches to different types of doubts. Given that doubt arises from the mixture of truth and falsehood, the central strategy of the Ahl alBayt (as) in all methods of confronting doubt is to “separate the elements of truth from falsehood and challenge the false aspect of the doubt.” Their primary methods for addressing doubts include: utilizing the opponent’s accepted beliefs, exposing inconsistencies within the doubter’s beliefs or actions, refuting the foundations and assumptions underlying the doubt, employing reductio ad absurdum, arguing by demonstrating an event that contradicts the doubt, using analogy, referencing maতsnjsƗt (perceptibles), and applying the principle of rational precaution.