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

To establish the authority of the Quran as a comprehensive and infallible source in the humanities, interdisciplinary studies between the Quran and the humanities can lay the initial groundwork. Given the differences in research methodology between the humanities and the Quran, it is necessary to develop a methodology for interdisciplinary studies that facilitates epistemic connections between the two fields. To achieve this goal, considering the differences between existing humanities methodologies and Quranic studies, it is necessary to examine the methods through which an epistemic connection can be established between the data of the humanities and Quranic knowledge, and ultimately, an appropriate methodology should be presented. Methods such as discovery and inference, confirmation and completion, evaluation and refinement, reliance on Quranic presuppositions for the establishment of Islamic humanities, hypothesis formation based on Quranic teachings, indirect influence and non-intervention, and the production of humanities knowledge with Quranic fundamental teachings as theoretical premises are among the proposed approaches. However, none of these methods are complete or possess the necessary validity. Accordingly, this article, using a descriptive-analytical method, seeks to answer the question: Through what methodology can the scientific authority of the Quran be established in interdisciplinary studies of the Quran and the humanities? The findings of this research present a well-reasoned and acceptable methodology for interdisciplinary studies of the Quran and the humanities.

This article aims to explain and analyze the method of understanding the truth of the seven heavens in the Qur'an, and its method is theoretical in terms of its purpose, but in terms of the method of collecting data, it is a library. In this research, while referring to the verses about the seven heavens in the Qur'an and also stating the types of knowledge methods, it has been concluded that the first difference of opinion among the commentators in the interpretation of the seven heavens is the difference in their use of method data; Some have used the data of the experimental method and some have used the intellectual-intuitive method and each of them has interpreted the seven heavens in a different way. Second, the only way to know the seven heavens is the experimental method, and therefore, the correct interpretation of the seven heavens should be found from experimental science and modern technologies, and with expansion and accuracy. The tools of this science will remove a curtain from the curtains of the seven heavens and its truth will be revealed, and therefore either the interpreter must have his hand on the fire in the science of astronomy or wait for the results of the research of that science.

The Islamic Revolution of Iran established a religious government, which gave the clergy a special role and position. This role and position should align with the expectations of the people from this group. The significant social changes in the decades following the establishment of the Islamic Republic and the experience of the clergy's social role in these years may have changed the people’s expectations from this group. This study aims to understand the expectations of the people from the clergy, considering their function as a reference group in society. A qualitative approach using the Q-methodology was employed to categorize and analyze these expectations. In the first stage, 22 statements about the community’s expectations of the clergy were identified through 24 in-depth interviews with various social groups. Then, 40 Q-cards were sorted by the study participants on a spectrum from +3 to -3. Finally, using factor analysis of the Q-methodology, the community's expectations of the clergy were divided and analyzed into six categories: moral expectations, operational expectations, lifestyle-related expectations, promotional expectations, passive expectations, and managerial expectations.

abstract: The social interpretation approach is a method that was developed in the 13th and 14th centuries by Islamic scholars, particularly led by Seyyed Jamaluddin Asadabadi, with the slogan of returning to Islam. This approach became dominant during those periods through the efforts of his disciples, such as Mohammad Abdouh. Other approaches, such as scientific and rational approaches, emerged alongside the social approach and continued through subsequent ages, including the present era. “A Ray from the Quran” by Ayatollah Mahmoud Taleghani is one of the interpretations that represents both social and scientific approaches. In this article, while examining examples of the approaches and interpretation methods in “A Ray from the Quran,” we will critique some interpretations presented by the esteemed scholar using a descriptive-analytical method. The author believes that a portion of the scientific interpretation of “A Ray from the Quran” is not consistent with rational and narrative evidence, and these mistakes can lead to intellectual distortions regarding the prophets and the order of creation.

 One of the proposed approaches for developing Islamic and indigenous humanities (human sciences) is by referring to the Holy Quran. This article explores the methodology of producing Quran-based humanities from the perspectives of Imam Khomeini and Ayatollah Khamenei. According to their views, at least three approaches can be inferred for the production of Quran-based humanities: the conventional basis, the comparative basis, and the transcendental basis. These approaches result in the creation of three corresponding models of humanities, which can be categorized as conventional humanities, comparative humanities, and transcendental Quran-based humanities. The starting point of transcendental Quran-based humanities is the acknowledgment of the Quran’s scientific authority and the pursuit of knowledge for the sake of God. This process is followed by applying the method of comparison, which involves assessing the current state of human beings and society through the lens of the Quran. By identifying strengths, weaknesses, and solutions according to the Quranic perspective, this method shows the path to achieving the desired state. It is through this process that the Quran integrates into the humanities. Both Imam Khomeini and Ayatollah Khamenei have introduced and applied this method in their works and speeches. This article uses the method of implication, as outlined in the science of logic, to present the views of the two imams (the two leaders of Islamic Revolution of Iran) on the development of Quran-based humanities.

Ayatollah Seyyed Ali Behbahani (1303-1395 A.H.) is a prominent scholar in the field of intellectual and narrative sciences who has used these knowledges in theology. His method is the rational method in the issues on which the authenticity and authenticity of the revelations are based, and in the issues that the intellect does not have the ability to understand, his method is the narration, and in other issues, his method is the rational and the narration, with the priority of citing rational evidence. In order to infer and explore the word of truth from quoted sources, he has focused and emphasized on various meanings of reported verbs and statements, especially their binding meanings, and has made an admirable effort; As in those faith issues on which the proof of revelation is based, he has used the independent intellect well. His attention to the opinions of Islamic philosophers and theologians has not affected his independence of opinion and critical view, and at the same time, he has not deviated from observing ethics and fairness in the position of criticism.

After researchers are informed about the epistemological sources of the subject they are studying, they require an appropriate methodology to organize their intellectual structure or to engage with opposing viewpoints. The science of methodology can provide clarity on the criteria and standards of any field for its audience. To choose the correct and effective method, it is necessary to first examine various methodologies to gain a comprehensive understanding of them. This paper, using an analytical-theoretical approach, examines the methodology employed by Imami scholars in validating narrations and the critical analysis of the occasion of revelation (Shan-e-Nuzul) of the Verse of Wilayah. In this process, Imami scholars, in addition to proving the authenticity of the narrations, have utilized dialectical methods, such as making the narrations “mutawatir” (widely transmitted) based on the views of some prominent Sunni scholars, to refute opponents. The results of this analysis show that Imami scholars have extensively used both textual and scholarly tools to prove the authenticity of the narrations and critique opposing narrations.

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.

Explaining Ontological Foundations, Principles, and Methods of Sexual Education from the Islamic Perspective AbstractFrom the Islamic standpoint, sexual education refers to teaching ethical and religious criteria in relation to the sexual dimension of the human being. In this sense, there are generally three approaches, including (1) the monasticism approach, based on resisting sexual urges and prohibiting sexual awareness and education; (2) the reformist approach, founded on liberation from traditional sexual ethics, sexual freedom, as well as recognition of various sexual orientations; and (3) the moderate approach, derived from the main teachings of Islam regarding sexual needs and sexual education. Against this background, the present study was to explain the ontological foundations, principles, and methods of sexual education from the Islamic perspective, through a descriptive-analytical inductive method. The study results for the ontological foundations of sexual education were associated with God-centeredness, existence as the manifestation of the best system, coupled relationships, purposeful existence, and existence in the world and the hereafter. The sexual education principles also consisted of divine commands as sexual education criteria, sexual piety, sexual dignity not as the ideal goal, development of great human talents, marriage, conferring views on marriage, divine standards for marriage, reasonable purposefulness of sexual education, and freedom from self bondage. Besides, the sexual education methods comprised of sexual desire elevation to divine levels, continuous care, attention to normal sexual needs, sublimation, respect for marriage as the natural law, reference to others’ opinions on marriage, application of divine standards, sexual education based on stages of development, sexual abstinence, and remembering God in soul temptations.

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.