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

The objective of this study was to examine the impact of the Islamic Revolution of Iran on the evolution of Daryoush Shayegan's understanding of the West. In this context, the concept of tradition and modernity in Shayegan's thought after the Islamic Revolution of Iran was analyzed based on a combination of Carl Gustav Jung's collective psychoanalysis and Martin Heidegger's hermeneutic theory, which served as the foundation for reviving Eastern spirituality against the dominance of modernity over non-European cultures. The most important issue for Shayegan was the confrontation of the Iranian people with the challenge of tradition and modernity. The primary research question is: What effect did the occurrence of the Islamic Revolution have on Shayegan's Western studies? The hypothesis is that although Shayegan at one point advocated a return to tradition and Eastern identity and criticized modern identity and modernity, even being in strong opposition to technology and modernity, after the Islamic Revolution and witnessing its transformations, he adopted a critical approach to modernity and the West. Shayegan after the revolution underwent significant changes compared to Shayegan before the revolution. He, influenced by Heidegger, was a critic of the West, believing that the West had separated from noumenon (existence) and focused on the phenomenon (appearance), which in Shayegan's narrative meant distancing from truth and being limited to the realm of appearances. However, in the 1990s, after distinguishing between religious and political revolutions, Shayegan arrived at the concept of fragmented identity and peaceful coexistence. This does not mean that Shayegan, having moved past the Islamic Revolution, abandoned spirituality. Rather, he believed, as Vattimo argued, that the fall of metaphysics would inevitably lead to the return of spirituality, and that the postmodern world would open up profound concerns for spirituality and the crisis of meaning for humanity.

The role of tradition in explaining the divine book does not appear only in the interpretation and explanation of the apparent meanings of the verses, but sometimes it is in the direction of generalizing and expanding the meanings of the divine verses. This generalization and development can be followed in different forms and in the framework of the rules and methods of conventional expression with custom and reason, and through this we can understand the connection between the apparent meanings of the verses and the concepts developed in the tradition and a clear understanding of the tradition's method in the application of the Qur'an. Expansion in the semantic range of Qur'anic words and contents is possible only when considering the capacity of words to include unfamiliar examples, although development through attribution is sometimes accompanied by claims of the Shari'a using the permissible method of attribution.The abstraction of verses from the characteristics and conditions of the space of revelation, as well as the extraction of general rules and comprehensive messages from verses, are other methods in which the development process has been carried out. The intention and will of different concepts at the same time, faces challenges and reflections. Acceptance of different meanings is sometimes possible in terms of multiple literary structures, which are reflected in one sentence. However, the non-employment of this method of expression by custom prevents the acceptance of such a method in order to develop the contents of the divine book from another point of view.

One of the social traditions mentioned in the Holy Quran is the "tradition of Tadafo". This tradition is one of the general divine traditions that is always in progress not only among humans but also among all parts of the universe, such as planets and animals, and its achievement is the creation of balance and continuity in life; in such a way that if this tradition did not exist, life would be disrupted and creatures would not be able to continue their lives. Despite the importance and role that the "tradition of Tadafo" plays in the world, this tradition is less known than other traditions, and sometimes Islamic scholars consider this tradition to be the same as more general traditions such as the tradition of the victory of truth over falsehood or the tradition of the rise and fall of nations and other similar traditions, and examine the Quranic verses containing this tradition under the same general traditions; while the tradition of Tadafo, while closely related to other traditions, is itself considered a separate tradition that has been established in line with the balance and equilibrium of the world system. Therefore, this article attempts to examining the tradition of Tadafo in terms of lexical and terminology and then explain this quranic concept and introduce its types using a descriptive-analytical method, and explain the relationship of this tradition with other similar traditions. The results of this research indicate that in two verses of the Holy Quran, the tradition of Tadafo is explicitly and directly referred to, and both of these verses try to expressing the tradition of human Tadafo. This tradition, which can be examined at two levels of Conversational Tadafo and military Tadafo, has its own special relationship with each of the similar traditions, in such a way that it is considered as the basis and foundation for some traditions and as the achievement and result for others. Sometimes the tradition of Tadafo acts as a tool or process through which some traditions are realized.

Hadith, after the Qurʾān, is the most significant source of religious knowledge, accessible only through single and recurrent narrations. Recurrent narrations and single narrations accompanied by definitive evidence are considered valid in all areas of religion without dispute. However, the validity of single narrations without definitive evidence in interpretation is contentious. Sheikh Mufid, Sheikh Tusi, and Tabataba'i do not consider single narrations in the domains of beliefs, interpretation, and history to be valid. The main question of this research is whether, from Sabzevari's perspective, single narrations without definitive evidence are authoritative in interpretation. Sabzevari considers referring to reliable and trustworthy narrations as essential to the faith and believes that the most important reason for the validity of single narrations is the practice of rational people. He holds that reliable narrations are valid everywhere, with no distinction between secondary rulings, interpretation, history, and beliefs. According to the author, this claim is not well-founded, and single narrations are not valid in interpretation. However, referring to them as a current scientific method and as a means of investigating evidence and achieving common knowledge is necessary. The research method is descriptive-analytical and aims to examine and investigate the validity and status of single narrations in the interpretation of Mawāhib al-Raḥmān.

Divine and providence have caused disagreements in interpretations due to the difference in meaning. This descriptive-comparative article has explored the role of these two terms in the guidance and destiny of mankind by comparing the opinions of Shia commentators about Divine and Providence. Some Shia commentators consider the divine to be the providence can be implemented as fixed laws. Others consider divines to be continuous regulations to guide mankind and providence a plan for creating and reforming human affairs. The most important finding is providence associated with innovation, and divines are part of providence. The conclusion is they believe that providence is ongoing in the whole universe, but the divines are related to human actions and are implemented after human behavior in the social and natural spheres. Some have introduced these two with a similar concept and sometimes with a difference in meaning; sometimes they have established a close relationship.

There are many traditions in Shi'a and Sunni books, which are known as the hadiths of the revelation of mithl (the like) and mithlayn (the likes) of the Qur'an; including: Innī 'uwtītu al-Qur'ān wa mithlahū ma‘ahū (Indeed, I have been given the Qur’an and the like of it along with it) and 'Uwtītu al-Qur'ān wa mithlayhi. The content of these hadiths is the revelation of the equivalent, or twice as much, of the Qur'an along with the revelation of the Qur'an itself from God to the Holy Prophet (S.A.W.). Considering the pivotal position of the Qur'an among Muslims and its importance in Islamic studies, the traditions concerning the revelation of mithl and mithlayn with the Qur'an have occupied the minds of both Shi'a and Sunni thinkers for discovering its quiddity and the way it is related to the Qur'an. The result of their scholarly endeavor has been the interpretation of mithl to sunna. There are some objections raised against this view. The clues and evidence in these traditions and in other hadiths indicate that the interpretation of mithl and mithlayn specifically as "expressive and interpretive revelation" is closer to the truth and is indeed determinate, rather than sunna in the general and technical sense, which includes the contents unrelated to the interpretation of the Qur'an.

Following the spread of renewal thought during the First Pahlavi era, and simultaneously with the changing political and social conditions of society and increasing awareness of the West, a new generation of intellectuals has emerged who, while having abundant access to and study of historical works, are familiar with deeper layers of Western culture and civilization. The present research aims to understand and elucidate the political thought of one of the most influential intellectuals of this period, Seyyed Fakhreddin Shadman, within the theoretical framework of Spragens' internal logic theory to answer the question of how Shadman has explained the crisis of political order and what ideal prescriptions he has proposed for its resolution. The research findings indicate that Shadman's fundamental issue is the cultural-political penetration of Western civilization. In his view, this issue stems from the existence and perpetuation of a colonial and missionary mentality. Therefore, he outlines the renewal and systematic restructuring of Iranian society based on preserving the complete national language (Persian) and embracing Western civilization with caution and inclination as the ideal order, and suggests national education strategies, acquisition of Western civilization prerequisites, lexicography, accurate translation, having the courage to recognize and not fear any thought or belief, and sending Iranian Persian scholars to Europe as solutions to overcome the crisis. These solutions indicate that Shadman links attention to the achievements of human civilization to self-confidence, preservation of authenticity and identity, and by emphasizing the necessity of actively engaging with the West in a scholarly and concerned manner, he underscores the importance of a correct understanding of progressive issues and designing compatible and culturally desired strategies.

The divine traditions are the same laws that Almighty Allah has implemented in order to plan the universe. Holy Qurʾān, in describing the history of individual human beings as well as past nations and civilizations, mentions events that can be repeated at any time as general laws, if the conditions are provided. Istidrāj is one of these traditions. Istidrāj means a gradual and step-by-step fall and an imperceptible approach to punishment.This sunnah occurs in both individual and social spheres. The realization of this sunnah is due to factors that have a lot to do with the behavior of people in society; and knowing those factors can prevent the society from being destroyed; and at the same time, it brought the tendency towards spirituality and moving towards the desired civilization. The main goal of this essay is the semantic study of the concept of istidrāj in the Qurʾān, and the review of the opinions and views of Muslim scholars about the factors and philosophy of the sunnah of istidrāj.

Nowadays, the Wahhabis considered many Islamic rules to be Heresy and accuse Shia and Sunni scholars to be heretic. One of the rules established by the Wahhabis is the "Abandoned Tradition". According to this rule what could be done at the time of the Holy Prophet but the Holy Prophet and his disciples have abandoned it, this is called "Abandoned Tradition". On the other hand, the Opponents of Wahhabism have always criticized this idea and believe that abandoning an act does not mean it is Haram. The Muslim religious leaders have not paid any attention to this Wahhabi rule.

One of the aspects of the life of Hazrat Zainab, the daughter of Imam Ali, is the sermons that he gave in Kufa and Sham, considering the importance of the content of the sermons and the high dignity of the daughter of Imamate and her role in defending the pure ideals of Islam, this article presents an interpretative study of the imla` and istidraj tradition in these sermons. Hazrat's citations in explaining the imhal tradition are based on the verse 178 of Al-Imran. The main question in this article is: "How are the Divine traditions of the Qur'an manifested in the sermons of Hazrat Zainab?" One of the main topics of the Holy Qur'an is the rule-based state of society and history, or the traditions and rules that govern society and history. Many of the verses of the Qur'an indicate that historical developments in society are not random and accidental, but subject to rules and regulations that Innate needs and human performance require such standards and they are interpreted as "Divine traditions" or "rules governing the process of society and history". The present research has explained and analyzed the subject by using the narrative method and processing of written documents and their organization. The investigation of this issue has been done with the help of searching related verses and traditions.

One of the important issues discussed in the field of criticism of Wahhabism is the issue of Tradition and Heresy. The Tradition means what has rooted in the Sharia, and Heresy is its Opposite. There are several definitions for heresy. The main axis of the definitions revolves around two issues; One is the absence of a principle in the Sharia and the other is adding something to the religion or subtracting from it by ascribing it to the Sharia. In the meantime, Wahhabis, by developing the concept of Heresy, considered many actions of Muslims as heresy. They consider doing any act that was not done during the time of the Holy Prophet, and his Companions to be heresy. on the other hand, they consider the new actions has no basis in the Sharia. Whereas we cannot claim that the new actions has no basis in the Sharia, and also if the Holy prophet did not do something it does not mean that action is forbidden.

Celebrating at the birthday of the Holy Prophet of Islam and the saints of God has been the tradition of Muslims throughout the Islamic world for centuries. This is because of commemorating the Holy Prophet of Islam (PBH). The Wahhabis doubted on the legitimacy of celebrating for the birthday of Holy Prophet, claiming that the Holy Prophet and his disciples have not done this themselves. But care must be taken that this is not a legitimate reason for forbidding the act of celebration, rather we must have an explicit religious text for declaring something Haram. the supporters of commemorating the birthdays consider this act as an example of bowing down to divine rites. They provide several reasons from the verses of the Qur'an to support their views, including: the Qur'an's advice on the need to remember God's Day, the need to celebrate divine rites, and etc.

The ḥadīth of "my companions are like the stars" (Arabic: اصحابی کالنجوم, Romanized: Aṣḥābī ka 'l-nujūm) and some of the aḥādīth (Arabic: احادیث, singular: ḥadīth) related to it have been disputed and refuted and proven in terms of wording and text by Shīʿa and Sunnī for centuries and these conflicts of discussions are seen in different Islamic sciences or independently in Islamic heritage, and although this ḥadīth and related aḥādīth are from Sunnī sect and most of the disputes have been carried out by them [Sunnī sect] and had different conflicted views and Shīʿa have reacted to it at the same time and while participating in these conflicts had approaches and positions which have been sometimes conflicting with it. But what were these conflicts and approaches? What are their credentials? And what are the consequences of these approaches and positions? It is attempted in this article by a descriptive-analytical and library method to answer the above questions while presenting historical disputes and Shīʿa positions and reveals that these conflicts and approaches are not coherent and include rejection and proof like Sunnī sect, along with justification of ḥadīth and aḥādīth related to it, and the reasons for rejecting it by Shīʿa as a fabricated ḥadīth or proving it along with the definition of the meaning of "companions" (Arabic: اصحاب; aṣḥāb) to the companions Ahl al-Bayt (a) (Arabic: اهل البیت, lit. 'people of the house') or non-deviant companions were too many and the most important of them is lack of the absolute justice of the Companions, conflict with the early history of Islam, the existence of conflicting aḥādīth and citing the views of Sunnī critics about such aḥādīth, and although Shīʿa justifications for this ḥadīth may be acceptable, but, the reasons for rejecting the ḥadīth as a fabricated ḥadīth are very high, strong and unquestionable, and these justifications rely on a few aḥādīth from the Infallible (Arabic: المعصوم, al-Maʿṣūm), unfortunately, relying on a hadith that is forged and fake itself, which is justified by the distortion, but, also the fakeness of these aḥādīth.

In the field of interpretation and understanding of the Holy Quran, referring tohadiths is important. According to the Hadith of Saqalain, there is a deep and valuable link between Ahl al-Bayt and the Holy Qur'an. Therefore, the use of his statements has always been the focus and emphasis of Qur'an commentators. In the method of interpreting the Qur'an according to the Qur'an, as can be seen from the appearance of Allameh Tabatabai's words and interpretation, he interprets the Qur'an independently of the hadiths. He uses the Qur'anic verses themselves to interpret the verses. Ayatollah Javadi has also paid attention to this method of interpretation. However, the examination of the interpretation process of both commentators makes it clear that they have used the Sunnah to understand and interpret the verses as accurately as possible. From his point of view, hadiths do not directly interfere in interpretation. But in matters such as stating the example and description of the verse, generalizing the meaning of the verse, determining and explaining the details of the verses, etc. traditions can be used. Also, correct hadiths can strengthen or weaken interpretations, and this issue does not affect the self-sufficiency of the Qur'an to explain its meaning. In the field of hadith criticism, two high-ranking commentators do not limit themselves to document criticism, but also examine the content of hadiths and provide criteria for understanding hadiths and identifying true and false hadiths.

The sayings, practices and taghrir of the Prophet (pbuh) have been spread in the early Islamic society under the influence of various factors and have been transferred to later periods. In addition to the assertions and teachings of the Prophet, another factor was the arrival of groups of new Muslims or seekers of truth to the presence of the Prophet, who were called "Wufud". The actions of "Wufud" include announcing the acceptance of the Prophet's mission, request the prophet's representative to accompany them to teach them the rules of Islam, and bilateral agreements in the field of war and peace. On the other hand, the Prophet's effort was to teach the principles of belief, Quran and the rules of religion, determine financial duties and sending letters and sending agent. By examining the books of history, Prophetic biography and schools related to the beginning of Islam, the most important issues exchanged and actions taken during the delegation's meeting with the Prophet can be read. The most important results of these journeys in the spread of Islam and the publication Sunnah, the following are worth mentioning: the teaching of monotheism and emphasis on ruin of the manifestations of polytheism, laying the foundations for the expansion of the territory of Islam, teaching the Qur'an and publishing its teachings, teaching prayer, explaining the financial rules of Islam, especially zakat. Knowing the methods and content of the Prophet's programs in this field can lead to more success in the present era.

Nowadays, the discussion of religion territory is one of the important and challenging debates in the Islamic world. Sayyid Aḥmad Khān Hindī has been the first thinker who followed his contemporary orientalists in talking about the boundaries of the Quran and sunna territory. The viewpoints that Sayyid Aḥmad Khān has provided in defining the boundaries of the Quran and sunna territory can be examined and evaluated in four directions, namely, sunna is the spirit of the divine message and its interpretation, and is similar to the Bible in this regard, sunna is mainly measured by intellect, and the otherworldly matters comprise the only arena of sunna revelation. However, there are some important criticisms against his viewpoints. First, he likens the sunna revelation to the Bible revelation, while there exist important differences between the two. Second, his consideration of the details of the sunna revelation as stemming from exegesis arises from Sayyid Aḥmad Khān’s viewpoint on the nature of revelation and his attribution of a human source to it. Third, adopting a strategic viewpoint to the qur’ānic verses leads us to the point that the human is created by God, and his will existentially and legally depends on His will; therefore, despite having the grace of intellect, he faces limitations in all paths of knowledge. Fourth, his viewpoint on revelation is similar to the Christian thinkers’ stance in this regard, and this viewpoint does not agree with the infallibility of the prophets.

The approach of Muslim thinkers in the past centuries regarding the place of hadiths in the understanding of the Qur'an can be considered as a broad spectrum, one end of which is those who believe that there is no need for hadiths in understanding all levels of the Qur'an, and the other end is those who believe that the understanding of the Qur'an is completely dependent on the hadiths of the Prophet and the innocents (PBUH). In the meantime, it seems necessary to pay attention to the perspective of the contemporary socio-cultural flows active in Iran, which are operating in the field of deliberation in the Qur'an and present their special foundations and methods to society in the form of educational institutions. The method of this research is the descriptive-analytical approach. By investigating the written works and interviewing some professors of the three schools of thought, "Mohammad Hossein Elahizadeh", "Ahmadreza Okhovvat", and "Mohammad Ali Lesani Fesharaki", it was clarified that these three flows, by separating the levels of understanding of the Qur'an into two areas of "deliberation" and “interpretation”, define a different position for hadiths in each of these levels in such a way that they consider deliberation in the Qur'an to be completely independent of hadiths and only recognize the supporting role of hadiths in this area. However, they believe that the interpretation and explanation of the Qur'an are the responsibility of the innocents (PBUH) and consider it permissible for the scholars and mujtahids on the condition of learning from them.