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

The relationship between jurisprudence and ethics is one of the important and influential issues in Islamic knowledge. Various views have been proposed regarding their relationship, which can be divided into three spectrums of unity, disharmony and interaction. In this article, one of the distinctions between the two, based on the Qur'an and tradition’s teachings, and for the benefit of union of jurisprudence and ethics, has been examined and criticized. The proposed distinction is a subject distinction, which means that the subject of jurisprudence is human behavior and the subject of ethics is the virtues. The method of discussion is the collection, classification and semantic analysis of narrative propositions. As a result, three arguments based on narration can be made on the lack of separation between behaviors and properties. The purpose of separation is to form two separate knowledges for properties and behaviors. These arguments include the unity of context in dealing with virtues and behaviors, the integration of topics related to behavior and virtues, and the greater importance of the human being than behavior.

Hazrat Zahra (pbuh) is the best lady who has a privileged and unique position in the perspective of the Qur'an and Ahl al-Bayt. She is the only woman whose virtues and human values ​​are fully embodied in her stature. While she has common virtues with the Ali 'Abā, her sincerity in service and steadfastness in the path of truth, as well as her appearance as a woman, have established specific virtues in the existence of that lady, which only comes true in her stature. Although scholars and scientists have always tried to recount the virtues of her and created many works in this field, the lack of coherence in the form of a short and expressive plan was a gap that this article has tried to fill and to retell Hazrat Zahra's common and exclusive virtues in a coherent and systematic manner and according to the structure of the article for the audience and the scientific community. 

In the process of organizing this research, first, data and information (as research materials) were collected from relevant sources and then analyzed using the method of description and analysis. These sources primarily include the Holy Qur'an, in which there are many verses on the dignity of Hazrat Siddiqa Tahira, the traditions of the Sh'n Nozool, and some Shia and Sunni sources of interpretation, such as Ruh Al-Ma'ani, Al-Dur al-Manthur, Al-Kashaf, Al-Tafsir al-Kabir, Al-Burhan, Tafsir al-Qomi, Noor al-Saqalain, etc. revealed these verses. Verses: Tat'hir, Mubahalah, Mavaddat, Kalamat, Dhavi Al-Qurbā, It'am and Ithar are some of the things that show the virtues of her. After the Qur'an, hadiths are the most important source that shaped the materials of this research. These hadiths have been collected and analyzed from some hadith sources of Fariqain, such as al-Kafi, Ma'ani al-Akhbar, Kashf al-Ghumma, Sahih Muslim, Musnad Ahmad, Sunan Tirmidhi, etc. It should be mentioned that many virtues of Hazrat Zahra have been narrated in tradition works, and in this research, in accordance with its limited capacity, parts of these traditions have been reported from some tradition sources. In addition to traditions, in some cases, the sources of Sirah and history such as Seiar A'lam Al-Nubala and Al-Isti'ab have also been used. 

Analyzing and questioning some verses of the Qur'an by using interpretive sources and traditions of Sha'n Nuzūl, as well as examining interpretive and hadith reports about the virtues of Hazrat Zahra Marzieh, led to the following results and findings a. Some virtues are common between her and other al-Kisa companions, which are: 1. Purification from impurity based on the Taṭhir verse; 2. The criterion of right from void according to the verse of Mubahalah; 3. The obligation of her devotion as the reward of the mission based on the verse of Mavaddat; 4. She is one of the examples of Dhavi al-Qurabā; 5. She is one of the people for whom Surah "hal atā" was revealed in praise of her infinite sincerity in feeding the poors and the orphan; 6. Based on some verses and sayings of the Messenger of God, she has infallibility; 7. She is the one who was a Muhaddith and the angels had intercourse with her; 8. She had the Velayat al-Takvini and miracles and could make conquests beyond the laws of the natural world; 9. She knew the knowledge of the unseen and narrated all the incidents and events to Ali until the Day of Resurrection. 10. She has a special place in the Day of Resurrection and is the founder of intercession.b. Some other virtues are specific to the person of Siddiqa Tahira, which are: 1. Hazrat Zahra is Ummu Abi-ha, which represents the peak of the companionship of the Messenger of God with his daughter, and that Prophet sought his peace in her daughter; 2. She was a part of the Prophet's body and a part of her father's existence; in such a way that her father considered her as the fruit of his heart and soul in his body; 3. She was the most beloved person to the Messenger of God; 4. She was the master of women in this world and the hereafter, and this mastery was a title given to her by her father, who called her "sayyedah nisā' al-alamin and sayyedah nisa ahl al-Jannah"; 5. She is Batūl and whatever hinders the worship of God is far away from her; 6. She is the axis of God's anger and pleasure, and whoever offends her, has incurred God's anger, and whoever pleases her, has earned God's pleasure; 7. She is the only equal in rank to Ali, whose marriage was ordered by God. If Ali didn’t exist, there would be no dignity for her. 8. She was the first and foremost defender of the Velayah, and defending the Velayah until her death was something that prevented Ghadir from being forgotten.

The material that was stated is a documentary list of the prayers of Hazrat Zahra, which was organized based on some Qur'anic data, traditions, etc. What follows from these contents is that in this article, with the aim of presenting a coherent plan and a specific framework of the virtues of Hazrat Fatimah in the format and capacity of an article, drops from the infinite sea of ​​human qualities of that lady were listed; Hoping to guide the reader to a specific framework and order. Achieving this goal never means expressing the set of virtues of the supreme lady of Islam; Because the existential and royal personality of Siddiqa Tahira is superior to being written or spoken. Each of the titles mentioned in this article can be the title of a book or an independent article, and the way forward for researchers is still open, and the author of this research expects others to open new horizons in this direction.

The Holy Prophet (PBUH) and his family have always had a specific position among Muslims. From among these great figures, Fatima, the daughter of the Holy Prophet (PBUH), has been especially the focus of attention of the well-known and common Ulema. World famous Egyptian scholar,  Muhammad bin Muhammad bin Abdullah (975-1035), a follower of Shafei jurisprudential system of Islam who is known as “Qalqashandi has written a book titled as Al-Montaghi men Ethaf al-Sāel bema le Fatima men Al-Manāgheb wa al-Fadāel devoted to Fatimah’s virtues. In the given treatise, Qalqashandi has tried to precisely quote the contradictory narratives and synthesize them in the best way possible to familiarize the reader with different ways of quoting the hadith from different narrators. In this article, the researchers have tried to criticize Qalqashandi’s views as one of the common ulema in his treatise- as one of the sources available on Fatimah Zahra (PBUH)- by analyzing the sources used by him, explaining the features of his work and scrutinizing it.

Virtue ethics is a moral theory that is particularly focused on the agent’s character and characteristics. Virtue ethics is contrasted with act-based theories (deontological and teleological theories) . It seems necessary to identify the Quranic perspective on normative moral theories, since the Quran is the most important source of Islamic beliefs and acts. Thus, in this paper, we seek to precisely formulate virtue ethics and its properties, and then look for the Quranic view of such ethics. The view gleaned from the bulk of Quranic evidence is an endorsement of virtue ethics with an orientation to the subject’s virtue (agent-based), but no evidence can be found for virtue-based, subject-based approaches. Quranic ethics is very close to virtue ethics because it assigns a central place to one’s heart and soul as opposed to external acts, and faith as opposed to righteous actions. Moreover, it offers a “role-model” (uswa) as the criterion for morality.

Explaining the approach of the Qur'an to the supremacy of prophets, with emphasis on the typology of the expression method of the Qur’anic verses, studying the reason for the supremacy and superiority of the prophets in the Qur'an, studying the approach of the commentators in dealing with this issue, and determining the example of the supreme prophet from the Qur'an's perspective are the central issues of the present study that criticizes the rival theory and scrutinizing .the core issues. The results of the study showed that the doctrine of the supremacy of prophets is expressed in various Quranic verses in two explicit and implicit methods and the forms of references, providing evidences and argumentation. The development and process of this doctrine has been non-detailed in Mecca and detailed in Medina. There are three ethical, propagational and epistemological grounds for answering the question of the Qur'an’s dealing with this doctrine. The two approaches of "silence" and "explanation" are common in the analysis of the nature of the supremacy of prophets. Against the explanatory approach, t three hypotheses are probable: prophets’ supremacy is historical, is granted and is granted-exigent. The author has accepted the third hypothesis for its advantages as a criterion viewpoint. Although the Qur'an stipulates the existence of a kind of superiority among some of the prophets, there is no clear indication of the supremacy and prominence of a particular prophet compared to other prophets; however, in Islamic narrations, Prophet Mohammad's supremacy is emphasized over the previous prophets, and theologians and traditionalists have claimed consensus in this regard. Also, some of the interpretive theories have accepted that the verse "«ورفع بعضهم درجات» " implies the supremacy of Prophet Muhammad.

Virtue ethics is one of the oldest moral theories which has in recent decades attracted the attention of moral philosophers and was widely received by many researchers. Edmund Pincoffs, an advocate of virtue ethics, and according to some people, the contemporary reviver of the virtue theory, has provided a new, different version of the virtue theory by rejecting what he calls reductivism in ethics. In this paper, after sketching the principles of the virtue theory as introduced by Plato and Aristotle, the traditional classical pioneers of virtue ethics in Ancient Greece, we will compare classical virtue theories with Edmund Pincoffs’ version of virtue ethics. It is widely known that Plato and Aristotle had a teleological approach, taking the virtues to be non-relative and irreducible to one single virtue, but Pincoffs criticizes the reduction of morality to one or more moral virtues or principles, and instead of teleology, he subscribes to functionalism. We will compare the two versions of virtue ethics from 4 perspectives in analytical, historical terms: semantics, types of virtues, arguments for a virtue theory, and the criterion of selecting the virtues.

Imam Ali (a) is one of the greatest personalities of humanity that was always praised throughout history by many great religious figures and the leaders of many different religious sects. Sunnis and Shias both paid due attention to Imam Ali (a) due to his important role in Islam. They always used to enumerate many of his many virtues. For example¡ the people of Afghanistan have always been one of the admirers of Imam Ali (a). They have always taken the lead in their admiration for the Imam (a). This is due to many religious and social factors. This admiration manifested itself in the form of poetry and prose. In this paper we have attempted to examine the personality of Imam Ali (a) as it is reflected in the poetry of the contemporary poets of Afghanistan. These poets come from a wide range of social¡ religious¡ political and cultural groups. A common feature of all these poems is the subtle manner in which these poets have depicted the personality and virtues of that Imam (a).

The Household of the Prophet (A) have played a significant role in explaining and interpreting the verses of Quran. In addition to Shia interpreters, Sunni interpreters too have benefited much from these interpretations. They mostly refer to the virtues and the high status of the Household (A) in their interpretations that show the elevated position of Ahl al-Bayt (AS) in the interpretation. They have no choice but to mention the teachings of Ahl al-Bayt (AS) and their prominence in their interpretations. Alousi is one of the greatest Sunni commentators in the thirteenth century that refers in his interpretation (Rouh Al-Maani) to the virtues of Ahl Al-Bayt (AS) and their high status.
This study is going to review the Households (A)' virtues in two areas of particular virtues and shared virtues thorough investigation into Rouh Al Maani Interpretation with descriptive- analytic method. Some of those verses are: Laylatah Almbyt (II / 207), verse Sqayh Hajj (repentance / 19), verse Saleh Al-Muminin (Tahrim / 4), verse Maraja al Bahrain (Rahman / 19 to 21), verse Najwa (Mujadalah / 12 and 13), verse Sabeghun (Wagheah / 10 to 14 ), verse Izn Waeah (Haaghah / 12), verse charity (II / 274), and verse Masooloon (Saafaat / 24) However, in some cases Alusi has a doubtful view to the virtues of Ahl al-Bayt (AS)

The Household of the Prophet is one the foundational principles of Islam that results in a unity and harmony amongst the entire Muslim denominations. However, the unity has been placed in jeopardy by the emergence of Ibn Taymiyyah and his challenging viewpoints regarding the Household of the Prophet. Both proponents and opponents of Ibn Taymiyyah agree that his viewpoints are radical and offensive especially when he refers to the characteristics of Imam Ali. However it is not agreed whether all his positions are related with the set of beliefs of Islam or not.
Employing a descriptive-analytical method, by this article we aim at depicting a comprehensive overview of the positions maintained by the Muslim scholars toward Ibn Taymiyyah, s viewpoints about the Household of the Prophet to analyze them in a more realistic way

Hadith reporters and compilers of hadith collections have attributed some hadiths to the holy Prophet, may peace and blessings be upon him, which somehow indicates the merits of the people of Persia. It is such a merit that if it is at the Pleiades, the people of Persia will attain it. This merit has been described in three different words: `ilm (knowledge), iman (faith), din (religion). These hadiths can be looked up in hadith collections as well as Shii and Sunni history and tafsir books. In this paper the author first deals with Sunni hadiths which are of much scope and then comes up with Shii versions. He then verifies their contents and discusses the different views concerning their indications. Three basic views are concluded from evaluating these hadiths: first view is concerned with those who have displayed their agreement explicitly or implicitly; second view belongs to those -mostly modern- scholars who regard them as fabricated; third view which is a moderate one regards some of them as correct and the other ones as distorted. He finally discusses their reliability through investigating their chain of documents.

The transmitters and compilers of hadith attribute certain hadiths to the holy Prophet, peace be upon him and his household, which mainly refer to a kind of virtue and superiority of the Persians to the extent that it is said if knowledge were in Venus, the people of Persia would attain it. This superiority in narrations is mentioned at least three times in the words of “belief”, “knowledge”, and “religion”. These hadiths can be seen in the compendiums of hadiths, history books and Shii exegeses. In this article, first, the reflection of these hadiths in the narrations of the Sunnis which are more in number have been considered, and then the hadiths transmitted by the Imamis have been discussed. Afterward, their content is studied and the different views on their applications are presented. In the evaluation of these narrations a few major views have been offered, that is, some by their endorsement or silence have confirmed them, and some who are completely of recent date have denied them altogether and hold that all of them are fabricated. However, there are another view which is intermediary and calims that some of these hadiths are true and some others are corrupted. At the end by discussing the character of the transmitters and the documents of these hadiths we come to the conclusion that these hadiths from the viewpoint of the Sunnis are true but on the basis of the Shii science of hadith they are weak.

A remarkable portion of our hadith heritage is formed by manaqib and virtues of the infallible Imams. This group of hadith speaks of superiority of an individual or a group over other individuals or groups. Common sense and man's pure instinct always confirms the superiority of afzal over mafzul. Therefore from the early Islam, they have have tried to present the virtues and manaqib of the Infallible Imams, peace be upon them. Since the issue of manaqib and virtues prepared a suitable ground for forgers to forge hadiths. This unpleasant phenomenon has polluted a fraction of hadith heritage in this regard. In the history of Islam, many authors have written and compiled books on the merits of the infallible Imams and the bad behaviors of their enemies. As a result, there are variousand different views in writing of manaqibs as there are in other fields. In this paper we discuss the above mentioned issues.

The present text is a critical review of the book " al Mouduat fil Akhbar wal Athar " written by Ashim Ma`ruf al Hasani. The above mentioned book is a contemporary work which is concerned with fabricated hadiths and is criticized at length by this paper. The author of this paper tries to prove that though some inter- and intra- religious conspiracies have polluted the field of hadith scholarship but it does not mean that all the hadith collections are filled with fabricated hadiths and those who carefully studied hadith books in order to find fabricated hadiths, could not find many radical fabricated hadiths. Lack of high precision and transparency of principles and also lack of criteria for finding fabricated haiths and carelessness in finding examples for these criteria have led to unscientific and wrong judgments concerning these hadiths.

While the introduction of Guardianship and leadership of Amir-ul- Momenin Ali (p.b.u.h) requirs a rationalistic appoach, our description about this virtues and characteristics will be of a descriptive manner.In this article, by applying a descriptive approach, the qualities and characteristics of Imam Ali (p.b.u.h) are presented according to this name, nicknames, and titles, and they are analyzed in a descriptive manner.The earlier writers have also attended this field, and according to a research, about 200 name, nicknames, and titles of that holy Imam have been counted in the Sunni references and books. In this article, in an alphabetical list, more than 460 name, nicknames, and titles of that holy Imam are collected and explained along with the references. In an appendix, a further collection of 34 names, and nicknames are provided.

There are two groups of traditons which talk about the cause of descend of the Quranic verse, "and from among the mankind there is a man who sells his life in order to obtain the God's approval and satisfaction; and God is Gentle with (His) servants". (2: 207)1. Very frequent and numerous traditions in the reliable Shia and Sunni collections of traditions attribute the cause of descend of this verse to the dignity and value of the act of Amirul- Momenin, when he slept in the bed of the holy Prophet, in order to prevent the murder plan of the Mecca disbelieving groups and tribes.2. Those traditions that attribute the descend of the said verse to other companions of the holy Prophet such as AbuZarr and Sohaib.The writer brings some of the traditions from both groups Then she attends the traditions of the second groups, and shows that the text and,documentation- quotation- of those tradition are false and changed.At last, she coucludes that those traditions have been fabricated by the disbelievers, in order to neglect and undervalue the qualities and preferences of the members of the holy family of the Prophet, especially the unique preferences of Amirul Momenin Ali (p.b.u.h)