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

Akhbarists are one of the movement of thought that arose in the Imami school of Shiism, which emerged in the 11th century with the two characteristics of hadith sufficiency and avoidance of reason.Two pious muhaddith and jurisprudents, the owner of Fawa'id al-Madaniyyah and the owner of Ḥada'iq al-Nāḍarah, each of whom is attributed to two ranges of Akhbaris, who have a high scientific position and, despite having a general line, have different approaches and functions regarding the authority of issuance hadiths and the validity of authority. Among the radical prominent scholars of this movement, Mohammad Amin Astarabadi is the founder of the Akhbari trend in the 11th century.He also institutionalized extremism in the thought of Akhbarism with opinions such as abandoning the Qur'an due to the lack of authenticity of its dhawahir and the error of ijtihad and slandering the mujtahids. During the time of Sheikh Yusuf Baḥrānī, this school assumed the color of moderation by criticizing the extremes of Astarabadi. Muhaddith Baḥrānī is a full-fledged representative of the spectrum of moderate Akhbarists.

This article tries to use a descriptive analytical method to obtain the fundamental idias that they specified by extracting the opinions and fundamental beliefs of these two scholars and comparing these opinions with each other, and the points of commonality and difference arising from the basis of both regarding the validity of narrations.Examining and evaluating the opinions of these two muhaddiths is important because, the works of these two Akhbari scholars, especially "Al-Fawa'id al-Madaniyyah" and "Al-Hadā'iq al-Nāḍirah" still have a special and valuable position among other scholars and are a reference for researchers in the field of Qur'an and Hadith and on the other hand, accurate knowledge, extracting commonalities and differences, and expressing the validity and correctness of their bases and opinions, without any prejudice, is one of the important fields of better knowledge and deeper understanding of their views, in order to take advantage of Their opinions are at the present time and smart against modern journalism.One of the well-known foundations of Mullah Amin Astarabadi and Muhaddith Baḥrānī is their good faith in the hadiths of the popular Akhbari books, especially the four books of Shia hadith [Al-Kafi, Man Lai Yaḥḍuarhu Al-Faqih, Tahdhib and Istabṣār]. Although they discuss the authenticity of the Qur'an, they almost agree on the validity and authenticity of the Akhbar and, as a result, the authenticity of thetraditions.In recent decades, a lot of research has been done on the subject of Akhbarism, in such a way that not only Imami scholars, but also Orientalists have studied and criticized their foundations and have written numerous articles in this field, such as "Extension of Akhbarism by Sayyid Abbas Salehi" based on the continuity of Akhbarian thought and the possibility of their thoughts appearing in the new framework. (Houze, 1386, No. 143, 144); "Astarabadi" and "Akhbariyeh" by Etan Kohlberg in the Iranica Encyclopaedia, based on the analysis of the opinions of Akhbarians; The article "Debates between the Akhbarists and Usulists of the Imamiyyah of Iran" by Roberto Scarcha based on the evaluation of the opinions of the Akhbarists and the differences between them.

These two noble scholars have differences in the topic of fundamentals and do not have the same opinion in different cases, but their way of dealing with traditions shows that their similarities are more than their differences.One of the well-known bases shared by them is their good conjecture in the hadiths of common Akhbari books, especially the four books of Shia hadith [Al-Kafi, Man Lai Yaḥḍuarhu Al-Faqih, Tahdhib and Istabṣār]. Although they discuss the authenticity of the Qur'an, they almost agree on the validity and authenticity of the traditions and, as a result, the authenticity of the traditions.Another basis accepted by the two Akhbarist muhadiths of Maslak is their serious opposition to the tanwī' al-hadith. Mohammad Amin Astarabadi severely criticizes Allameh Hilli's point of view on the tanwī' al-hadith, sees his view on authentic hadith incompatible with the term of the predecessors, and gives eight reasons for rejecting the tanwī' al-hadith.One of his reasons is that tanwī' al-hadith and paying attention to basic rules in sunni books is a well-known matter, and some of our scholars like Ibn Junaid and Ibn Abi Aqīl were influenced by these discussions as a result of mixing with them, and Sheikh Mufīd was also influenced by them. Good conjecture in them accepted these issues and since then such content has become common among Shiites.Among the principles accepted by the two Akhbari Muhaddith who discuss it in different positions, the validity of a single tradition and benefiting from it is at the top of the jurisprudence. Khabar-e-Wāḥid has always been the focus of scholars during different eras, and the reason for this is that most of the rulings of the Shari'ah in the era of great occultation are obtained from Khabar-e- Wāḥid.The authentic and correct traditions in the field of rulings can be cited in the eyes of all the evidence and in the field of actions and behavior. The subject of dispute is the authenticity of the opinions, which both muhaddith consider the Khabar-e- Wāḥid to be correct and valid in the field of opinions in addition to rulings. Astarabadi considers Khabar-e- Wāḥid as absolute proof in al-Fawad al-Madaniyyah.Among the other findings of this article is finding the common beliefs of Astarabadi and baḥrānī regarding the ineffectiveness of the science of masculinity. Mulla Amin Astarabadi, while rejecting the science of Rijal, considers it as a knowledge without evidence and believes that despite the certainty of Shia traditions, we do not need science of Rijal and there is no need to study and refer to it.

From the obtained results, it appears that these two noble scholars have both generally relied on common foundations such as counting the hadiths of traditional books as correct, the inefficiency of diversifying hadith, the lack of validity of reason in interpreting texts, and the validity of Khabar-e- Wāḥid in rulings and beliefs. Among the cases of differences arising from their basis in relation to the validity of the traditions, which is worth mentioning, is that the Qur'an and the Prophet's (pbuh) hadiths have no authority other than through the Ahl al-Bayt (as) by Astarabadist, who is not a critical muhaddith in this regard.But the basic points of difference between the two muhaddiths are: the non-authenticity of the appearances of the Qur'an and the traditions of the Prophet (pbuh) other than through the Ahl al-Bayt (as) by Astarabadi, who is a critical muhaddith due to the acceptance of the authenticity of the appearances of the verses in theoretical rulings and others, in this regard he is with him. The origin of the conflict of traditions is also one of the differences between two hadiths, and the critical muhadith of this conflict is caused by taqiyya, and if two conflicting traditions cannot be reconciled, the tradition issued based on taqiyya is discarded.

In the interpretation view of Ayatollah Khamenei, belief in monotheism is one of the most important foundations for the formation of a state society, among the levels of monotheism is monotheism in divine lordship, divine lordship has various levels, including levels and levels of monotheism in legislation, sovereignty and It is obedience that can be practiced by forming a state community centered on the Imam. The current research, using the descriptive-analytical methodology and scientific organization, with the aim of analyzing the provincial society, investigates and analyzes the main question of the subject of this research: "Relying on the interpretation opinions of Ayatollah Khamenei, how are the foundations and characteristics of the provincial society in the Quran Has it been raised?" will pay. The most important achievement of the subject of this research is that, based on monotheism, only God has the right to fully control human actions and legislation, and he implements this right through the formation of a state society centered on the Imam.That is, in the direction of monotheism in His Lordship, by giving the permission to establish a religious government to the infallible prophets and imams and qualified jurists, as the imams of the community, God exercises his exclusive right to rule and rule. The imams who, with divine permission, are the center of the formation of the state society, which has three important characteristics, maintaining internal dependencies and negating external dependencies and the existence of an imam

Recognizing the foundations of Qur'anic scholars is one of the essential topics in Qur'anic studies, which includes the attitudes, methods, and special specializations used by Qur'anic scholars in explaining the verses of revelation. The Holy Quran, as the main source of Islamic Shari'ah, has been the focus and attention of orientalists, among which we can mention Alford T Welch, an American orientalist, who started teaching as a professor of Arabic language and Islamic studies in "Comparative religion" and since 1965. He focused his studies especially on the Qur'an and has published articles in "Encyclopedia of Islam" and "Oxford Contemporary Encyclopedia of Islam" about the Qur'an and the life history of the Prophet of Islam. Some of the points mentioned in his works indicate that he does not know enough about the religion of Islam and the Qur'an. In fact, he has a special presupposition about the Qur'an. Due to the fact that his view and attitude towards the Qur'an, which was basically non-believing, his theories are often superficial and far from profound, because he studied the Qur'an as a phenomenon and instead of exploring the authenticity and understanding of enlightenment. And benefiting from it has only entered the field of Qur'anic sources and has not entered the field of content. Considering the general approach of Orientalists regarding the non-revelation of the Qur'an and its influence on contemporary culture and the distortion of the Qur'an, these cases have been among the common bases between Welch and other Orientalists, and there are some bases specific to him, such as the development of the text and concepts in the Qur'an. And the copyability of Quranic verses and Quranic adaptations from Jewish and Christian scriptures.

Each of the actions and behavior of people and officials in an Islamic system must be based on the teachings of Islam. One of the issues that a Muslim country is facing is the enmity of its enemies, which leads to problems and damages. Revenge is one of the measures against these blows from the enemies. Therefore, in this research, an attempt is made to explain the most important principles and principles that exist in the verses and traditions for revenge. Of course, against an enemy who does not stop enmity, "hard revenge" is proposed, so there will be these bases for hard revenge as well. Among the results obtained in this research is that harsh revenge is certain and accepted in Islam, some of its foundations are: the existence and oneness and justice of God, the resurrection, the dignity of man and the sanctity of his life and his responsibility. Also, some of the most important principles of revenge are the principle of taking revenge, anti-cruelty, justice in revenge, reciprocation and preserving human dignity and life.

According to some experts, the current era is named as "management and leadership" and the success of institutions and organizations largely depends on the efficiency and effectiveness of management. Management models that are connected to Islamic teachings will be very effective. Just as the Holy Prophet (PBUH) is considered a good example for the believers, he is also a good example in military aspects, but so far its various aspects have not been identified and explained. The problem of the research was that until now, the analysis of the Quranic thoughts of the Supreme Leader (Madazla-ul-Ali) of the military management of the Prophet of Islam (PBUH) has not been done. Therefore, this research seeks to analyze the Qur'anic principles of the military management of the Prophet of Islam (PBUH) from the perspective of Imam Khamenei.The data collection tools are documents and library studies, and the research method is descriptive-analytical. In line with the research questions, scientific sources on the topic, His Holiness' statements on the website of the Supreme Leader (Madazleh al-Ali) have been examined.The findings showed that the principles of the Prophet's military management from the perspective of Ayatollah Ali Khamenei (Madazallah Al-Ali) have foundations and principles (including: the divine motivation of jihad; encouragement to jihad and enumeration of the virtues of jihad; observance of justice and equality; presence in the field in wars and battle scenes; patience; persistence and resistance; simple living and socializing; order, discipline and supervision; remembrance and worship). As a result, the military

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.

Ayatollah Boroujerdi is a rijālī jurist who has a profound view on the issue of hadith and documents. He has works in the science of Rijāl (knowledge of the condition of the narrators of hadith). In addition to his jurisprudence, which has recounted many of his scholarly abilities in hadith research, the valuable book Al-Musuʿat al-Rijālīyyah presents some of his rijālī’s views. Given that; investigating different styles of rijālī and analyzing them as one of the tools for deriving Sharia commandments can provide the basis for the development and expansion of the science of rijāl and reaching deep knowledge, therefore, in this essay, referring to the remaining works of Ayatollah Borujerdi and his jurisprudence and principles; using the descriptive-analytical method and relying on library documents, we have investigated and analyzed his rijālī approach. His most important basis in knowing the narrator is the belief in the necessity of the science of rijāl in knowing the narrators; disbelief in the principle of obstruction in proving the justice of the narrator; belief in the validity of the rijālī books of the ancients as authentic scientific documents; belief in the inadequacy of Kutub Arbaʿah to recognize and introduce narrators; the amount of narration as a factor in knowing the narrator; the validity of the consensus of the predecessors and mashāyikh thiqāt (elders of the trusts), etc. Also, by looking at the works of this rijālī jurist, we can see that his method in correcting and modifying hadiths is: a historical look at the documents; the priority of referring to Kutub Arbaʿah compared to other texts; a comprehensive view in quoting the sayings of rijālī scholars; relying on the reports of rijālī scholars and the sayings and citations of scholars, etc.

The concept of "Hayat Tayyiba" means a sweet and tranquil life, and it is one of the very important topics in the Holy Quran for human life. The examination of the dimensions of Hayat Tayyiba, considering the human need for it, is crucial for attaining worldly and hereafter happiness, and on the other hand, the ability of the Holy Quran to respond, considering the eternal and universal nature of its teachings in the realm of humanity, is of great importance. The aim of the current writing is to find the foundations and underlying principles of Hayat Tayyiba for achieving Hayat Tayyiba in individuals and society. The results of the current research, using an analytical-descriptive method along with an inductive approach from the Quran and with the support of documentary and library sources, indicate the important fact that the realization of Hayat Tayyiba requires adherence to certain theoretical, spiritual, and behavioral foundations of the Quran, such as belief in monotheism, prophethood, the afterlife, the inclination towards beauty, the interconnectedness of the worldly life and the hereafter, and so on. Without considering these foundations, Hayat Tayyiba cannot be achieved in human society. In fact, these mentioned factors are recognized as the infrastructure of Hayat Tayyiba upon which the realization of Hayat Tayyiba is possible.

Understanding and deducing God’s intended meaning in the Holy Quran after its revelation is considered one of the fundamental issues in religious studies. Drawing upon the clarity and references of verses and narrations, there exists a superficial level of ease and difficulty in grasping the meanings and levels of truths in the Quran. The main issue of the present research, which has been written in a descriptive-analytical method, revolves around the exploration of the foundations of ease and difficulty in understanding the Quran, with a focus on the views of Ayatollah Javadi Amoli. This article considers the foundations of ease in understanding the Quran to include "the implications of some of the attributes of the Quran," "the diverse nature of the Quranic addresses," "the invitation to ponder its concepts," "the challenge presented by the Quran," "conflicting narrations and traditions regarding the Quran," and "the recommendation to adhere to the Quran," among others. It recognizes that the Quran encompasses transcendent and profound teachings within limited words, with a temporal, spatial, and social gap between the audience and the time of revelation. It acknowledges the undeniable truths contained in the Quran, as well as the inclusion of words and expressions that do not have the same appearance and meaning in the manifestation and hidden aspects of God's intentions. It encompasses the entirety of the verses, their outward and inward dimensions, interpretations, boundaries, introductions, and various longitudinal and transversal layers, as well as the overreaching implications and contextual explanations. It reveals the manifestation of God in the Quran, the connection of the Quran as the "extended rope" to the divine stage of the “Umm al-Kitab” ("Mother of the Book"), and the perception of Shiite mystic interpreters who consider the interpretation of the Quran as the reconciliation of the collective book of the Quran with the celestial and spiritual book, understanding the concepts and terms of the Quran as encompassing the divine law, the spiritual path, and the ultimate truth. All of these aspects contribute to the foundations of difficulty in understanding the Quran.

The rise of secular ideologies and the prevalence of systems influenced by them, coupled with the apparent allure of material progress on the one hand, and the exhibition of certain shortcomings in the Islamic Republic system, despite being a unique embodiment of Shiite Islamic political thought in the contemporary period, on the other hand have given rise to uncertainties and skepticism regarding the efficacy of Islamic political ideology. This article, using analytical and descriptive methods, evaluates the effectiveness of Islamic political thought and addresses some doubts in this regard. It demonstrates that Islamic thought, with its logical strength and solidity of foundations, possesses appropriate effectiveness. It not only adapts to changes and diverse requirements but also has the capacity to respond to the needs of humanity and systematize accordingly with the demands and conditions of various times and places. The crises and challenges inherent in ideological and secular frameworks, juxtaposed with the relative accomplishments of the Islamic Republic system, notwithstanding adversities, impediments, and vulnerabilities, establish an opportune foundation for delineating a commendable model of human existence grounded in the profound Islamic thought.

Governments are formed based on specific attitudes towards humans and existence, society, etc., and changes in attitudes lead to changes in the goals, principles, form and method of governance. Religious government is based on basic beliefs, including anthropological, sociological, and theological foundations, each of which leads to specific issues in government. The anthropological foundations are the purposefulness of human creation and existence, the extent of human existence, and freedom and awareness. Sociological foundations, the formation of a new bond of faith between people. Theological foundations: the inseparable link between religion and politics. In this research, we explain and analyze the theory of Islam about the foundations of government by using the revelation data in order to reach the desired result.

Every government is formed based on a certain attitude towards man, existence, society, etc. Religious government also originates from attitudes (fundamental beliefs) that changes in them lead to changes in the goals, principles, form and method of government. Among the foundations of religious government, there are epistemological and ontological foundations, each of which leads to specific issues. The epistemological foundations of religious government are: realism and negation of sensualism. The ontological foundations are the orderliness of creation, the non-exclusivity of existence in the world of matter, and the monotheism of God. In this research, we have tried to explain and analyze the theory of Islam about the foundations of government by using revealed data in order to reach the desired result.

It is clear that thoughts and scholars are changing in certain, unwanted or self -evident situations. This change, while it can emerge in each of the theoretical and practical domains, is possible in various forms such as "justice, silence, confusion, ambiguity and neglect". One of the methodological missions is to observe such conditions to provide a more accurate picture of the subject (= object). In addition, the examination of these ups and downs of this scientific uphill has significant epistemological and methodological results; For example, conflict in the foundations, changes and changes of the logic of the interpreter's understanding over time and in the evolution of his scientific personality. Investigating Ayatollah Javadi Ameli's interpretive votes in the verses of the woman's subject, in analyzing the propositions and matching them with their interpretive foundations, shows some kind of conflict between the interpretive views with the foundations below some of the verses. The results suggest that although they generally have had a major adherence to their foundations, they have experienced aspects of change, transformation, and crossing the foundations that are in place of reflection.

Freedom in the social system, especially the religious society, has important benefits and effects by observing its limits and boundaries; In order to achieve such an ideal, the fundamentals of freedom from the point of view of Islam must be carefully analyzed and examined. The question of the current research is that according to Islamic teachings and philosophical and psychological realities, what are the foundations of freedom and what are its anthropological foundations? In this article, by adopting the descriptive-analytical method, it was clarified that the foundations of freedom are news propositions that are either self-evident or proven in other sciences and are used to determine the principles, goals, factors, methods, stages, and obstacles of legitimate freedom; Also, the foundations of freedom can be divided into three types: religious, scientific and philosophical. Based on induction, philosophical foundations are divided into five epistemological, ontological, theological, value-oriented and anthropological branches. Knowing man and his characteristics is one of the main prerequisites for the issue of freedom. In this research, fourteen of the most important Islamic anthropological bases effective in humanities studies, including the issue of freedom, were identified.

The aim of this research is to infer the foundations of social justice based on practical rationality from the perspective of Allameh Tabatabaei. This qualitative study utilizes the practical inference method of Frankena to elucidate the topic. To achieve this goal, the concepts related to practical rationality in the works of Allameh Tabatabaei are examined, and the foundations of social justice are inferred in two categories: pre-social foundations and post-social foundations. The pre-social foundations include the employment of knowledgeable individuals based on the governing laws and the fair service and interaction with peers, the credibility of social justice based on rational sciences in the course of sound nature, religious justice by instilling faith in rights and practical obligations, and individual justice through acquiring virtuous ethics through scientific indoctrination and practical repetition. The post-social foundations encompass social justice by placing each member of society in an appropriate position and ensuring equal rights, political justice in terms of the participation of members in establishing the government, appointing officials, and legislating within the framework of divine regulations, ownership through legitimate human possession of their properties, economic justice through growth and development of accessible wealth in accordance with Islamic principles and collective interests, and social rights by forming families for the preservation of future generations.

The hadith scholars have always presented their understanding and documents of hadith through applying the rules of understanding. However, they have not expounded their foundations of understanding. Since the scholarship on “methods of discovering the foundations of Hadith understanding” is not available, this study applies the descriptive-analytical method to present the methods of discovering the foundations of Hadith understanding through the works of Hadith scholars, Hadith researchers, and Hadith citators. These methods are as follows: the researcher’s reference to his foundation, concern, and reflection of understanding the hadith, attention to the researcher’s means, attention to the researcher’s decisions and documents, attention to and concern for the researcher’s explanation and interpretation of the hadith, attention to the behavior and language of the person who refers to the hadith, and familiarity with the sects' opinions and beliefs by referring to the books of nations (milal) and sects (nihal).

Islamic Psychology is the scientific study of “nafs” and its functions so that with the discovery or construction of rules of nafs helps people with their mental health and making a good life in line with the transcendent goal that God the Almighy has determined for mankind. This has been the subject of religious scholars in Iran, cultural concerns, and some scientific institutes. In this paper we aimed to review historical and recent publications in order to provide the knowledge on past, present, and future trends of Islamic psychology in Iran. In doing so, we first reviewed the history if Islamic psychology in Iran evolving two poles: “the frontiers” and “movements in the current century”; then scientific publications and institutions active in the field of Islamic psychology have been introduced and finally the limitations of future directions of Islamic psychology in Iran have been discussed. Our findings showed that along with publications of well-known Islamic scholars such as al-Farabi, Avicenna, Zakariya al-Qazwini, Abu Zayd al-Balkhi, Ali ibn Sahl Rabban al-Tabari, psychological works are traceable in Shiite well-known scholars such as al-Kulayni, al-Saduq, Sayyed Ibn Tawus, and Sharif Radhi. Among the work of scholars of 1300s-1900s, such as Suhrawardi, Nasir al-Din al-Tusi, Mulla Sadra, Fayz Kashani, and Molla Ahmad Naraqi there are some psychological ideas. Islamic psychology in the current century has gone through four stages: preparation; refinement and the first wave of establishment; the establishment; comparison and second wave of establishment. Islamic psychological work in recent decades have manifested itself in “books”, “journals”, “symposiums”, and “curriculums”. To date, around 90 books, 13 scientific journals, 14 national and international symposiums, hundreds of theses and dissertations, and scientific meetings have been produced and introduced; 10 academic programs have been established; and there are some scientific institutions of Islamic psychology in the shape of 10 “research and education centers”, 3 “scientific associations”, and 6 “centers for psychological services”.

Although comparative studies in the field of interpretation of the Holy Quran have been taught and researched in the scientific community as a field of comparative interpretation, but there are still hidden angles in this science, including the principles and realm of this science in which there is a comprehensive approach and barrier. is not. On the other hand, it is clear that the foundations and realm of a science are the basic tools of that science in order to achieve the goal. Therefore, explaining and specifying this area is one of the requirements of comparative studies in the field of interpretation of the Holy Quran. Therefore, this research seeks to analyze the principles and scope of comparative interpretation in a descriptive way and to determine to what extent the principles and domains proposed in this field are valid? This research seeks to explain the principles and the correct realm of comparative interpretation by criticizing the existing opinions in this field. The result shows that the realm of comparative interpretation depends on the researcher's definition of the science of comparative interpretation and then the basics of interpretation depend on the domain accepted by the researcher.

If the ethical practitioner has a proper relationship with the principles of ethics in every areas of life, it becomes easier for him to adhere to the ethical principles and respect the value norms. The field of sexual behavior is one of the most important and problematic areas of human life. The existence of sexual power within a person is such that without a solid connection with the ideological infrastructure, adherence to ethical norms in this area is very difficult and almost impossible. For this reason, the Holy Qur’an has explained the fundamental principles of sexual activity to its addresses. Accordingly, discovering and explaining the basics of sexual ethics from the perspective of the Holy Qur’an helps Muslim practitioners to adhere to ethics in this important area. This article has been prepared to answer the question of what, how, and how many basics of sexual ethics in the Holy Qur’an, and with a descriptive-analytical method, it has expounded the basic principles of sexual ethics in the Holy Qur’an. The outcome of this research is the unveiling of two basic principles including six principles in the field of sexual ethics from the verses related to sexual activity in the Holy Qur’an; Principles that have not been considered before with this status and ratio.