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

The two concepts of Islam and faith (Iman) have been of interest to scholars in Islamic schools of thought, and the nature of the relationship between these two terms has significant implications in theological and social discussions. This research aims to explain the similarities and differences in the relationship between Islam and faith from the perspectives of Ibn Taymiyyah and Wahhabism. By referring to primary sources of Ibn Taymiyyah and Wahhabism, this study has examined the levels and types of Islam and faith in their thoughts, and consequently extracted, explained, and analyzed the differences and similarities in their views on the relationship between Islam and faith. One of the findings of this research is that in some cases, regarding the linguistic and terminological meanings, as well as the levels and types of Islam and faith, Ibn Taymiyyah's view is inconsistent with Wahhabism, while in other cases, it is consistent. However, the confusion between some meanings of Islam and faith, and particularly the misunderstanding of the concept of apparent and real Islam, can be considered a common point in these two schools of thought. By uncovering this mistake, the ground for interaction with takfiri ideologies and further research for truth-seekers will be provided

First, contrary to the binary division of Wahhabism, Ibn Taymiyyah presented a threefold division. And Dar al-Murkabah has been divided into Dar al-Islam and Dar al-Kufr. Secondly, Ibn Taymiyyah's criterion for distinguishing Dar al-Islam was "a large number of people" and "the performance of rituals", but this range of Wahhabism, in addition to the two aforementioned criteria, also added "predominance of rulings" and "Muslim ruler" to Ibn Taymiyyah's criteria. They developed the means of Darul Kufr circle. During the Persian Gulf War, the series of events that began with the issuance of a fatwa on the permission of non-Muslims and the takfir of Saddam by the Kabar Ulema led to the protest of the Sahwa movement and the coercive action of the government, and finally the takfir of the rulers of Riyadh by the radical Sahwa spectrum. led to the unveiling of the special criteria of Wahhabism. The genealogy of the Wahhabi currents and the three periods of Al Saud rule showed that their deep-rooted disharmony in two ideological and pragmatic aspects, by prioritizing survival in the third period, left the relative balance and caused a split. Although the transformation of Dar al-Islam into Dar al-Kufr based on the criteria of "prevailing rules" and "Muslim ruler" had no precedent in the view of the Salaf scholars, ,The radical spectrum of Sahwa aligned with spectrum of Al-Qaeda, called the Land of Revelation Dar al-Kafr and turned to internal jihad.

In defining faith, several pillars are considered essential: verbal and heart affirmation, and action by tongue, heart, and limbs. This view also has traditional support among Sunnis. Nevertheless, physical action is considered one of the important pillars of faith. However, the question arises: Is an act like prayer complementary to faith, or is it an integral part of faith such that if a person abandons it, their faith is also lost? This paper examines the view of Ibn Taymiyyah and Wahhabism on one who abandons prayer. Do Ibn Taymiyyah and Wahhabism consider one who abandons an act like prayer to be among the disbelievers or not?From the Wahhabi perspective, abandoning prayer has various classifications. One category includes those who deny prayer, who are considered outside the realm of Islam according to Ibn Taymiyyah and Wahhabism. In another category, if a person believes in the obligation of prayer but abandons it out of laziness, Ibn Taymiyyah and some Wahhabis like Ibn Uthaymeen consider this person a sinful Muslim. Other Wahhabis like Ibn Baz, Fawzan, and the rulings of the Standing Committee consider such a person a disbeliever. A third view, belonging to the founder of Wahhabism, Muhammad ibn Abd al-Wahhab, is that abandoning an act is not equivalent to disbelief, but a Muslim can be put to death for abandoning an act

All Muslims worldwide believe that worship is exclusively for Almighty God, and if it is offered to anyone else, it constitutes divine polytheism. However, there is disagreement on how divine polytheism is realized. Wahhabis, by equating the linguistic and terminological definitions of worship, have defined it simply as: worship means "submission accompanied by love" or "the utmost submission and humility." Then, adhering to this belief, they have considered actions such as prostration, bowing, circumambulation, etc., as absolute worship. They consider any Muslim who performs any of these acts of worship for other than Allah, regardless of intention or belief, as a polytheist and outside the realm of Islam.In contrast, scholars of the Islamic world have defined worship as a compound reality. In addition to outward and inward submission and humility, they have included another important condition: the belief in the lordship and divinity of the worshipped being, considering it as a fundamental pillar. They view the "intention and purpose" of the worshipper as the distinguishing factor between whether such actions are considered worship or not, and have accordingly divided matters like "prostration to other than Allah" into worshipful and non-worshipful prostration. Overall, from their perspective, the realization of divine polytheism revolves around the violation of belief, and the mere performance of an action that appears to be worship does not violate belief; rather, it is the action accompanied by intention and purpose.

Among all Muslims, the oneness of God's Lordship (Tawhid al-Rububiyya) is considered one of the most important types of monotheism, and its violation is thought to negate the oneness of God and a person's status as a monotheist. However, Wahhabism, with its particular view of lordship, believes that Tawhid al-Rububiyya is the same as monotheism in creation, sustenance, dominion, and governance. They assert that all polytheists throughout past ages only committed polytheism in worship while maintaining monotheism in the attributes of lordship. They argue that the prophets' call was essentially to monotheism in worship, and they had no dispute with their nations regarding lordship. They cite certain Quranic verses and human nature (Fetrat) as the most important evidence for their claim. This paper examines and compares the Wahhabi belief on the issue of Tawhid al-Rububiyya with that of Ahl al-Hadith (whom Wahhabism claims to follow). Ahl al-Hadith interpret God's lordship as "ownership," "governance," and "creation," but believe that in the time of past prophets, there were individuals who did not even acknowledge God's lordship, let alone maintain monotheism in lordship (in the sense of affirming all attributes of lordship). Using a descriptive-analytical method, it was found that the Quranic evidence presented by Wahhabis faces numerous issues and may only indicate monotheism in creation. The Ahl al-Hadith have only accepted monotheism in creation as Tawhid al-Rububiyya for Arab polytheists.

In the narrative, moral, commentary, theological, philosophical and mystical books in the field of divine knowledge, a narration describing heaven and hell and their relationship with the world has been described by the Holy Prophet (PBUH) and the Imams of the Infallibles (PBUH): And the fire burned with lust"; The problem is, what is meant by heaven being complicated with cunning and hardships and hell being full of desires and lusts? Is it clear to understand and is it enough to accept its appearance, or do we need to use theological and philosophical foundations? This article, in a descriptive and analytical method, while examining the document and broker and explaining the content of the said hadith, makes it clear that according to the evidences and evidences of many verses and narrations, from the authentic hadiths; Rather, it is frequent, and its meaning is based on the definite divine tradition and rational principles that reaching the levels of heaven depends on drawing the unfortunate trophies of the world, and entering the hellfire is related to committing carnal desires in the world.

The Shiite scriptural corpus contains Narrations indicating the influence of the Pre-existence Realm (‘Ālam-e Dharr) on human characters. The scholarly discourse surrounding these Hadiths within Shiite academic circles has encountered challenges, particularly regarding deterministic implications and apparent contradictions with other canonical narratives. This has generated diverse scholarly positions: some authorities advocate epistemological suspension regarding these narratives' comprehensibility, while others attribute their transmission to the practice of taqiyyah (dissimulation). A third scholarly cohort, attempting resolution through interpretative methodologies, has proposed various interpretations. Consequently, reconciling these narratives with both the suspicion of determinism and the Hadiths concerning ṭīnat (primordial human creation) emerges as a critical theological imperative. This article employs a descriptive-analytical methodology, drawing upon library resources to critique and analyze the aforementioned Hadiths. The study concludes that by acknowledging the diversity in human natures as predicated upon divine foreknowledge, the apparent conflict between these Narrations and Shiite theological principles regarding divine justice, as well as deterministic implications, can be effectively resolved.

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.

The article titled "A Critical Evaluation of Hadiths Claiming Most Women Will Go to Hell" was published in Volume 2, Issue 3 of the Hadith Teachings Journal, which is published by the Razavi University of Islamic Sciences. The authors endeavour to tackle a theological concern regarding the perception of women in Islam, which arises from Hadiths asserting that women are predominantly represented among the inhabitants of hellfire. Their approach involves a thorough examination of the isnāds (chains of transmission) and matns (texts) associated with these Hadiths. While the authors' selection of topic and their overarching objective are commendable, the article is subject to five methodological critiques and six content-related critiques. The methodological critiques encompass: an inadequate introduction, a failure to comprehensively address all pertinent Hadiths, inaccuracies in referencing due to the conflation of various Hadith sources and the omission of source citations, erroneous translations, lack of depth in the narrative evidence provided and clack of clarity in stating the justification after the command. Content-related critiques include issues with the discussion of isnads, such as questioning the credibility of Ḥasan ibn Maḥbūb, diminishing the status of Muḥammad ibn Sinān, neglecting the anonymity of ‘Amr ibn Muslim in biographical literature, and inconsistencies regarding the situation of al-Baṭā’inī. Furthermore, critiques related to semantic analysis highlight incorrect interpretations, a failure to identify contradictions among Hadiths, and a neglect of the Hadith found in the book of man lā yaḥḍuruhu al-faqīh.

The evolution of Hadith science has undergone numerous developments, encompassing aspects such as narration, compilation, comprehension (fiqh), terminology (dirāyah), and more. Among these phenomena, the riḥlah, or journey undertaken for the pursuit of Hadith, has been a longstanding tradition, dating back to the earliest days of Hadith science itself. Prominent figures among the Companions, Successors, and subsequent generations embarked on such journeys for diverse reasons. These travels had a profound impact on the science of Hadith, contributing to its expansion, enrichment, and credibility. This study utilizes a descriptive-analytical approach and is based on library research, introduces this phenomenon while examining the contexts and causes of its emergence as well as its effects on Hadith science. The findings suggest that the expansion of the Islamic world following the Prophet's (p.b.u.h) conquests and the dispersion of the Companions, who carried the Prophetic Tradition throughout various regions of this vast territory, were among the significant contexts for the emergence of this phenomenon. The most compelling reasons for undertaking riḥlah included Muslims' fervent efforts to thoroughly investigate the Prophetic tradition, validate their Hadith collections, and attain elevated chains of transmission. Among its notable effects were the expansion of cultural and scientific interactions between different Islamic cities, the authorship and dissemination of scholarly works, the acquisition of knowledge regarding narrators' traits, the attainment of multiple chains of transmission (ṭariqs) for a single Hadith, leading to its widespread recognition, and the emergence of relatively unique (mufrad) Hadiths.

In the Holy Quran, “Khatiah” is one of the concepts of the wide semantic field of sin, which is linked to several concepts. For adding this concept in the Holy Quran, it is necessary to study its semantic core in etimology. The present study aims at recognition of semantic elements of the concept by considering the meaning of "Khatiah" in Semitic languages and its biologists comment and relation by aims Imagination Semantic components “Khatiah”.in the Holy Quran. Data of etimology shows that usage of concept “Khatiah” in Sin, Neglect, diversion and get out. With care in Spotify Subscription and the proximity of sounds in two terms “hete” and “khata” shows the usage of these two words in the Ebric languages.Examining the Concepts of ergonomics shows that existence of concepts Heavyweight mastering, wastefulness and  Out of moderation. The concept of text shows God Almighty operates two models, which include to forgive and to punish. Humans behave three models that include to prform of “Khatiah”, Prayer for the end of torment and asking for forgiveness.

Researchers have considered the two interpretation of "eternal" or "long time" for the Quranic doctrine of "Khulood" or "Immortality in Hell". The presented evidence shows that both views have not paid due attention to the verse “إن الله لا یغفر ان یشرک به…”. While, this verse can be used to accurately determine the meaning of "Khulood"; therefore, "the need to explain the Quranic teachings in order to guide the servants" and "the feasibility of using this verse to explain the Quranic doctrine of "Khulood" or "Immortality " proves the importance of investigating this issue. Analytical examination of this verse shows that polytheism, in addition to God's non-forgiveness, "requires infinite punishment". Of course, according to other verses, polytheists can create an "obstacle" in this world by using "extensive mercy of God" in front of that "existence", but some do not do this. Also, according to this verse, "the extensive mercy and wisdom of God" and "the possibility of reforming polytheists due to the punishments of the hereafter" cannot create an obstacle against this existence; therefore, eternal punishment for them is in harmony with this verse and other teachings.

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.

Holy Qur'an has presented two methods of "marriage and chastity" for the correct interaction with the sexual instinct. According to the Qur'an, the only correct way to satisfy the sexual instinct is marriage, but those who do not have access to it, have been ordered to "have chastity." The following article is a descriptive-analytical attempt to reveal identity, quality and multiplicity of chastity and how to achieve it in the light of the verses of the Qur'an with emphasis on the 33rd verse of Surah Noor. From the findings of the research, it can be known that chastity is the desire for the appearance of a state for the soul (self) that prevents the inappropriate occurrence of sexual lust and with it the spirit of chastity reigns (rules). In the interpretations, the existence of two viewpoints about the idiomatic meaning of "Este'fäf (chastity) has caused a different opinions in discovering the divine meaning of it; Therefore, some consider the order to it as a general order and some consider it as special one. Based on the results of the research, Este'fäf (chastity) is opposite (infront) of "marrying off" (here) and is specific to those who are not provided with any of the types of permanent or temporary marriage, and its interpretation as temporary marriage fits with the generality of the meaning of chastity, but it does not agree with the context of the verse. Strategy of having chastity in cognitive dimensions, is to accept the correct worldview and to pay attention to human dignity; and based on that,(real) following of the Qur'anic exemples of virtues of chastity could be done (and shined) . Also, a control solution from the verses of the Holy Quran, is obtained and it includes four areas: thought, visitation, listening and communication

The Islamic lifestyle consists of methods derived from Islamic sources that enable every Muslim to utilize individual and social resources for strengthening relationships and efficiently managing daily life. The objective of this study is to examine the impact of attitudes towards social harms based on elements of the Islamic lifestyle. The statistical population of this research included female high school students in the second year of secondary education in Birjand. A survey method was used, with data collection performed through standardized questionnaires on Islamic lifestyle and social harms. Using Cochran's formula, the sample size was estimated to be 360 participants, who were selected through a random cluster sampling method. Data analysis was conducted using SPSS22 and Amos-25 software. The findings revealed an inverse and significant relationship between the Islamic lifestyle components (beliefs, worship, family, and security) and attitudes toward social harms; increasing these components corresponded with a decrease in social harms, while the effect of other components was not statistically significant. Additionally, the results showed that 33% of the variance in attitudes toward social harms was attributed to the Islamic lifestyle variable. Commitment to religious and Iranian values stemming from the Islamic lifestyle acted as a protective umbrella against social harms for the studied individuals. This lifestyle has the potential to modify behaviors and patterns in young people, positively influencing their response to social issues and contributing to reducing social harms.