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

Education at the age of childhood is like an imprint on the stone and is permanent, on the one hand, it is the only book that has been left untouched by the prophets for mankind, so it is a miracle that teaching it is more necessary than other books for children and teaching it in the best way. Logically and in a gentle, proportional and staggered way, it can have a lasting educational effect on his growth and upbringing. In view of this importance and in line with the special position of translation in the correct transmission of concepts, we tried to analyze the translation of the second elementary Quran teaching book in terms of the quality of the translation and its compatibility with this age group, using the critical method and technical analysis. Also, considering the role of images in conveying a message to a child, which is sometimes much more than the role of words and vocabulary, on the other hand, images are generally drawn according to the translation, so the compatibility of the images with the correct translation has been checked. The results of the survey show that the good verses were selected according to the needs of the audience and tried to translate them in accordance with the existing translations, although no specific translator was mentioned. It is expected that the source of these translations will be determined, while this type of translation does not correspond to the age group of the seven-year-old child, and needs to be refined, adapted and fluent, with the statement on the first page of the book, "Our dear child should feel the simplicity of learning the Qur'an” It does not correspond to the age group of an eight-year-old child, and it needs to be refined, adapted and softened.

Sakīna bint al-Ḥusayn, despite her young age during the lifetime of her honorable father, has more name and fame in historical and literary books than other daughters of Imam Hussain. Sakīna bint al-Ḥusayn news in history and literature books has ambiguities, distortions, lies and accusations that make every researcher think and question her life, actions and behavior. This research has addressed a part of these questions and by receiving historical and literary data as well as books, it has devoted itself to researching and examining them, and with analytical and critical methods and relying on the Qur'an, Hadith, and the culture and thoughts of the Prophet's family, it has been able to find answers for them as far as possible. The couplet attributed to Imam Hussain expressing his love for Sakīna and her mother, Robab, and the historic and literary comments regarding the couplet, have been analyzed and criticized. Also, this essay analyzed the role of Sakīna bint al-Ḥusayn in the Ashura journey and reached results that show the depth of authentic religious culture and politeness in the Prophet's family. The correct explanation of the couplet of Imam Hossein in the light of religious culture and Arab literature and the announcement of the constructive role of Sakīna in the Ashura journey are among the achievements of this research.

The expedience of philosophical studies is conceptual criticism, which means critical research or critical encounter with basic and original concepts in the field of humanities. After expounding the dimensions of the functionality of humanities in society, such as: conceptualization, solving and analyzing social challenges, localization, promotion of power and the production of new knowledge, the author of the article deals with the question as to "What is the relationship between criticism and humanities?" and "Whether it is possible to talk about the precedence of the critique of the scientific theories in the realm of humanities on the production of theory?" The author, after presenting the two perspectives of "critique-centeredness" and "theory-centeredness", goes on to deal with the proportionality of the four concepts of humanities, production of science, theory, and criticism, and emphasizes the first perspective. The most important finding of the research is that criticism in the field of humanities studies can be measured from three different perspectives, and in all three perspectives, the precedence of criticism over the production of scientific theories in the realm of humanities can be mentioned. These three perspectives include criticism as a type (qism) of research, criticism as typical (qasīm) of research, and criticism as a portion (maqsam) of research, which of course in the third assumption, problem analysis, is dependent upon the analysis of the philosophy of criticism and will be in the realm of philosophy of science studies. In this article, the author has organized the framework of his discussion by using the "conceptual analysis method".

Knowing the conditions and backgrounds that prevailed during the compilation of Qur'an commentaries is an important and worthy subject. The problem of the present research is to investigate the way by which the Quran Commentators of Andalusia were influenced by the Umayyad atmosphere that dominated the geography and culture of that land, and to reflect how the exegetes used historical reports and interpretative traditions in their works. In this regard, the author, by collecting library data and descriptive-analytical processing method, qualitatively evaluated the commentaries of a number of Andalusian commentators; such as Ibn ‘Atīyyah, Qurtubī, Ibn Juzaī Kalbī and Abū Ḥayyān, while they were interpreting the verses of Wilayat, and how they were influenced by the religious and social background of the rulers of the Islamic Maghreb. The findings of the research show that the Umayyad orientation of Andalusian commentators was the basis for their incomplete and one-sided understanding of the verses of Wilāyah. Also, ignoring a significant amount of the Shia and Sunni narrations in the interpretation of these verses was another cause. The mentioned commentators, by taking advantage of explaining the occasion of revelation, mentioning the irrelevant historical reports, too much attention to the literary aspects in the interpretation of the verses, and ignoring other famous explanatory hadiths related to the verses, have offered an interpretation aligned with their own belief and theoretical basis.

Many contemporary intellectual trends and movements seek to confine the true understanding of religion within their own frameworks. Religious texts, even after 14 centuries since the emergence of Islam, continue to be the subject of debate and scrutiny by scholars. Some scholars consider these texts to possess divine truth, while others label them as mere texts in order to facilitate their historical analysis. The primary and ultimate goal of religious texts is to guide humanity. However, certain trends attempt to approach religious texts with leniency and a materialistic perspective that considers matter as the governing force of thought. Shahrur is among those who have been influenced by Marxism, which stands in contrast to idealistic perspectives that consider thought as the governing force of matter. In both views, there is a connection between thought and matter, which shows a kind of disregard and oversimplification, and has caused each of them to adopt a different and sometimes opposing method. Heritage, consisting of religious, moral, and social values, shapes the identity of every Muslim individual. One of the most important reasons for returning to heritage is that throughout Islamic history, there has not been a single influential and significant event other than the phenomenon of revelation. This revelation brought about the Quran, the Prophetic tradition, and the Ahl al-Bayt (the Prophet’s household), leading the nascent society of the pre-Islamic era towards civilization and introducing them to other nations through the teachings of the Prophet and the conquest of other lands. Shahrur, with his traditionalist Salafi thought, opposes this progress and considers it an obstacle to growth and modernization, resulting in stagnation in science and technology. He dissociates himself from traditional heritage and regards all Islamic heritage as traditional while simultaneously embracing Western and Orientalist heritage, which is summarized in materialism. His adherence to Western materialism has led him to deny the divine nature of the Quran and consider it as a historical text. This paper delves into the roots and foundations of Shahrur’s modernist ideas, demonstrating that they are all derived from Western Orientalist and Marxist thought. Furthermore, it critiques these foundations.

One of the most important topics in the field of scientific and research works is the methodological critique of those works. Tafsir "Al-Hadi Al-Haq Al-Mubin" is one of the outstanding and distinguished works in the field of religious interpretation and studies, which has been prepared with the aim of getting deeper familiarity with the contents of the Holy Quran. Sheikh Hassan Sarrafzadeh (RA), as a creative and masterful commentator, has been able to act very methodically in this field and to express his religious studies in the best possible way in a simple, expressive, understandable and reasoned language for the public. This famous and simple living cleric, in addition to teaching at different levels and training outstanding students, was also able to create numerous scientific works, of which "Tafsir al-Hadi al-Haq al-Mubin" is an example, and six volumes of it have been published so far. In his commentary, he has used many commentary sources, including Shiite and Sunni commentaries, and the originality of his sources shows his accuracy and good attention to the details and subtleties of the Qur'an. Verbal as well as writing and editing materials are included in this study. Using descriptive-analytical method based on field and oral interviews, the authors have tried to critique and methodology of this interpretive collection, and provide a better and better familiarity for Quranic scholars. However, this great world should be introduced to the audience as one of the valuable heritage of Islamic civilized culture.

A group of traditions regard the history of acquaintance of prophet Adam with the Prophet to be back to the precreation of the latter and in the Divine Throne. The sources of the Shi'a and Sunni have reported a tradition from the Holy Prophet (pbuh) according which, Adam has seen the name of the Prophet on the Throne; and realizing his lofty status, has appealed to him so as to have his repentance accepted. The problem of the present paper is to find out the authenticity as well as the Isnad of the tradition. Thus, based on the methods of critique of hadith in the Islamic tradition, first the source, sanad and text of the tradition have been studied, and then, recognizing the transmitters, the milieu and the category of the active agents in its spread are introduced. The tradition, despite the relative authenticity of the sources, has not attracted the later traditions and the biographical and narrative sources involved in spreading it. Attribution of the tradition to the Prophet is also questionable due to the weak and unknown narrators, usage of the recent concept of the name of the Prophet being written on the Throne, as well as the lack of confirmatory tradition. The tradition finds its origin in Sunni hadith circles and Egyptian Sufis have played their role in spreading it. Thereupon, it has admitted to Imami sources through the book of Ibn Bābawayh.

Recitation (Qira’t) the Quran is one of the challenging and wide-ranging issues of the Quranic sciences that Muslim thinkers have had different approaches to it throughout history. Verse 137 of Surah An’am is one of the verses that have been discussed a lot about its recitation (Qira’t). Six of the seven reciters have recited the verse in a single form, and only Ibn Amir has presented a different recitation (Qira’t) of it. His recitation (Qira’t) of this verse has opponents and supporters. Opponents of Ibn Amir do not consider his recitation (Qira’t) of this verse permissible for four reasons: “the ijtihad of his recitation (Qira’t)”, “the ugly distance between the relative and related noun”, “the context” and “the evidence of history”. However, the supporters defend the correctness of his recitation (Qira’t) by citing reasons such as “the frequency of seven recitations (Qira’at)”, “the distance between the related and the relative noun is not ugly”, and “the appearance of I’rab” and “verb ascribing based on intellectual permission. The current research has shown the strength of the popular recitation (Qira’t) and the weakness of Ibn Amir’s recitation (Qira’t) by examining each of the reasons for the supporters and opponents in a descriptive-analytical method.

Muhammad bin Sanan (220 AH) is one of the narrators of Imam Kazim, Imam Reza and Imam Javad (A.S). Through his existence in the series of documents of hundreds of narrations of Four Authentic Books (Kutub Arba’ah), he has a special role in the transmission of narrative heritage. On the other hand, Fazl bin Shazan (260 AH), who is one of the companions of Imam Reza, Imam Javad, Imam Hadi and Imam Hassan Askari (A.S) and he is one of the most authentic famous Rijali scholars and historians of the age of Imams’ appearance and one of the narrators of Ibn Sanan, but Iban Shazan has criticized worse Ibn Sanan in his various discussions and regarded him as “famous liar”. This article, which is organized in terms of collecting data with the library method and in terms of content with the descriptive-analytical method, deals with the evaluation and criticism of Fazl bin Shazan’s words. The authors’ understanding is that the main reason regarding liars and exaggeration is the basic difference between the two figures; Because Ibn Sanan has a special interest in the interpretation of verses about Ahl al-Bayt, while Ibn Shazan has an approach against the current exaggeration and concentrates on the view of limiting the knowledge of the imams. Therefore, the criticizing of Muhammad bin Sinan seems unlikely and his trustworthiness is strengthened.

Professor Aliakbar Ghaffari, a contemporary scholar and traditionist, concerned the existence of hadith errors and problems in the text and sanad of Hadith sources. Based on divine aids and his mastery on Islamic sciences, he solved these problems by providing criteria and standards. Analyzing his works, this article extracts his criteria of correction, research, margining and criticism. They include: 1) Presenting and confronting the texts to the corrected and read versions of the sheikhs and their handwritings, referring to sources and expert scholars in correction, 2) Observing scientific piety and trusty in margining, 3) Referring to Sunnah and the Qur’an in text criticism, 4) and Identifying and validating narrators and surveying the quality of sanad in sanad criticism. Professor’s solutions for correcting and researching contemporary great scholars’ works such as Jāmi' al-Madārik show his mastery and deserve to be a pattern. Hadith science scholars can continue to study Hadith referring to professor’s methods and apply his ways and criteria.

Tasnim Tafsir, created by Ayatollah Javadi Amoli, is one of the ijtihad interpretations of the Qur'an in the contemporary era, which has mainly used the method of the Qur'an to the Qur'an, following the interpretation of Al-Mizan. The author of this commentary, in expressing the teachings of the Crimean verses, has devoted his efforts to a reasoned and methodical interpretation of the verses of the Divine Book, and on this basis, he has considered the opinions of other commentators and criticized their interpretive thoughts. Using a descriptive-analytical method, the present article, by examining examples of Tasnim's interpretation centered on the method of critique, shows that Ayatollah Javadi Amoli, while observing ethics, makes a purposeful critique by applying interpretive rules accepted by both parties and possibly criticizing these rules in The interpretive thought of other commentators has acted and explained the inaccuracies of the opinions of some commentators with rational arguments and narrative citations, in accordance with criteria such as: agreement with other similar verses, authority of appearances, harmony with the context of the verses and compliance with argumentative reason. In Tasnim's commentary, by incorrectly analyzing their reasons, he expresses their incorrect interpretations, denial and God's true intention from the verses of the Holy Quran.

The study of civilization in the realm of humanities in our country does not have much of a boom; in particular, there are many issues that need to be researched from the perspective of conceptual and methodological approaches to civilization. Among such issues is the concept of new Islamic civilization. This article deals with the research critique of the book Razavi Civilization, which can be placed under the approaches of new Islamic civilization; however, this book lacks a methodological and scientific view of the issue. After the introduction of the book and other works of the author in this field, the importance of the issue of new Islamic civilization has been mentioned, and then we briefly enumerate the principles and foundations of book criticism and analysis, which includes a methodological view of the problem and a perspective of the characteristics of a scientific research book. The analysis of the book is done in two parts: formal criticism and content criticism according to the dimensions of the advantages and disadvantages; and then it is shown that despite the advantages such as the discussion of the new Islamic civilization, attention to the role of civilization of Shiite Imams and passive ignorance of the role of Imams (as) in history, but this book has structural and methodological shortcomings, such as: lack of definition of conceptual system, lack of logical order, non-argumentative and undocumented, methodological flaws and lack of analytical aspect. The necessity of analyzing the network of concepts of the family of civilization, the necessity of drawing and explaining the philosophy of history from the Shiite perspective, the importance of methodical critique of civilization texts, paying attention to the role of the relationship between religious science and new Islamic civilization, the need for a methodological view of the issue of civilization and adherence to the requirements of such studies are some of the results that this study emphasizes in the end.

One of the basic topics in exegesis fundamentals is the way of arranging and organization. The comprehensive and ideal classification of exegesis fundamentals is done based on both divine and humane sciences. That in short consists of, 1.The basis of tradition, 2.The basis of reason. The basis of tradition consists of Quran and Sunnah and the basis of reason consists of reasoning, verve, scientific-experimental and historical-social approaches. The Principles–jurisprudence, theological and philosophical approaches are considered as belonging to reasoning approach and mystic and literary under the tasting approach. This research by an analytical-critical method investigates the theories of four intellectuals namely Zahabi, Amid Zanjani, Roomi and Babaei and concludes that the presented classifications have some mistakes and defects. These defects are as insufficiency in the number of exegesis fundamentals, inattention toward the correct arrangement, intermixture of different topics, intermixture of the semantic domain of exegetics topics, putting subordinate branches in the principal position, intermixture of the different types of exegesis fundamentals, existence of desired structure, application of exclusive usage, intermixture of different types of exegesis and exegesis fundamentals and meaning universal from particular titles and meaning particular from universal titles.

The verse {He said, Our Lord is He who gave everything its creation, then guided it} (Taha / 50) is one of the key verses of the Qur'an in the field of ‘Tawhid al-Ruboubi’ [monotheism in terms of Ruboubiyyet]. The correct interpretation of this verse, like any other verse, depends on attaching to and mastering the rules of interpretation. One of the necessary sciences for interpretation is "the science of reciting the Qur'an", which plays an important role in interpretive interpretations.In this research, with a descriptive-analytical method, an attempt has been made to clarify the role of differences in recitation in the interpretation of verse 50 of Surah Taha by examining the interpretive sources of the two sects. For this regard, the two famous and unpopular readings of the verse and the interpretive work of each have been compared, criticized and studied, and by relying on the arguments and criteria of critique of differences in readings, including literary rules and contexts, etc. as well as reviewing and applying the interpretations of both recitations, one of them is preferred or rejected. In this verse, there are two different readings (famous and unpopular) in the word "khalaqah" [created him]. As a result of these two readings, different combinations are considered for the verse, which also lead to different interpretations. Among these combinations, it is better in terms of the two objects of the verb "a’ta" [gave] in the verse, respectively. Among the meanings, considering the generality of the verse is more consistent with the context. Hence, these two readings are closely related to each other, which is reflected in their comparison in their interpretation. These include: validation of recitations, rejection of an interpretive commentary in unpopular recitation due to its incompatibility with famous recitation, preference of popular recitation over an unpopular one using the standard of Arabic literature, combination of interpretive meanings in both recitations, critique of misinterpretations in the development of both readings, expanding the meaning of the verse with different recitations and confirming an interpretive commentary in a certain recitation.

Tradition, as the second brilliant source of Islamic theology during its existance, has always been exposed to serious and dangerous harms and threats, the main root of which should be its various and effective and unique capacities and functions in explaining and modernizing the basic knowledge of Islam in the fields of insight, value, and action. According to history, the approach of the phenomenon of fabricating and forging hadiths should be considered as one of the most important and damaging harms to the body of Islamic hadiths, in which some people, intentionally and with the motive of distorting and intentionally damaging religious foundations, fabricate hadith. The hadith scholars of the two Islamic sects, in different periods, by defining several methods and criteria, criticized and refined the documents and texts of the narrations, and extracted and purified the hadiths of the subject on their agenda, including Allama Sheikh Sharafuddin Ameli, who wrote the book. Abu Hurayrah, with a scholarly, innovative and non-biased approach, and has criticized the Isnads and texts of a number of selected Abu Hurayrah narrations by applying the seven criteria of Quran, Sunnah, authentic hadiths, intellect, history, science and natural laws as well as the problems within the text, He has proved the falsity of all of his narrations. The present article seeks to explain the methods and criteria of Allama Sharafuddin Ameli in criticizing the hadiths of Abu Hurayrah in the above-mentioned book.

“Tasnim” by Allameh Javadi Amoli and “al-Manar” by Rashid Riza are two seminal exegeses of the Qur’an in Shi’ism and Sunnism respectively. These two exegetical books originate from two different intellectual and ideological sources though they have rather common methods and styles due to considerable overlap between the above books. However, al-Manar’s interpretation of the circumstances of revelation and evidences related to the verse of al-Mubahalah are criticized by Allameh Javadi in his book, Tasnim. The authors in this study aim to analytically examine the methodological approach of the above commentators on the aforementioned verse. The results of the study show that al-Manar has adopted a biased and partial approach to the event of al-Mubahalah and has vividly distanced from Sunni commentators, narrators, historians, and even Sahiban-i Sahhah to prioritize the ideas of ibn Taymiah over those of other Sunni characters. Therefore, Allameh Javadi Amoli basically rejects the ideas and methods of Rashid Riza in this regard as well as his inappropriate tendencies and prejudice.

Achieving correct historical knowledge and using it at the level of individual and social life of man, requires recognizing and removing the harms that threaten the lesson-teaching feature of history and its usefulness. Imam Ali has repeatedly addressed the matter of history in Nahj Al-Balaghah. After he first considers the historical knowledge to be possible to achieve in different spots and then considers it very important, he introduces obstacles and harms of historical understanding and forewarned his addressees. These harms appear in three general pivots. Not paying attention to the orderliness of history is a harm, which makes history merely a useless knowledge that is stocked in the past. Other harm is being careless about the correct standards of criticizing history. Relying on the dark and unknown spots of history, not separating the benefits and harms of history and insisting on the useless aspects of history are among the harms that occur in this field. The third harm that hurts the historical knowledge is neglecting the history lessons and not using them in practice. Stopping at the stage of studying and explaining the historical knowledge and not preparing a mechanism for using the fruit of historical knowledge in individual and public human behavior is the most serious harm that appears in the path of achieving the historical knowledge. The present stud has counted, analyzed and explained the harms of historical knowledge as introduced at the words of Ali in Nahj Al-Balaghah, by using library resources and in a descriptive-analytical method.

The purpose of the present study is to review some social preventive measures in the Islamic Republic of Iran to protect freedom of thought and speech based on the Islamic instructions. The method of study is descriptive analysis and the results showed that Islam has offered special social preventives measures to protect freedom of thought and speech as this subject has widely been taken into consideration in Islamic texts. Furthermore, Islam has also offered some other measures such as rationalism, poverty prevention, extension of free and critical thinking, spread of religious arguments, giving advice to the officials, and the protection of critics in order to decrease likely crimes in this field. Therefore, the above measures should be taken into account before any disciplinary or penal measure in order to protect freedom of thought and speech. It should be noted that the implementation of the preventive measures does not intend to omit penal and disciplinary measures, but rather they should also be definitely used as the last step for those who refuse preventive measures and just follow their own deviated way.