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

The concept of "Raj’a" (return) is one of the significant beliefs of the Ahl al-Bayt (peace be upon them) school that Sunni scholars consistently disapproved throughout history. This confrontation has often stemmed from a misunderstanding and misapplication of the concept, which has been unjustly labeled as an un-Islamic belief derived from Jews, Christians, and the pre-Islamic Arabs, among others. It is essential to conduct an objective study, free from any biases, to accurately represent and critique this incomplete and erroneous understanding. This will provide an explanation for the Sunni opposition to the belief in the return in the end times from the perspective of the Imamiyeh Shiites. The findings of the present research indicate that the Sunni misinterpretation of the issue of return, and its attribution to Imamiyeh Shiism, is unscientific and incorrect. In this regard, the author clarifies the conceptual misunderstanding surrounding this incorrect and unjust mindset, urging the Ahl al-Sunnah to adopt this belief based on credible hadiths and the analyses of prominent Shia scholars.

As the primary scholarly reference for Western researchers delving into the Quran, Islamic studies, and the lives of prophets and imams, the Encyclopaedia of Islam is invaluable. Nonetheless, a thorough evaluation of the articles and research contained within is essential to determining their credibility and scholarly consistency. Studying and examining the works of Orientalists about the Qur'an, Islamic sciences, and teachings is an undeniable thing for Muslims. Considering the position of Imam Ali (AS) as the first Imam of the Shias and his superior position in the beliefs of the Shias, orientalists have studied various aspects of his life in their studies and have presented two completely different points of view: A positive and optimistic perspective resulting from Western scholars' study of authoritative texts that explains and praises His scientific approach to interpretation, law, politics, jurisprudence, rhetoric, and more. The negative perspective resulting from a biased viewpoint and the failure to utilise authentic Muslim sources ultimately leading to skeptical opinions regarding the exalted character of Imam Ali (AS). The majority of the articles in this book stem from the intellectual efforts of Western researchers, but regrettably, their lack of access to reference sources has resulted in serious errors. In this research, using the library method through an analytical and critical approach, we will examine the work of Robert Gleave, an impartial and positive orientalist, about Imam Ali (AS) and then examine and criticize the doubts raised by him. In conclusion, the results of the research indicated that Orientalists' lack of access to authentic Islamic sources, coupled with their prejudice and partiality, led to their inability to correctly introduce this Imam to Western society.

Some non-Muslim writers and historians have researched the historiography of Islam without having sufficient knowledge, and due to their unfamiliarity with the foundations of this religion and lack of understanding of its philosophy and the nature of some of its issues, they have not reached an unbiased and reliable scientific result. In addition to these cases, it is necessary to add prejudice and the impact of the views of historians, which caused them to spread their previous mentalities to the subjects related to the researched religion and reach the desired result. This article examines Dequin's one-sided approach to a huge part of the sources of Islam, i.e. Islamic historiography, focusing on his views in the book the Beginning of Ali's Praise and the Emergence of Abbasid Worldview in a critical and analytical manner on the claims of It examines the validity of the tradition of Islamic historiography from the perspective of Dequin. The results of the research show that he has based his research on the invalidity of Islamic historiography and considers everything related to the history of Islam to lack validity, value and authenticity. The evidence claimed by Dequin to prove his point of view is questionable, and in some cases it is methodologically and analytically-historically contradictory.

Teaching the principles of jurisprudence in university courses, especially in the field of law, faces its own difficulties. The textbooks of principles of jurisprudence in the field of science are written in Arabic, while many students have serious problems in understanding Arabic texts. The importance of correct education of the principles of jurisprudence is not hidden from experts. Correct reasoning for legal materials and preventing wrong understanding of laws are the most important reasons for including this course in undergraduate and graduate courses. It is very important to compile a textbook in Persian language that can easily convey the most important contents of the principles of jurisprudence to students. Using the experiences of previous textbooks, the book "Principles of Applied Jurisprudence" has tried to show the application of the principles of jurisprudence in law in a practical way. The widespread acceptance of this book by the academic community indicates that the expectations have been fulfilled to a large extent. On the other hand, the good fortune of the lecturers to the book Principles of Applied Jurisprudence and the existence of some defects in it show the necessity of criticizing this book even more. Dealing with topics whose practical aspect is not very clear is one of the important features of this book. Besides that, there are many materials titled "for further study" which are not mandatory. Since this book is introduced as the main source of MA, this section deserved more attention. In this research, the research method is based on the library.

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.