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

The connection between the higher world and the matter through revelation has always been a place of deliberation. Some opponents of the prophet in his mission era (Arabic: بعثت) questioned this connection by making some accusations. Currently, modern thinkers are also trying to interpret and modernize the complex subject of revelation. Soroush is one of those whose opinions have been constantly changing and evolving during the last three decades. Previously, he considered the holy Qur'an to be the words of God; But now he considers the holy Qur'an to be the dreams of the Prophet (pbuh). Muhammad (pbuh) the Transmitter of Prophetic Dreams is the title of his writings about the nature of the Qur'an. In Soroush's new understanding of revelation, the Prophet (pbuh) is only a transmitter of the dreams he saw. He has used three hadiths as evidence for his cl aim A true dream of a righteous man is one of forty-six parts of prophetism;The states of the Prophet (pbuh) when receiving revelation;The dream of the prophets is a revelation.Criticism of the evidence and Soroush's traditional argument on the third hadith is examined in this article. Considering the importance of the subject and the necessity of finding a precise answer, this research used the descriptive-analytical method at the level of content analysis, as well as, the conventional method of fiqh al-hadith. Following the analysis of fiqh al-hadith, this hadith (i.e., رویا الانبیاء وحی) was examined with the central question of how this hadith is in terms of Isnad and textual validity, and how the meaning of the tradition is related to this theory.

In this research, after examining Soroush's opinion and extracting the cited hadith, the aforementioned hadith is considered a place for reflection. First of all, the tradition was validated based on the method of fiqh al-hadith in which it was examined for its authenticity and validity to obtain the type of Isnad and the level of credibility. The complete examination of the hadith text is one of the important principles of fiqh al-hadith.After this stage, the content analysis of the hadith has been performed. Isnad evaluation of a traditional is important and necessary in its place; But more important than that is the content analysis of hadiths. On the other hand, Isnad criticism is important,but we need to validate the text of hadiths itself, as well. The reason for this is that the forgers of hadith have also tampered with the records of hadiths and no matter how many reliable and just people there are in the chain of transmitters of hadiths, since they are not immune from mistakes, forgetting, quoting with meaning, etc., the text of authentic hadiths should also be examined for their content.During content analysis, after putting light on the meaning of the terms of some hadith, hadiths of the same family should be collected. Then, the content of the desired hadith is examined based on the collected hadiths. In the second stage, using the descriptive-analytical method, the content analysis and criticism of Soroush's point of view and his reading of this hadith were discussed.

Results and Finings:

Examining the hadith in question, using the conventional method of fiqh al-hadith, showed that this hadith had a weak Isnad, and in terms of content, it is not in line with what Soroush has claimed. Relying on the acceptance of revelation as a dream, Soroush tries to prove that the language of revelation is the dream. Not only has he no reason to consider revelation and its atmosphere a dream; but also, there are reasons and evidence against his understanding of the hadith in question. This hadith, which is found in Shia and Sunni sources, is not intended to express revelation; Rather, it comes under the discussion of dreams and considers it a part of prophecy and not the whole. It is not possible to generalize a component to the whole. Thus, it cannot be concluded from this hadith that the entire revelation to the Prophet (pbuh) is a dream. The content of the hadith is to give credit to the unseen revelations of the Prophet (pbuh). In addition, the examination of Soroush's statements shows that he did not have an argument in his words and only took the hadith as a witness and concluded that the revelation was a dream.Soroush believes that according to this hadith, the Qur'an is the words of the Prophet (pbuh). In this hadith, which shows that revelation is a dream, it does not state that Quran is a dream. Even if, according to this hadith, we accept that the first revelation to the Prophet (pbuh) was in a dream, using other hadiths, it can be inferred that the revelation was the means of prophethood and not a Quranic revelation. In addition, some hadiths clearly consider revelation in the waking and conscious state and even in the form of sensory observation.From the Qur'anic point of view, due to the non-determination of dreams as a means of communication with the higher world, the invalidity of Soroush's generalization from this hadith is determined. According to the Qur'an, the revelation of the Qur'an was through Gabriel (pbuh). Moreover, the term descending (Arabic: نزول) is used for the Qur'an, which firmly denies that dreams are the source of revelation. Dream is seeing unseen scenes and concepts objectively, and if the revelation had been from dreams, a verb, corresponding to seeing, should have been used for Qur’an.In addition, the Qur'an, as an eternal miracle that transcends time and space, should be communicated to the Prophet (pbuh) through the strongest and most reliable channel. If dreams had been the channel of communication with the Prophet (pbuh), it could have been the best reason for the crooked and sick-hearted opponents to accuse the Prophet of being insane, a poet, a priest, or a sorcerer. In addition, history has not reported such a report and this is the best reason that the Quranic revelation was through Gabriel (as), and not a dream.

The results of the research show that this hadith has weak Isnad in Shia and Sunni sources. From the content aspect, after the formation of the hadith family and the use of rational and Quranic evidence, it is clear that this hadith does not imply Soroush's claim of considering the entire Quranic revelation a dream. In other words, the content of the hadith is that the dreams of the Prophet (pbuh) have a divine origin, not that the Qur'an was descended through the channel of dreams. Quranic and historical evidence are also in line with this conclusion. Moreover, the proposition that the dreams of the Prophets are revelation is different from the proposition that the revelation of the Prophets is a dream.

One of the human states is sleep, which according to the narrations is the brother of death. It also constitutes almost a third of his life. The speaking soul, which is unmarried by nature, is freed from sensory activities during sleep and encounters the spiritual jewel and receives general and partial forms and meanings; He may forget them until he wakes up, which is not an issue, but if he remembers them without the interference of his imagination until he wakes up, he will have a true dream, and if he takes possession of them due to similarities or contrasts, the dream can be interpreted. but if the possession is beyond the mentioned limit and framework, a disturbed dream is formed. According to Mulla Sadra, some theoretical and practical functions of dreams are: confirmation and proof of the intelligences (angels) and the resurrection, facilitating the path of the seeker to God, prophethood and guidance to the interests of some worshippers. The present article tries to analyze the truth of dreams and its types as well as the function of each type from Mulla Sadra's point of view.

The difference expressed in the narrations of the Ahl al-Bayt (as) begs the question, "What is the connection between the analytical meaning of the two words "Nabi" and "Rasul" and the meeting of the angel of revelation in "sleep" and "awakening"?" The analytical meaning of the word "Nabi" shows that this description literally means "exaltation" and "height" and refers to the meaning of being above and aware of important events before their occurrence and so on. And for this reason, in religious culture, the word "Nabi" is a description of high-ranking people who, with the help of God in "dreams" and through angels, see unseen things related to the good and bad future of their people, and before those things happen,they inform their people. Also, the analytical meaning of the word "Rasul" shows that this word is a word that describes a person whose determination and motivation have been greatly strengthened due to a very severe effect, and as a result, it has become easier for him to carry out a special mission. In religious culture, this description is a description of a prophet who, as a result of the miraculous meeting of the main body of the angel of revelation in awakening, their determination and motivation are greatly strengthened and with few companions, they can endure the difficulties of propagating religion well.

In this article, which was done with a library method and in an analytical way, the goal is to examine the phenomenon of indoctrination more closely, especially in its negative aspect, and to know the elements that cause indoctrination in some people from the perspective of the Quran and psychology. In fact, the question is, what factors play a role in creating indoctrination in people, and is indoctrination itself a negative or positive phenomenon? These elements are fatalism and luck, in which a person attributes any failure or success to supernatural and natural affairs and considers his/her will and role as futile. Dreams, imagination and hypnosis, are considered a kind of indoctrination, but they should not be used to deceive people. Pain relief, in which some people, in the face of difficult events, instead of relying on science and logic, use superstitions to soothe their psyche. Instead of diagnosis, in which people try to make the best decision with the least amount of time and cost in the face of uncertainty, they turn to augur and prediction, etc. The projection mechanism, in this case too, people try to attribute their mental processes, which make them feel unpleasant when thinking about them, to other things. The result of this research showed that the power of these insinuations depends more than anything on the amount of influence and discretion of the individual; The more a person’s mind and psyche is receptive to such inductions, the more his life will be influenced by this phenomenon. Now, if this indoctrination leads to progress and success in a good matter, it is considered a positive and praised indoctrination, and if it causes distress and stagnation in life, it is considered a negative and forbidden indoctrination; either from the point of view of religion and the Quran or from the point of view of psychology

In Ibn Arabi's thought, sleep and dream is important. He has distinguished between connected and disconnected imagination and brought the place of dream in the connected imaginary world and revelation in the disconnected imaginary world. He considers the dream’s interpretation to be related to the connected imaginary world. Therefore, Qur'an cannot be just a dream, because it lacks Shari'at and its rules do not have a grammatical aspect. The dream is one of the divine annunciators and the sincere dream is a part of revelation. Ibn Arabi considers the imagination as a force of the heart, and love is the excess of affection whose manifestation is within the heart. The heart has seven stages as seven layers of the sky, which is in one stage, the mine of affection, love, and compassion for the people, and in the higher stage, the mine of love of the divinity, and finally, the mine of the manifestations of the divinity’s attributes. Therefore, by expressing the position of dream and its relation with revelation, we discuss about calling Qur'an a dream letter and the relationship between sleep, dream, and love in order to determine the secret of man's superiority over other creatures.

One of the most important moral vices, which is the cause of misery of mankind, the obstacle to human happiness, and the source of many sins, is great dreams. The great dreams, like a hidden virus, lead to threaten the health of individuals and societies because of ignorance. This study, with the aim of identifying the great dreams, discovered their causes and consequences from the view of Nahj al-Balagha; thus, the book “Nahj al-Balagha”, moral books, and related researches were applied. The findings of this descriptive-analytical study showed that the most important cause of great dreams is the penetration of satanic deceptions and the tendency to this world that make a person feel to be nothing, have illusions and imaginary things, and cut off his/her connection with the truths of existence and spirituality of life. The most important consequence of great dreams is the weakness of reason that results in ignoring the understanding of the truths, especially, the death and hereafter.

The revelation of the Holy Qur'an is the basis of the Islamic teachings. Dr. Abdolkarim Soroush, one of the contemporary Iranian intellectuals, has tried to provide a dream-like explanation of revelation in the series of articles entitled; "Muhammad (PBUH), as the narrator of apostolic dreams". According to him, Prophet Mohammad (PBUH) perceives truths in a mysterious and imaginary way (like a dream) and narrates them when he wakes up. In this viewpoint, the Holy Qur'an is not a divine word. In other words, the narrator of the Holy Qur'an is not the God, but of the Prophet Muhammad (PBUH)! In this article, by critically analysis of the topics presented in the series of the above-mentioned articles we argue to prove that Dr. Soroush's view is a false claim. We also implicitly demonstrate the view that Prophet Mohammad (PBUH) recieved the word of God in a conscious state. Hence, the Holy Qur'an is the word of God and not the word and narration of a mankind.

Each text leads its audience to a specific understanding of reality. The story of Abū Muslim Nāmih has been the scene of confrontation of religious and intellectual groups and currents following political power since its inception. The role of dream and revelation in the structure of this work has caused the formation of an ideological story in accordance with the understanding of the Shiite audience and has played a role in the formation of subsequent works such as Jahān Gushāy Khāqān and ‘Ᾱlam Ᾱrāy Ṣafawī. In this article, based on Fairclough's framework, we try to examine the effect of dreams in the Shiite discourse in opposition to the Sunni discourse in the story of Abū Muslim Nāmih, and use rhetorical arrangements to describe, interpret and explain how the Safavid Shiites by highlighting themselves and taking advantage of rhetorical arrangements and other tools of power, were able to marginalize their Sunni opponent from the political and cultural scene within the framework of the dominant discourse, leading to the expansion and political domination over Iran. The purposeful use of dreams to achieve this goal is the subject of this article, which will be pursued in a descriptive-analytical method based on library resources.

The word revelation in the Holy Quran is mentioned in more than 75 verses in various forms and derivatives. From the Amir Al-Momenin (pbuh) - the first commentator and explainer of the sciences of the Qur'an after the Prophet- an expression has been received in the meanings of various revelations. After that, Islamic scholars such as lexicographers, commentators and scholars of Quranic sciences have mentioned its meanings and considered types and varieties to it. There is homogeneity and inhomogeneity between these definitions. The common result of these definitions and categories is that each revelation in meaning of a secret message or reference has a source of issuance and a recipient. Carefully in all the verses of the Holy Quran that contain the word revelation, it can be said that the source that issued the revelation- in the literal sense i,e symbolic message- are God Almighty, man, angel, and Satan. Using the lexical and idiomatic meaning of revelation and with the help of the verses of Qur'an, this article examines the types of revelation on human beings and divides it into apostolic and non-apostolic revelation and divides the method of apostolic revelation into non-mediatory and mediatory revelation. He has criticized some definitions of Quranic scholars and believes that the word revelation is different from inspiration and dreams about chosen human beings and prophets.

Ahmad al-Hasan’s followers consider dreams as the closest way of knowing the Imam. The paper deploys a library method to investigate the veridicality and reliability of dreams in principles and ancillaries of the religion. I provide descriptions and analyses to conclude that if a non-Infallible’s dream does not yield certainty or if certainly is not essentially reliable, then it cannot be cited as evidence and is not reliable, because in these two cases, dreams will yield probabilistic belief. Now since such beliefs are treated as unreliable by default—and only exceptional cases of probabilistic beliefs are reliable—and since probabilistic beliefs obtained from dreams are not exceptional cases, dreams should count as unreliable.

“Deviated Mahdism Movements” are among the great and thought-arousing questions in the field of Mahdism studies. Despite a widespread approach to the issue of Mahdism deviations, there is little research into the deceitful tricks (strategies) of these movements. Recognizing these movements and how to deal with them and institutionalize a preventive and immunizing approach are among the necessary issues to be addressed in this regard. Additionally, we can prevent the negative religious outcomes such as sectarianism, the dissipation of the capacity of the Shiite society, and the destruction of the salvationist thought of Mahdism.
Analyzing the tricks (strategies) of the claimants with the approach of deceiving people among the deviated Mahdism movements in attracting the audience is the main issue of this paper which has been carried out with a descriptive-analytic approach in the contemporary history (about 1789 AD and above). According to the available documentation, this trick has been done in the form of abusing religious sanctities, such as prayer writing, humble written request, sortes, and reference to the unproven things such as miracle, dream, and also relativization, nicknames and promotion of escapism.

One of the most important analytical areas in the study of the literary text of the Holy Qur'an is Archetypal analysis that interprets and explains the contents and concepts of this sacred text in relation to the psychological and cultural structures of its audience. This approach has been mostly influenced by Karl Gustav Jung's theories of the collective unconscious and archetypes, and is regarded as one of the most important approaches in contemporary literary criticism. The purpose of this study is to explore the dream of Yusuf (AS) with the help of this approach and discuss its archetypal angles. The main question in this study is whether the dream of Yusuf (AS) can be studied from the perspective of analytical psychology and the archetypal critique approach, as mentioned in the Qur'an or not; and whether it can be Interpreted and understood why they have been used or not. It is probable that the prostration of the sun and the moon and the stars have been derived from the central core of archeology that can be seen in mythology. If so, what this verse recounts, though it is a dream, reveals the collective spiritual truth of the people of the time of Yusuf (AS).

Contemporary religious study has been interesting for many intellectuals including Dr. Soroush. In the course of his speculations he passed different stages. The first stage was his theoretical extraction and expansion of Sharia which continued in terms of expansion of prophetic experience. In his first theory he deemed religious knowledge as human, historical and relative. In the second theory, however, he extended it to the very nature of religion which in his view is historical and subject to change. In his new theory labelled by him as “Muhammad as narrator of Apostolic Dreams” he has taken one more step backward and in contrast with traditional beliefs he claimed to have opened a new window in understanding the process of revelation which in his view occurred altogether in dream and vision. He restricted the role of Prophet to narration and description of what he has seen in dreams and that is why he suggested interpretation-oriented understanding of revelation rather than literalism or traditional exegetical approaches developed in the history of Islamic sciences. In formulating and supporting his theory Dr. Soroush has arranged the argument in six premises. This article is an attempt to examine and criticize them undermining his argument which in eyes of the authors lacks any force and cogency

One of the arguments provided to establish the existence of God and his divinity is argument from guidance. Most Islamic scholars have taken the guidance in creatures as structural and ordered guidance and discussed it in the form of argument from design or argument from genesis and so on. Yet some other scholars, following some Quranic verses, have considered existence of God as a guider independent from his creation and separate from genesis of human beings and urged to distinguish between argument from guidance and argument from design and genesis. this paper, inspired from Quranic verses, will explain different accounts of argument from guidance, and its relation with similar arguments like argument from design and genesis have been analyzed, and finally some instances of guidance of creatures and their marvelous actions, which are manifestations of divine guidance, will be propounded.

One of the recent pretenders, named “Ahmad Bin Isma’eelBasri”, has claimed to be Yamani and the grandson of Imam Mahdi (A.S), and the Imam after the passing of Imam Mahdi (A.S) and attributed some other issues to himself and his disciples resorting to the miracles attributed to this person have tried to prove his Imamate and legitimacy using divination by Quran, and dreams. Utilizing divination and dream, in order to recognize the Divine authority, has been invalidated unanimously by the religious scholars and there are some reasons against it in addition to the lack of reasons in proof. On the other hand, expressing the burial place of Hazrat Zahra by this person is not only inconsistent with the terminological meaning of the term “miracle”, but also the narratives of the infallible have expressed the opposite. The article’s method is descriptiveanalytical and by no means can anyone prove the person’s Imamate by divination with Quran, or dreams.

According to the Quran, soul leaves body during sleep and rejoins its world. Depending on soul’s detachment form the body one can have observations of that world. These observations are called dreams and are of two types: explicit and implicit. Muslim scientists regard dreams as undeniable facts, for instance, Al-Farabi and Avicenna defined dreams as observed events and images perceived by common senses through the conscious mind which are linked with soul and turn them into understandable, imaginary events by the power of imagination. Dream is a realm in which belief in afterworld and resurrection may occur. This paper aims to investigate and analyze the phenomena of dreams as stated in the Quran.

Our information expanse step by step and we are trying to discover unknown things. The progress of science is somehow surprising. Although scientifically progresses is useful for human societies, but some thinkers beliefs that it causes the negligence to spirituality. The most important question which people have been encountered is whether or not humankind himself can link with spiritual world? Is it possible to demonstrate a special world which is not material?Another important question is whether or not any relationship between scientific results and the world of spirituality? Is there any relationship between miracles, munificence, weird, nonmaterial, and psychic subjects? Does holy book verify news which comes from an unusual and nonmaterial world? Does it verify surreptitious things which some spiritual people are talking about?Finally, if there any relation, what kind of relationship is between spirituality and these metaphysical phenomena?This research is a positive answer to above questions. There are close relationship between psychic phenomena and the world which Quran talks about as a surreptitious world. According to Quran, they are linking together in a way that even believing to metaphysical and nonmaterial world is somehow necessary.

Sleeping (dream and dream like imagination specially those kinds of dream they role play on predicting and determining some one’s destiny) is a very important and effective element in epic and myth narrations structure.Because of that interpreting is one of the important acts of some of he classes such as a specific group of priest and sages in Shahname. and this group of epic and mythic well-informed people teach dream interpreting principles only to a proper people. this people by having a special sagacity and wisdom interpret dreams’ cipher and symbols. (Dreams fundamentally have a symbolic language and their meaning should be revealed).In Shahname which is the dominion of two kind of mythic and epic narrating, dream is very important; and many of the events are pre-creating in character’s dream before they happen.This research which has been done with an approach to Vladimir Prop method in elf stories structure analysis, shows that in morphological analysis of “the released child myth” we should consider the dreaming and its basic applications because of the important role (predicting (warning or announcement) the presence of the hero) that it has in narrative structure of the mentioned myth.

Paring nails is a tradition which dates back to prophet Ibrahim, Peace be upon him. According to religious texts, hi was the first one who came up with this tradition.The author of this article first deals with the papyrus verified by Nabbia Abboot and then views this tradition from different perspectives.This study also contains the results and the time and palce of paring nails. Since paring nails is of a natural tradition, the author also comes up with other natural traditions.