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

The Sacred Law, acknowledging the physical, spiritual, and psychological distinctions between men and women, has established the principle of guardianship (Qawamah) for men in Verse 34 of Surah An-Nisa. This principle is attributed to "inherent virtue" and the responsibility of "financial expenditure." Scholars have examined the significance of financial support as a determining factor for guardianship, particularly referencing the phrase "and by what they spend of their wealth." Some critics have expressed concerns regarding this verse, viewing men's financial contributions as a means of imposing control over women and likening men's guardianship to a form of religious oppression, akin to a system of slavery. This article intends to explore the notions of guardianship, maintenance (Nafaqah), and the dual nature of guardianship as both a right and a duty. It will also investigate the basis for men's obligation to provide maintenance and its implications for the legal framework surrounding men's guardianship. The goal is to offer well-founded responses to the critiques found in the book "Critique of the Quran" and to analyze the role of financial responsibility in men's guardianship as a combination of rights and duties, with the possibility of defining and restricting this scope by both partners in situations where the husband is unable to effectively manage the family.

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

The exaggerators (Ghulāt) were the first group of interpretive currents in Shiite history to introduce heresy into Islamic teachings by incorporating their exaggerated ideas into Shi'i interpretive and hadith texts. They were divided into two groups of atheists and non-atheists, each of whom entered Quranic interpretation with their own presuppositions and interpreted the verses of the Quran according to their own methods. Therefore, it is very important to know their bases and methods of interpretation in order to recognize them better. In this article, an attempt is made to extract the exaggerations in Shi'a Quranic commentaries. Using the descriptive-analytical-critical method, their foundations and methods are examined and criticized and validated with the help of hadith criticism tools. Based on the hadiths of the great exaggerators, it is found that most of their hadiths in the Shi'ah commentaries have fundamental problems in terms of sanad and hadith text. In addition, the contents of many of these narratives are in conflict with the principles and branches of Shari'a.

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

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

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

The theory of rationality and spirituality, along with the emphasis on harmony with the inevitable realities of the modern world, negates the effectiveness of traditional religion in calming and reducing pain. This theory, which believes that a person cannot live a good life without spirituality, has replaced traditional religion with rationality and spirituality. Considering the deep and comprehensive spirituality of Nahj al-Balaghah, this question is raised: to what extent are the foundations of the theory compatible with the spirituality in Nahj al-Balaghah? The answer to this question was investigated and evaluated using the analytical-inferential method by studying Nahj al-Balaghah and searching for related words. The result obtained from the analysis of the cognitive knowledge, cognitive ontology, and cognitive value of the theory's indicated that rationality and spirituality has confused understanding of some fundamentals by ignoring the ambiguity and contradiction. However, it has some points in common with spirituality in Nahj al-Balaghah. Yet, because of the inability of theoretical reason to recognize metaphysical concepts like God and the suspension of belief in practical reasoning, this theory cannot reach the level of spirituality of Nahj al-Balaghah in terms of fundamentals and achieving maximum peace and pain reduction.

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

The role of the motivation process in moral education is one of the most important issues discussed in educational sciences. The Holy Quran, according to its revelatory principles, has components that must be achieved to understand this process; because this process cann’t be specified correctly before determining them. Therefore, it is necessary to identify the components of the process of motivation in moral education from the perspective of the Holy Quran. These components include the foundations, principles, characteristics, goals, and steps. This article uses the descriptive-analytical method to extract these components from the Holy Quran. The results of the research indicate that the principles of the process of motivating moral education from the perspective of the Holy Quran are monotheism, free will and nature; Principles of this process: Revelation is respect for human beings and balance of body and soul; Characteristics: moderation, applicability and awareness; its goals are to improve the lifestyle, to reach perfection and nearness to God and salvation; The stages of the process of creating motivation in moral education from the perspective of the Holy Quran can be summarized in three stages: the input stage (theoretical and cognitive dimension), the stage of activities (practical and behavioral dimension); output stage (decision making)

Intellectual and cultural construction is the basic matter and the central message of the Holy Qur’an. The Holy Quran was revealed in order for man to build a mind, a soul and a body for himself. In this research, it has tried to clarify this issue by explaining the foundations on which the Qur’an aims to build its culture, which is the human instinct with which God created man. This instinct is the soul and mind of human beings, and it is the center of emotions and spiritual sensations. The wisdom is another characteristic of humans which distinguishes him from other creatures. The religion mixed with spirit and thought - that no one can abandon it - is another attribute of human beings. The next characteristic of human beings is the common sense that the people agree on it to reach the perfection in material and spiritual life.  The importance of this research lies in focusing the west to destroy our Islamic identity. It is necessary for the Muslim societies to build the cultural foundations of society according to the holy Quran. In this research, we have used from different approaches: the textual approach, the descriptive approach, and the analytical approach. Finally, we have extracted some solid foundations on which the Qur'an relied on them to achieve this goal and apply the divine culture on the ground

Divine government is one of the divine blessings that regulates human relationships, guidance and happiness. The Holy Quran and the Testaments speak of King Silman. Given the position of the ontological foundations as an effective basis for the construction of government, the research question is, what are the ontological foundations of the government of Solomon in the Qur'an and the Testaments?The question is important in influencing the ontological foundations of government in the form of government, its structure, the behavior of rulers and even the people together. To answer the research question, the content of both books has been described descriptively and then compared and analyzed.The present study first divides the ontological foundations of property into occult and intuitive, and then the foundations of each are expressed and compared in the Qur'an and the Testaments.The findings indicate that the differences in the unseen section of the two books are more related to the comprehensive and deep presentation of common ground, as well as to unique issues of the Qur'an such as the prophecy of Solomon, great knowledge, the existence of metamaterial agents and belief in resurrection in the structure of government.And in the material world of Solomon's special conquest, the vast comprehensiveness of presenting the poverty of the creatures of the material world and the movement of the material world towards God, all differ in the behavior of Solomon from the perspective of the two books.

The concept of lifestyle in Western civilization has been vulgarized because it is often shown in the framework of a kind of superficial consumerism. Lifestyle in this sense is associated with a kind of extravagant, glamorous, and luxurious life, which is mainly based on the logic of "keeping up with Joneses" in the consumption of goods and fashion. However, lifestyle in the Qur'anic viewpoint refers to the fundamental fact from which all concepts, definitions, viewpoints and narratives focused on culture and civilization originate. In fact, lifestyle is considered as the objectified content and spirit of culture and civilization. Therefore, the "supreme reality" or "real and software part of civilization" is in fact the most comprehensive and prudent expression that clearly reflects the importance of this reality in human life. In this paper, the cultural foundations of lifestyle from the perspective of the Qur'an have been examined using inferential analytical methods. The findings suggest that according to the Holy Quran, a pure lifestyle can be realized in a society whose patterns and behavioral norms are rooted in a transcendent and developed cultural system. According to the Qur'an, the transcendent cultural system, which is right-based, wise, nature-based, has fixed, useful, coherent and harmonious foundations.

Understanding the organization phenomenon and solving its problems requires the formation of intellectual foundations and the basic foundations of organization knowledge and management. Understanding the human element in organization and management requires understanding the many basics in which this article has attempted to explain some of them. The orientation of this research is fundamental and exploratory. Information was also collected on the basis of library studies. The strategy used in this study is qualitative content analysis. This study begins with the creation of computable data and then deduces the phenomena and finally narrates the research. In this study, three categories of anthropological foundations were identified as philosophical, scientific, and religious. Based on the results of this study, a model for human cognition that is effective in organizational behavior was identified. In this study, only nine anthro pological foundations were considered and their application in organiz ational behavior has been demonstrated.

The book entitled as The Foundations and Methods of Qur'an Interpretation written by Amid Zanjani has been evaluated into two modes as either based on the general form of the topics in relation to each other or based on individual topics independent from the general form. The topics of interpretation foundations include: 1.definitions; 2. organization; 3. application; 4. resolving the conflicts; 5. the changes trend. Amid Zanjani's procedure is generally in this way that he has mentioned all of the topics completely, but he has not followed a specific logical order. With respect to the content, the strength of such a work is his attention and presentation of the right and wrong methods of discussion and rejecting the pros opinions, and using the proper means of resolving the conflicts in either of the two modes. The weaknesses of such a work included using different interpretations in organization, the influence of the method of arrangement, mingling the inclusive usage of each topic, limiting the understanding emanating from the conflict of one interpretation data to one mode.

One of the Shia commentators in the twelfth century, "Abolhassan Sharif Ameli Esfahani" that he is the owner of book "The Preface to Mer’atol- An’war and Mesh’katoll-Asrar ". He wrote this work as a preface to the interpretation of the Qur’an, of course he did not finish the interpretation. Ameli has focused on collecting inner and transcendental narrations in this work. And he has provided in the major volume of the book, at about 1200 Quranic words, to alphabet arrangement the paraphrase meaning based on narratives. Choice of narratives by him is based on a series of scientific and belief bases. Which can be found in cases such as belief in the not distorted of the Qur''an, the validity of the appearances of the Qur’an, the validity of the narrations, the disciplinary ijtihad, and the avoidance of unfounded ijtihad. This book among the Shiite works, has a moderate or lower position for influencing the interpretations after him. And according to the writer opinion, it is written to fill the gap in his era about these narratives. However, the views of contemporary Qur''anic scholars, who are authority on paraphrase, are very important in evaluating Ameli Esfahani foundations

Asbab al-nuzul science is one of the oldest topics in the knowledge of Quranic science and is related to understanding of the Quran. In the present time, although theories of the Qur'anic scholars of the past have continued with the classical Qur'anic scholars, Changes and developments have occurred in almost all the topics of this science. This paper examines the approaches of the Qur'anic scholars and the evolution of their views in this science based on a descriptive and analytical method. The analysis shows that the persistence of the views of the of the Qur'anic scholars of the past in the present era is due to the rule of the atmosphere of narrative, imitation of the predecessors, and so on. The changes and developments are mainly due to the evolution of views on the nature of the Quranic text, the critical approach to narratives, the revision of the views of the predecessors, and so on. Regardless of the weakness and inaccuracy of theories such as "the knowledge of interpretation does not need to Asbab al-nuzul ," based on the reasons for the approval of these developments, they emphasize their importance. Regardless of the weakness and inaccuracy of theories such as "the knowledge of interpretation does not need to Asbab al-nuzul ," based on the reasons for the approval of these developments, they emphasize their importance.

Barā’ah [disavowal] means warding off something which having it is disliked. In the ‘urf [communal understanding] of religious lawmakers, it begins with having hatred for the enemies of religion, and ends with bearing animosity and fighting them. In belief and practice, it is referred to and practiced by believers as an important and definitive principle. However, owing to various political and social reasons, the doctrinal roots of this teaching as well as the domain of its function have not been studied adequately and the desired results of researchers have not been obtained. In order to find the doctrinal infrastructure of this belief and the correct way of practicing it based on that belief, studying the verses and narrations on this subject is necessary. This task requires inductive reasoning and analysis of religious transmissions.