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

This article presents a comparative analysis of hadiths regarding insight and ignorance from ethical and educational perspectives. Insight, as one of the fundamental characteristics of faithful individuals, refers to deep understanding and the ability to distinguish right from wrong, playing a crucial role in the moral and spiritual guidance of individuals. This paper examines the impacts of insight on moral and educational growth, as well as the detrimental effects of ignorance on moral decline and educational setbacks. Various hadiths from the Prophet Muhammad and the Imams emphasize the importance of insight and its role in enhancing individuals' ethics and education. These hadiths illustrate that insight not only brings light to the hearts of believers but also saves them from deviation and misguidance. In contrast, ignorance is recognized as one of the greatest barriers to spiritual and moral growth, leading to unethical behaviors and straying from the correct path. The article also provides practical strategies for strengthening insight and combating ignorance within educational contexts and discusses the roles of teachers, parents, and educators in this regard. Ultimately, based on the findings of this article, suggestions for future research on the deeper impacts of insight and ignorance on human education and ethics are offered.

A significant portion of Imam Reza’s (a) hadiths is dedicated to the subject of Imamate. Thus, examining these hadiths from various perspectives is of considerable importance. This article aims, using a historical approach, to identify the components of Imamate from the Imam’s viewpoint and to understand their connection to the historical context of his time. Accordingly, the research question here is: what meaningful relationship exists between the historical context contemporary with Imam Ali ibn Musa (a) and the thematic diversity of the hadiths on Imamate attributed to him? Based on the political and cultural atmosphere of the late 2nd and early 3rd centuries AH, it is evident that issues of leadership and Imamate in the Islamic community were still among the most contentious challenges among Islamic sects and denominations. Consequently, the numerous hadiths of Imam Reza (a) on the topic of Imamate are directly related to the crises and challenges of his time, including issues of caliphate and elective leadership, the permissibility of appointing a lesser figure over a more qualified one, the prioritization of caliphs, intra-Shi’a sects, and extremist factions. Among the Imam’s most significant actions to address these doubts and challenges was establishing the legitimacy of the Imamate of Ahl al-Bayt (a) by focusing on the components of divine appointment and the elevated status of the Imams, the virtues and superiority of Imam Ali (a), knowledge and infallibility, divine authority, and the obligatory obedience to the Imam. Each of these components clearly reflects Imam Ali ibn Musa’s (a) views on the differences, weaknesses, and errors in the perspectives of contemporary sects.

Anṣār are those followers of Islam who lived in Medina with the names of Ows and Khazraj and were honored with this nickname because of the help of the Prophet (pbuh) and his defense against the enemies of  Islam. They were good-mannered and cultured people who sheltered the people who were driven from Mecca and supported them and sacrificed their lives for the progress of Islam. Things like their relationship with Bani Hashim, the generality of love for the family of the Prophet (pbuh) among them, the abundance of the companions of the pure imams among them, the praise of Ahl al-Bayt (as) from them, their serious companionship with Amir al-Mu'minīn Imam Ali (as) during his reign and their open confrontation with his political rivals, it is possible to conclude their tendency towards Shi'ism and the school of Ahl al-Bayt (as). Anṣār were the ones who helped the Meccan immigrants and gave them the opportunity to create a model society and civil government. When the emigrant of Makkah moved from Makkah to the city of Yathrib, they were alone and had no one to accompany them except Allah the Almighty. 

The essential rules of religion are one of the most fundamental issues in the Islamic legal system. Adherence to it causes a person to benefit from the rights of citizenship in Islam; and opposing it will cause him to be deprived of the mentioned rights with titles such as apostate, kāfir and muḥārib. The essential rulings of religion refer to that part of religious knowledge whose reference to Sharia is not a place of doubt, and its criterion is the improvisation of the ruling and the subject that every Muslim knows at the beginning; and its acceptance does not need proof, because it is a rational axiom, and its meaning is so obvious that even non-Muslims are aware of it, such as prayer, fasting, Hajj, monotheism, prophethood and resurrection. However, there are some sayings about the implementation of the ruling and its effect, based on the hadiths and opinions of Islamic thinkers, some believe that denying the necessary rulings of the religion is an independent cause of disbelief. A group says that denying the essential rules of religion is a cause of disbelief if it is the cause of denying the mission.

 Almighty God has sent his best servants and sent down heavenly books so that the education of human beings can be done in the best way, but despite that, some educators of this school followed the crooked path instead of guidance. By way of guidance, we called reformative education. Correctional education is in contrast to primary education and it is often for the education of those students who are deprived of proper education for any reason, and the teacher is for reforming and changing their undesirable traits and behavior in the religious, religious, political and social fields, in three areas. Cognitive, emotional, and behavioral functions. By studying the hadiths and life of the Holy Prophet (S) and Ahl al-Bayt (A), this research introduces and explains behavioral training methods that are effective in reforming the teacher;The meaning of behavioral methods is any type of action and action that is done in order to correct and change the behavior of errant people, regardless of whether the trainer himself takes action or forces the trainer to take action. And its methods are: modeling, changing and reforming habits, calling to repentance, prayer and appeal, indoctrination, friendship and tolerance, neglect, forgiveness, threats, decisive action, corporal punishment, these methods, each of which indicates a behavior. They can be effective in reforming teacher education. Using the descriptive-analytical method, this research has categorized the hadiths related to the subject and analyzed the behavioral methods in correctional education from those hadiths.

The relationship between jurisprudenc and ethics is one of the important and influential topics in the interdisciplinary discussions of these two fields of study. There are various perspectives regarding this relationship, which can be categorized into three groups: unity, conflict, and interaction. Proponents of distinction, whether they believe in conflict or interaction, consider one of the fundamental differences between jurisprudence and ethics to be their subject matter: jurisprudence pertains to human behavior, while ethics deals with virtues and dispositions. This research examines the narrational reasons that may exclude virtues and dispositions from the domain of jurisprudence and include them in the science of ethics. The research method involved the collection and semantic analysis of narrational propositions. The findings indicate that the three possible narrational reasons for the non-subjectivity of virtues in jurisprudence lack sufficient strength. Finally, an anthropological rational reason that interprets narratives indicating the prohibition of moral vices has been examined and critiqued.

Reason and rationality have always had a special value and credibility in the context of human history, and it is one of the most important human characteristics and the distinguishing feature of humans from other creatures in the world. What the meaning of reason is and what functions are envisioned for it, has been discussed as one of the important topics among scholars, and many people have written and presented works on this issue. To answer this question, we can refer to the teachings of the Ahl al-Bayt (as) which are connected to the eternal divine source. This article, which is a development article in line with the production of Native-Islamic knowledge, tries to use a library method and with note taking tool, by focusing and paying attention to what has reached us from Imam Amir al-Mu'minin Ali (as) in narrative sources, and analyzed the concept of reason to identify some of its features such as special tasks and functions, weakening factors and enemies of reason. The results of this research show that reason, as the best tool and internal proof in the possession of man, can guide a person to worship Allah the Almighty and provide a humane and honorable life in the shadow of revelation and divine messengers as external proofs. Let it be done on the condition that man uses this precious jewel in all matters, improves it and takes care and protects it against the devil as an external enemy and some internal destructive factors.

The subject of piety, maintaining and strengthening it has always been the focus of scholars and thinkers in Islam. Maintaining piety in the first stage, and strengthening it in the next stage, can only be realized by knowing the factors that prevent piety. The Holy Qur'an and the hadiths of the infallible Imams (as) are the most important sources and references for identifying the obstacles to piety, and in addition to introducing the obstacles that prevent piety, solutions to remove the obstacles to piety are also stated in these sources. Considering that the obstacles of piety are factors that prevent the emerging and maintenance of piety in individuals and society, it can be said that the only way out of these obstacles is to set examples of Qur'anic verses and hadiths. In the process of identifying the obstacles of piety, in addition to providing solutions to overcome the obstacles of piety by performing individual and collective acts of worship such as: prayer, fasting, zakāt, ḥajj, and other strategies such as appealing, trust, patience, dhikr, hoping for divine mercy, have also been described, which are very important to know in creating piety and maintaining it.

There are verses in the Qur'an in which pronouns appear instead of nouns. In some cases, the difference in the interpretation views of the commentators can be caused by the difference in the recognition of this apparent name. Sometimes, the determination of the name of appearance depends on the traditions that the commentator relied on. For example, some commentators, citing some hadiths, have considered the pronoun in the verb "ja'ala" in Quran 7:190 (Surah Al-A'raf) "falammā ātāhumā ṣāliḥan ja'alā lahū shurakā'a fīmā ātāhumā fata'ālā allahu 'ammā yushrikūn" (Then when He gave them a healthy [child], they ascribed partners to Him in what He had given them. Exalted is Allah above [having] any partners that they ascribe [to Him]!) to replace the two nouns Adam (as) and Hawa. The content of these hadiths conflicts with the issue of the infallibility of the prophets, so evaluating the correctness and inaccuracy of the Isnad and content of these hadiths can be a evaluation to measure their credibility.

The present research tries to use the descriptive-analytical method and library approach while examining the commentator's point of view that the pronoun in the verb Ja'ala in Quran 7:190 replaces the two nouns of Adam's appearance and Hawa have known, to do Isnad and content criticism of their traditional Isnads. In this way, firstly, the transmitters of the chain of traditions are examined from the point of view of eminent scholars, and the Isnad status of the traditions is evaluated using the knowledge of the hadith terminology, finally, the content of the traditions is criticized with conventional criteria.

Studies show that the active pronoun in the verb "Ja'ala" in verse 190 of Surah Al-A'raf has been presented by commentators. Some commentators, such as Zamakhshari and Beiḍawi, believe that the substitute for the pronoun Ja'ala in this verse is Quraysh. Some like Ţabrisi, FaizKashani, Ḥuwaizī, Baḥrānī and Ibn Kathīr believe that the substitute for the pronoun Ja'ala is the type of human (both male and female). According to Ţabarī, Suyuṭī, Qummī and 'Ayyāshī, the pronouns in this verse are Adam (as) and Hawa. They (the third group of commentators) have cited traditions under the verse with the theme that because Adam (as) and Hawa did not have a child or when they had a child, their child died, the devil tempted them both that if you name your child Call him 'Abd al-Ḥārith, he will live; So they accepted Satan's offer and thus made partners of God.Ţabarī has tried not to reject the traditions according to which the pronoun Ja'ala is meant in the verse of Adam (as) and Hawa; rather, interprets them as shirk in naming. Suyūṭī also mentions the hadiths below the verse without presenting any point of view, but he prioritized the mention of the hadiths according to which the pronoun Ja'ala is meant in the verse of Adam (as) and Hawa over other traditions. Of the 33 traditions given by Suyūṭī, only the last 4 traditions refer to the fact that the pronoun Ja'ala has replaced names other than Adam (as) and Hawa. Therefore, from the arrangement and prioritization of the traditions indicating the polytheism of obedience in the naming of the child by Adam (as) and Hawa, it is possible to use the influence of religious and theological orientation as well as the intellectual effort and the extent of his use of reason and Suyūṭī's interpretative view regarding the pronoun Ja'ala can be used. He placed him in the group of commentators who considered the pronoun in the verb Ja'ala to be a substitute for the two nouns Adam (as) and Hawa. In their commentary, Qumi and Ayashi have limited themselves to mention the traditions according to which the pronoun Ja'ala is meant in the verse of Adam (as) and Hawa. The adherence of these two commentators of the Imamireligion to the tradition has been to such an extent that the issue of the infallibility of the prophets, which is one of the theological foundations of the Imamiyyah, has not caused them to ignore the traditions that are against the religion, or at least to narrate the traditions that are in favor of the religion at the same time. So two we considered the commentator to be one of the commentators who have considered the pronoun Ja'ala as a substitute for Adam (as) and Hawa. Criticism of the traditional Isnads of Ţabarī, Suyūṭī, Qumi, and Ayashi shows that this group of traditions faces serious criticisms in terms of Isnads and content.

Commentators have provided different interpretations of the pronoun in the verb "Ja'ala" in Quran 7:190 (Surah A'raf). Among these, the point of view according to which the verb pronoun Ja'ala has replaced the names of Adam (as) and Hawa has been formed based on traditional Isnads. In this research, while examining the views of the commentators who have considered the active pronoun in the verb Ja'ala as a substitute for Adam (as) and Hawa, we have criticized their traditional Isnad and we have come to the conclusion that this category of traditions is weak in terms of Isnad and terms of content, it is not up to standard. The Qur'an, the fixed Sunnah, the intellect, and the way of the jurist’s conflict. Although this research does not seek to determine the apparent noun that has been replaced by a subject pronoun in the verb Ja'ala, according to the available evidence, including the plural of pronouns at the end of this verse and its subsequent verses, and also paying attention to the fact that shirk in the verse It means idolatry, not the love of a child, and this matter is not compatible with the position of Adam (as) and Hawa, the active pronoun in the verb Ja'ala is not used for the two names Adam (as) and Hawa; Rather, it refers to two types of people (male and female).

Quran, the eternal miracle of Islam, has various dimensions of expressive miracles. The purpose of the present research is to design and describe the concept of happiness in the Holy Qur'an and hadiths and pay attention to the role of combinations in practical issues. Happiness in the Qur'an and hadiths is divided into two parts: praised and condemned. Praised happiness is happiness combined with divine and human goals, in which man becomes spiritually light and gets satisfaction from the conditions in which he is placed; Now the question is, what are the meanings, dimensions, and characteristics of the words referring to happiness in the Qur'an in terms of concept; The present study deals with the analytical-descriptive investigation of the causal similitudes of Shadi Mamdouh and its conceptualization in verses and traditions. Therefore, in the present article, in the theoretical field, there is a review of the linguistic opinions of Firth, Palmer, in the field of applied linguistics, and in the following, he deals with the conceptual analysis and description of this linguistic phenomenon in the words indicating the concept of happiness. The results show that certainty and satisfaction, a reliable point of reference, cheerfulness and affection and avoiding unstable happiness are among the causal co-occurrences related to happiness. Seventeen words corresponding to the concept of happiness are used in the Qur'an and hadiths, some of which are part of common words that mean both the concept of praiseworthy and reprehensible happiness.

The basis of social life is based on communication and interaction with others, which requires maintaining human value and dignity and morality to live together. Extensive changes and social and communication developments with the introduction of virtual communication have caused the emergence of some issues that require attention and recognition of the ethical requirements and obligations of communication and dealings with regard to valuable and reliable sources, namely the Holy Qur'an and the traditions of the infallible (pbuh). Is. Thus, the purpose of this research, which was carried out using a descriptive method of documentary analysis, is to explain and analyze the ethical requirements of communication and social interactions governing the virtual space from the perspective of the Qur'an and hadiths. The findings indicate that correct and ethical communication, based on the principles and requirements of religion, in three fields of knowledge (awareness and knowledge, fear of Allah the Almighty), attitude and insight (socialism, judgment and prejudice), behavioral and functional (ethics, avoiding sin and ugliness, observing politeness and respect, modesty and modesty, appropriate reaction, balance and moderation, keeping promises and keeping privacy) can be counted and attention and compliance It can help to keep this space away from some communication issues and problems and even immorality.

God's praise is something that every Muslim and believer is looking for, and he always strives to achieve this goal. With the precious resources of "Qur'an and Sunnah", the religion of Islam offers a comprehensive educational and moral program to the world in this field. He emphasizes that one of the aspects that the religion of Mobin Islam explains well is "praise". The current research is focused on the issue of the place and value and effects of Hamad's moral-spiritual health with a Qur'anic-narrative approach and Ashura pilgrimage. For this reason, in this article, the literal and idiomatic meaning of praise and moral-spiritual health is discussed, then praise in the verses and traditions and its effects on moral-spiritual health are discussed, and finally, we refer to praise in the Ashura pilgrimage. This research has used a mixed method with the help of written documents and computer systems and scientific software and descriptive and analytical data processing methods. The result is that because the most important foundation of religion is praise and this divine state is one of the important human emotions that has important effects on a person's morals as well as political and social activities and is the motivation of many desirable behaviors, the achievements of this research in the field of Hamad's moral-spiritual health works include: sincerity; the education of the position of trust; obtaining the pleasure of Almighty God; learning the position of submission; cleanser of moral vices such as: arrogance, avarice, greed, etc.

Since "perfect man" is not the embodiment of one name like other beings in the world, but the embodiment of all divine names, for this reason, it surrounds the beings that are the manifestation of one or even several divine names; in fact, the perfect human being, or "Walīullāh al-Aʿẓam", is the truth in which all the divine names are manifested. He is a whole essence with the potential to carry all the divine names and attributes; therefore, everything that has manifested in these two aspects is not outside the scope of this truth; this is the meaning of wilāyat (the guardianship) of a perfect human being and wilāyat of Allah, which is the manifestation of wilāyat of Allah. And on the other hand, tasbīḥ (glorification) is one of the things that undertakes the growth and excellence of all phenomena; in other words, all the names are moving towards their exaltation with the glorification in them. And as mentioned above, since all the names and attributes are manifested in the name of walīullāh, then tasbīḥ also takes place in this context; therefore, we can conclude that with the manifestation of Allah’s wilāyah in the world, tasbīḥ has also occurred, and all the divine names, within the framework of walīullāh al-Aʿẓam, become and move toward their ultimate goal with the ability called tasbīḥ, which is embedded in the essence of each name. In this article, the writer, in order to prove the truth that was stated, by analytical-descriptive method and using library sources and by benefiting from the semantic method of the word, studies and compares, while researching the verses containing the words tasbīḥ and wilāyat of perfect human being and their derivatives, and then provides scientific examples of this connection and assesses the proportionality between wilāyat and tasbīḥ with the help of Qurʾān and hadiths.

With little reference to the works of Christian and Muslim scholars, researching about Jesus, it becomes clear that they often try to declare their own interpretation of Christianity as valid and dismiss other readings as invalid and rejected in a defensive and argumentative approach. It is not expected that the output of such research would lead to unity and harmony among the followers of the Abrahamic religions; a necessity that everyone acknowledges as essential for achieving global peace, understanding, and reconciliation. Based on this, the present article attempts to reconcile the conflicting reports of these two sacred sources in a harmonious, favorable, and compatible manner using the tools of documentary-library collection and a comparative-analytical method, while classifying the reports on Jesus in the New Testament and Shia narratives and determining the main position of the discussion. It seems that the use of other valid data in Islam and Christianity, attention to lexicography, contemplation in text translation, consideration of the context in which statements are made, the role of the speaker, as well as collective brainstorming and utilizing tools from it, are among the solutions that can help unravel the conflicting reports. This research has attempted to reach Jesus (AS) as a central figure in the New Testament and the Quran and Shia narratives, and then explain its possible reasons. The findings indicate that he does not have a specific title in the New Testament, but "Son of Mary" is his main title in the Quran and "Spirit of Allah" is his central title in Shia narratives. These terms are likely not unrelated to the fundamental concept of "Tawhid" in Islam and the doctrine of "End Time Reign" in Shiism.

The knowledge of all creatures about God is one of the issues that is confirmed by many Qur'anic and narrative evidences. Many thinkers addressed this issue and many of them pointed to the consciousness of all creatures to God. One of the proofs of the knowledge of all creatures towards God is the glorification of all creatures towards God, and since the glorification of creatures is associated with their knowledge and intelligence, it follows that all creatures have knowledge of God. This article aims to investigate the meaning of glorifying all creatures and prove its connedge and consciousness. has it.ction with science, which comes to this conclusion after examining the opposing views The glorification of all creatures means glorifying them verbally and verbally. By saying "Glory be to God" or any other word that means glorifying, they consider God free from all defects, and this glorification is connected to God with their knowle

According to verse 60 of Surah Tawbah, one of the expenditures of zakat is "Ta'alif Qoloub (to attract the hearts of those who have been inclined towards Islam)". According to the hadiths and the lifestyles of the Fourteen Infallibles, the most important function and effect of zakat expenditure is to incline the hearts towards Islam and to stabilize weak-minded Muslims. This has caused some opponents to find fault, raise doubts, consider this share as a kind of financial greed, and bribe to buy faith and consider this as the Prophet's inability to present convincing and logical proofs to be the reason for legislating the share of "Ta'alif Qoloub". None of the articles that have been written about the share of "Ta'alif Qoloub" has analyzed the reasons for the legalization of Ta'alif Qoloub in Islam, and they have paid more attention to common jurisprudential issues and some political issues. In this regard, the necessity of discussing and answering this doubt is fully clarified. This article has analyzed and answered this doubt through the analytical-descriptive method and by referring to library sources and using the verses, narratives, and viewpoints of famous commentators. The distinguishing feature of this article from other articles written about the share of "Ta'alif Qoloub" is in addressing the criticism and answering the doubt. The finding suggests that paying this share is a kind of providing the context for hearing the message of Islam based on human's natural love for wealth

The most important exegetical work of Jalal al-Din Siyuti (911 AH), a Shafi'i thinker who lived in the second half of the ninth century and the beginning of the tenth century, is Al-Dur al-Manthur. This commentary, full of news, should be considered a unique commentary due to the wide range of reports from the Holy Prophet (PBUH), his companions, followers and followers of the followers. From Siyuti's point of view, explaining the meanings of the Qur'an except through narration is considered pure opinion. Many thinkers believe that Siyuti, regardless of the validity of the hadiths, collected Ghasth Wathmin in Al-Dur al-Manthur and made it necessary to refine it correctly from Saqim. Now the question is, what credibility do the narrations of this interpretation have in the eyes of the author and experts? From the examination of Siyuti's views, it is understood that he considers news with attached documents and available in reliable sources as worthy of acceptance. Benefiting from the interpretations and hadith works of the advanced muhaddith, quoting reliable and various sources with the aim of increasing the credibility of the news, avoiding quoting weak or undocumented news from reliable sources, reporting the weakness of the document by self-diagnosis or by quoting from experts testifies to the correctness of this perception; However, the abundance of incorrect news such as distorted news and Israelite news in this commentary indicates a violation of the author's standards in accepting the news.