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

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.

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

Hazrat Zahra (pbuh) is the best lady who has a privileged and unique position in the perspective of the Qur'an and Ahl al-Bayt. She is the only woman whose virtues and human values ​​are fully embodied in her stature. While she has common virtues with the Ali 'Abā, her sincerity in service and steadfastness in the path of truth, as well as her appearance as a woman, have established specific virtues in the existence of that lady, which only comes true in her stature. Although scholars and scientists have always tried to recount the virtues of her and created many works in this field, the lack of coherence in the form of a short and expressive plan was a gap that this article has tried to fill and to retell Hazrat Zahra's common and exclusive virtues in a coherent and systematic manner and according to the structure of the article for the audience and the scientific community. 

In the process of organizing this research, first, data and information (as research materials) were collected from relevant sources and then analyzed using the method of description and analysis. These sources primarily include the Holy Qur'an, in which there are many verses on the dignity of Hazrat Siddiqa Tahira, the traditions of the Sh'n Nozool, and some Shia and Sunni sources of interpretation, such as Ruh Al-Ma'ani, Al-Dur al-Manthur, Al-Kashaf, Al-Tafsir al-Kabir, Al-Burhan, Tafsir al-Qomi, Noor al-Saqalain, etc. revealed these verses. Verses: Tat'hir, Mubahalah, Mavaddat, Kalamat, Dhavi Al-Qurbā, It'am and Ithar are some of the things that show the virtues of her. After the Qur'an, hadiths are the most important source that shaped the materials of this research. These hadiths have been collected and analyzed from some hadith sources of Fariqain, such as al-Kafi, Ma'ani al-Akhbar, Kashf al-Ghumma, Sahih Muslim, Musnad Ahmad, Sunan Tirmidhi, etc. It should be mentioned that many virtues of Hazrat Zahra have been narrated in tradition works, and in this research, in accordance with its limited capacity, parts of these traditions have been reported from some tradition sources. In addition to traditions, in some cases, the sources of Sirah and history such as Seiar A'lam Al-Nubala and Al-Isti'ab have also been used. 

Analyzing and questioning some verses of the Qur'an by using interpretive sources and traditions of Sha'n Nuzūl, as well as examining interpretive and hadith reports about the virtues of Hazrat Zahra Marzieh, led to the following results and findings a. Some virtues are common between her and other al-Kisa companions, which are: 1. Purification from impurity based on the Taṭhir verse; 2. The criterion of right from void according to the verse of Mubahalah; 3. The obligation of her devotion as the reward of the mission based on the verse of Mavaddat; 4. She is one of the examples of Dhavi al-Qurabā; 5. She is one of the people for whom Surah "hal atā" was revealed in praise of her infinite sincerity in feeding the poors and the orphan; 6. Based on some verses and sayings of the Messenger of God, she has infallibility; 7. She is the one who was a Muhaddith and the angels had intercourse with her; 8. She had the Velayat al-Takvini and miracles and could make conquests beyond the laws of the natural world; 9. She knew the knowledge of the unseen and narrated all the incidents and events to Ali until the Day of Resurrection. 10. She has a special place in the Day of Resurrection and is the founder of intercession.b. Some other virtues are specific to the person of Siddiqa Tahira, which are: 1. Hazrat Zahra is Ummu Abi-ha, which represents the peak of the companionship of the Messenger of God with his daughter, and that Prophet sought his peace in her daughter; 2. She was a part of the Prophet's body and a part of her father's existence; in such a way that her father considered her as the fruit of his heart and soul in his body; 3. She was the most beloved person to the Messenger of God; 4. She was the master of women in this world and the hereafter, and this mastery was a title given to her by her father, who called her "sayyedah nisā' al-alamin and sayyedah nisa ahl al-Jannah"; 5. She is Batūl and whatever hinders the worship of God is far away from her; 6. She is the axis of God's anger and pleasure, and whoever offends her, has incurred God's anger, and whoever pleases her, has earned God's pleasure; 7. She is the only equal in rank to Ali, whose marriage was ordered by God. If Ali didn’t exist, there would be no dignity for her. 8. She was the first and foremost defender of the Velayah, and defending the Velayah until her death was something that prevented Ghadir from being forgotten.

The material that was stated is a documentary list of the prayers of Hazrat Zahra, which was organized based on some Qur'anic data, traditions, etc. What follows from these contents is that in this article, with the aim of presenting a coherent plan and a specific framework of the virtues of Hazrat Fatimah in the format and capacity of an article, drops from the infinite sea of ​​human qualities of that lady were listed; Hoping to guide the reader to a specific framework and order. Achieving this goal never means expressing the set of virtues of the supreme lady of Islam; Because the existential and royal personality of Siddiqa Tahira is superior to being written or spoken. Each of the titles mentioned in this article can be the title of a book or an independent article, and the way forward for researchers is still open, and the author of this research expects others to open new horizons in this direction.

Since Walīyullāh is not the manifestation of one name like other beings in the world, but rather the manifestation of all divine names, for this reason it surrounds beings that are the manifestation of one or even several names of divine names; in fact, Walīyullāh is the truth in which all the divine names are manifested. He is a whole truth with the potential to bear 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 of Walīyullāh, which is the manifestation of Allah's wilāyat. Tasbīḥ is one of the things that is responsible for 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 Walīyullāh, then the glorification also takes place in this context; so, it can be concluded that with the manifestation of Allah's will in the world, glorification has also occurred, and all the divine names within the framework of wilāyat of Allah Almighty, with the ability called Tasbīḥ, which is embedded in the institution of each name, move toward their ultimate goal.

One of God's creations is a creature called "jinn" and the constant problem of man throughout history is that to what extent does this creature have the power to dominate him? To answer this transcendental question, the Qur'an, Ahl al-Bayt hadiths and interpretations were used. The result is that "Jin" is a material creation that God created from fire and before the creation of man, which has the power of reasoning. Also, this creation of God has free will and is subjected to divine testing. But the jinn were in a lower rank than humans and they were subordinate to prophets and they served them with God's permission. Although it is possible for humans to communicate with jinn, these relationships do not benefit for both parties, often due to the lower rank of jinn, the resulting losses are greater for humans. The level of their control over humans is weak, and the way of their influence is often through temptation, decoration, etc. Of course, on the other hand, humans also have tools such as prayer, forgiveness, etc.

Despite the unanimity of Quranic commentators and lexicographers on the semantic meaning of "Ḥanīf," there is a great disagreement between Islamic scholars and thinkers on the one hand and between lexicographers of Semitic languages and Orientalists on the other. In the works and writings of lexicographers and scholars who are not commentators, there are different and contradictory opinions, all of which show the complexity of the meaning of the word. The aim of this study is to gather the different views of the above thinkers, discover the origin of this difference and explain it scientifically using the theories of historical semantics. The results show that the meaning of the word "hanīf" in the view of Muslim scholars influenced by the new Qur’anic meaning differs from that of the Jāhilī, Jews and Christians. After the semantic optimization by the Qur'an, this word has found a completely different path of meaning among Muslims than the ordinary meaning in the age of ignorance (Jāhilīyyah), Judaism and Christianity.

One of the factors of incorrect understanding of the Quran and religious beliefs in general is subjective interpretation, which has been warned against in numerous verses of the Qur'an, and in the hadiths of the Holy Prophet (PBUH) and the Imams (PBUH).  and such interpreter has been threatened to undergo hellfire and disbelief even in a verse. The principle of sanctity of subjective interpretation is commonly respected, and none of the Islamic sects have doubts about it. However, as in the history of Quranic interpretations, many subjective interpretations have caused ideological deviations and even religious and sectarian conflicts, there are divided views on the concept and meaning of subjective interpretation and its indicators and examples. The need to avoid deviation in religious and theological perceptions underscores the importance and necessity of this study. haveing quoted some of the relevant narrations, the article analyzed, compared and reconciled the views of some experts and found some common points and despite the differences of opinion in this field.

Some verses of the Quran explicitly refer to the sending and choosing of prophets and warners by the Almighty God for each nation and land. However, there is limited information about the lives of many prophets in different regions. Zoroastrians, also known as Magi, are not exempt from this general principle, and the Almighty God has sent them a prophet and a messenger for their guidance. Using a descriptive-analytical method and relying on Shia hadith sources, this article examines the prophet and the celestial book of the Magi. The name of the Magi prophet, his book, the interaction of the Magi with their prophet, and the prophethood or claimant of the prophethood of Zoroaster are the central topics of this article. The cumulative evidence within Islamic religious texts suggests that the Magi or Zoroastrians had a prophet and a celestial book but they killed the prophet and burned his book. Regarding Zoroaster, the famous prophet of the Iranians, only two hadiths have been reported, from which the prophethood or claimant the of prophethood of Zoroaster cannot be inferred.

Undoubtedly, the science of recitation has a direct impact on the interpretation of the Holy Qur'an, and commentators have interpreted it based on recitations. As some commentators, facing different recitation, have settled on the common recitation, and some have chosen a specific recitation and interpreted based on it. And some have read all the recitation. Allameh Tabataba'i has chosen the method of criticism and selection of readings by assuming the non-frequency of recitations and taking into account the criteria of correct recitation in the science of recitation, which is the authenticity of the document of the narration of the recitation, its conformity with the Arabic rules and the script of the Mushaf. And in addition to the correct reading criteria, he has put forward some criteria for choosing the recitation. He criticizes some of the readings according to his desired criteria in facing different readings and prefers and selects some of the readings with reasoning, having the conditions of acceptance of the reading, conformity of the reading with the context of the verse or by means of narrative evidence. In some cases, he cites the reading in support of his interpretative point of view. However, in some cases he prefers a reading without mentioning the reason, and in some cases he states different readings and leaves them unexamined without preferring any of the readings. This article has analyzed and criticized Allameh Tabataba'i's view on correct reading with an analytical method.

The emphasis placed on Imamate in Shiism, coupled with the significant role of reason in Shiite sources of ijtihad and the acquisition of religious knowledge, has captivated scholars in the field of Shiite studies, leading them to ponder the intricate connection between the authority of the Imam and the authority of reason. Specifically, they seek to understand the nature of the relationship between these two sources of knowledge. In response, at least three general views have been put forth: closure of reason and its submission towards the Imam, minimal role of the Imam, or maximal rationalism and the authority of reason despite its need to the Imam. The present research employs a descriptive and analytical method, relying on library sources to collect data. The closure of reason in relation to the Imam is espoused by scholars of hadith such as ʿAllāma Majlisī, which is the focus of this article. While ʿAllāma Majlisī has utilized reasoning and reason in his understanding of hadiths, embracing reason as an instrument for inferences (which he calls “reasoning about religious amtters), he rejects reason when it comes to the principles of religion, dismissing its validity as a source of religious knowledge. By citing certain hadiths, he tries to establish that rational arguments cannot be relied on with respect to the principles of religion.
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For centuries, Muslims have guaranteed their physical health by relying on the Qur'an and traditions and practicing the health themes of Islam. In this research, we aim to answer the fundamental question of what the Qur'anic recommendations and hadiths in hygiene and physical health include in a descriptive-analytical way. Also, to what extent are these indicators aligned with the findings of modern medical science? According to the research findings of the center of gravity in the field of physical health, "health" is considered nutrition, and from the point of view of the Qur'an, nutritional health is related to spiritual matters and the monotheistic worldview, which recommends halal and good foods, as well as forbidden foods, such as pork. And alcohol (wine) has been avoided. In the field of personal hygiene, purity and cleanliness is considered an important principle, and in the field of sexual health, the Qur'an and imams have stated the laws of sexual health in many cases, in order to prevent sexual deviations and the contracting of sexual and physical diseases and their consequences. . Therefore, hygiene in these three areas in the Qur'an and hadiths has a high place that will be mentioned in this research.