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

The principle of obedience of religious people to the elders and religious scholars is necessary on the basis of reason and religion; But at the same time, this obedience may be harmed. In order to identify one of the most serious examples of these injuries, the present article focuses on verse 31 of Surah Tawbah and tries to re-examine this injury in a descriptive-analytical manner. Based on the available evidence, it can be concluded that this noble verse considers the deviation in the obedience of Jews and Christians from the scientific and spiritual figures of their religion as their entry into the realm of Secret polytheism, because they gave him the status of Legislative lordship, that the practical reflection of which is their secret affliction with the worship of religious leaders. It can be said that any obedience in which the elders of the religion are seen in a role beyond a means to attain obedience to God, has been harmed. The holy verse can be considered as a piece of advice for the Muslim Ummah, as well as a reference to their fate in the subject under discussion.

denying the following of the four main religious denominations, the Salafi called themselves by this name. one of the main features of the Salafi sect is their view on imitation from the other Islamic denominations. On the first place, they deny the adherence to a particular denomination. on the second place, they defined a narrow space for the common people. Finally, they believe that the main duty of the society is Ittiba and a few can extract the Islamic rules by themselves. The Salafi maintain that the Mufti expressing the ideas of a particular religion is not a true scholar and if someone refers to him, it is copying him blindly. Encountering so many problems, the Ittiba theory cannot be a good alternative for the imitation theory. One of the problems of the Ittiba theory is its misconception from the imitation theory. They claim that imitation means following blindly. While the technical term for Imitation does not mean mimicking. One of the other problems of the Salafi theory is that they interpret the verses that mean general Ittiba in the specific Ittiba. The last defect of this theory is that it will cause so many problems in the community. In this essay, these issues will be studied in a descriptive- analytic method.

Plato and Mulla Sadrā have never used the terms opinions but we may conceptualize symbolism in the ground of their philosophical thoughts with platonic and Mulla Sadrā's views based on narrative principle and with respect to their philosophical foundations. Based on the significance of ideology theory and quality of Plato's intended imaginations, it may be concluded that a symbol is in imperative thought which has got a kind of specific resemblance based on "enjoyment" relation from the transcendent reality of narration. Pondering upon the quality of narration emanated from Mulla Sadrā's philosophical views, a symbol may be considered as an issue which is narrated from a symbolized issue as its reason and a is regarded as a companion identity and a real shadow-like similarity of its imaginations. Utilizing a philosophical analysis method for explaining the nature of symbol in these philosophers' views, a new reading to the position of art in their philosophical system is presented which is based on the analysis of their ideology to the nature of symbolism and is based on a kind of separation in arts according to their imaginations as (non)-symbolic. Such a reading could be considered as the basis for influential art in the epistemic elevation. A symbolistic analysis of these two philosophers' thoughts shows that while their intellectual foundations diverge from each other, there is convergence in their views on symbolism and its expansion in the area of art which depicts a kind of development from the philosophical dimension to the position of art.

The purpose of this paper is to examine the view of the sanctity of the imitation in two Shia and Sunni sects. Sunni Salafists and Shia Akhbarian consider anti-imitation attitudes as their main principles. Common points such as Nassism and being anti-wisdom have led to intellectual deficits in these two sects that one of its results is a negative attitude toward imitation.
Salafists rely only on the appearance of the Book and the prophetic hadiths and the Sire of Salafi scholars instead of resorting to rational arguments and Akhbarian consider the appearance of Infallibles’ narrations as the origin. Both sects have provided reasons for proving their own point of view and they have mentioned certain intellectual foundations that influence their thinking. In this study a comparison is made between them and the similarities and differences of the two sects have been investigated.

"Ijtihad" in its unique position is an attempt to infer Islamic Sharia law. But over the years, in many cases, some issues had been attached to and it expanded outside of its original extent. Such an expansion restricted other institutions like common sense, reason and science and narrowed the field for them and thus the Islamic jurists (Fuqaha) commented outside of their responsibility and have affected their followers in a way that they imitate them in non-sharia law too. In our times, this problem has increased due to the large number of new issues. Thus, non-jurisprudential based responses of Islamic jurists or Fuqaha (the plural of Jurist in Islamic jurisprudence) have damaged the authenticity and originality of Islamic jurisprudence and Ijtihad. So, once again, we have to define and delimit the scope and extent of Ijtihad to return it to its original position. This will be realized by purification of Ijtihad and removing heterogeneous elements.

In Shiite and Sunni interpretations, the termahl-e zekr mentioned in verse 43 in Surah Nahland verse 7 inSurahAnbiyahas been interpreted to refer to such non-infallible people as ahl-e ketab (people of the books), the scholars ofahl-e ketaband those who are informed about the history of the prophets considering thecontext and the case of revelation. However, in various valid and sound narrations from the Shiite Imams, the termahl-e zekrin the same verses is said to refer to ahl-e beyt (a.s.) and the opinion of those who believe ahl-e zekrrefers to ahl-e ketab is negated.Interpreters have conflicting and, at times, opposing ideas in analyzing and interpreting these narrationsand in combining their content withthecontext and the case of revelation.In the present paper, these ideas are evaluated and analyzed and the favored view isintroduced.

Although Ibn Taymiyyah's name is not mentioned in the book "Sharh Aqidah al-Tahawiyyah" by Ibn Abī al-Izz, it is a reflection of his thoughts. The book has provoked a promotion of Salafi doctrine among some of Islamic sects. This paper argues that there is a connection between Ibn Abī al-Izz and Ibn Taymiyyah; moreover, it will examine Salafi indicators inside the book. These indicators, which lead to Ibn Taymiyyah's thoughts, include: narrowing the concept of "Predecessor" (Salaf), broadening the meaning of worship and changing the notion of Jihad. These indicators require a serious discussion. Not only are these indicators refuted by the Qur’an and narration but they also are against some Salafi fundamentals.

With the growth of interdisciplinary studies in the modern era and given the fact that the Holy Quran is a book with different aspects and that with the development of science, more and more aspects of it are revealed to humans, interdisciplinary studies in the field of Quranic research has become increasingly important. Conformity is a subject which, as a social behavior, can be discussed in different courses. In this paper, we have discussed it from psychological, philosophical and Quranic perspectives. This research uses a descriptiveanalytical method and the data has been collected based on a bibliographical method. The findings of this research indicate that Conformity is a psychological fact that human beings resort to it because of their need to live in community. If this conformity is founded upon reflection and thought, it is a desirable thing. Otherwise, it is something to be avoided because, philosophically, it challenges human being’s individuality and according to the Quran, jeopardizes one’s salvation in this world and the Hereafter.

The more poetical will be effective and influential upon the reader، the larger and closer the relationship with other texts. Therefore Imam Ali (As) has connected his sayings in Nahj-ol-balagha with cultural and literal heritage such as poetry، adage، wisdom & etc. Poetical heritage is the great cultural treasure that Imam Ali (AS) utilizes it and sometimes he uses one hemistich or couplet according to the necessity of text، especially when these couplets & hemistiches take the shape of proverb as a result of their usage and pervasion among people. This problem is sometimes through poetical sample of whole hemistich or part of it without any change، and sometimes with trifle change in it، and sometimes the poet’s words along with its meaning and ground are repeated.

The Qur’ān’s Verses of Challenge (āyāt al-taḥaddī), consisting of form and content, concerns their Divinity, and the similitude in the taḥaddī verses of the Qur’ān means the equivalence and identicalness to the Qur’ān verses of what is brought up.The perspectives of the polytheists (and all the addressees) towards the Qur’ān interferes in the taḥaddī of the Qur’ān; and claiming taḥaddī from the Qur’ān cannot be interpreted as free from the occasions of Revelation and the addressee’s viewpoints.From among the four criteria of similitude, i.e. “giving guidance”, “new order and novel content”, “orderliness”, and “efficacy”, the “new order and novel content of the Qur’ān” seems to be the most significant of all. In this criterion, the attribute of ḥadīth (unprecedented) is used for the Qur’ān and refers to the innovations of this Book in form and content and has probably been of concern to the rhetoricians and theologians, who have been more interested in the rhetorical aspects of the Qur’ān. If there is no innovation in the Qur’ān, taḥaddī to it would be meaningless. Imitation of the referent (madlūl) and content of the Qur’ān and also of its word form in response to taḥaddī of the Qur’ān, is lack of knowledge and unawareness of the principles of antilogy, as by fully imitating the order and synthesis of the Qur’ān and alteration of some of its words as well as plagiarizing from the Qur’ān, the proponents of the Qur’ān think they have responded to the taḥaddī of the Qur’ān.