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

The theory of subjective considerations (i’tibāriyāt) is an epistemological theory that has had a significant influence in various domains of knowledge. The Principles of Jurisprudence is one of the most important sciences where the theory of subjective considerations has been foundational, and ‘Allāmah Ṭabāṭabā’ī, in his book "Al-Kifāyah with annotation", has utilized this theory to explore the issues of this major science. According to him, "command and prohibition" are subjective matters, and the consequences of subjectivity is the leadership. Command is the act of associating and connecting the desire and will to another action. One of the most contemporary issues in the domain of command in the Principles of Jurisprudence is the problem of the unity of desire and will, where scholars like Ākhūnd Khurāsānī have endorsed unity of desire and will in terms of meaning, creation, and the outside. However, ‘Allāmah Ṭabāṭabā’ī has addressed this issue in the three domains: linguistic, usūlī and rational. He utilizes the implications of the theory of subjective considerations to explain and resolve it.

Preservation of the congregation is one of the authentic Islamic teachings that has always had a special place among Muslims. A doctrine that is better known as Vahdat, today. The infallible imams have given many orders to protect the congregation and prevent division. But it is interesting that the cruel rulers have generally abused it as a pretext and in sometimes, as a lever of political pressure. Meanwhile, in one of the most dangerous periods of Islamic history, Imam Hussain has included the doctrine of protecting the Muslim congregation in her movement and has mentioned it. His words and actions on his way contain indications, we can say that we can draw a picture of the preservation of the congregation by studying them. Therefore, the question is what are the Attributes of unity and congregation in the scope of Imam Hussain's uprising? This research tries to extract the elements and coordinates of this principle by studying the implications of the historical and narrative statements related to the uprising of Imam Hussain. Then by highlighting and putting together the obtained components, draw a multi-dimensional picture of it; An image whose most important component is "Imam".

The affirmations of the Islamic intellectual system and the existence of differences and divisions among Muslims in Islamic countries indicate that a great practical and theoretical effort is needed in the field of unity and determination of the foundations and principles, limits, and solutions to remove them on the part of researchers and sympathizers of the religion. Imam Ali (PBUH) was one of the great Islamic personalities based on his position and high rank among Muslims, who played a significant role in creating Islamic unity and removing the division and disunity. Muslims find a new way for unity based on the theories and lifestyle of Imam Ali (PBUH) in Nahj al-Balagha and Islamic religions and parties have gained esteem by reforming relations with non-Islamic societies and provoking political solidarity and unity among Islamic countries and providing the opportunity with the route of political unity among groups in the past. This research, which has been carried out in a descriptiveanalytical method, attempts to express the moderate thoughts and opinions of Imam Ali (PBUH) by avoiding extremes, excesses, and narrowing the area on petrified and bigoted groups on the route of political unity among MuslimsIn addition, Imam Ali (PBUH) adhered to the Holy Qur'an, the Holy Prophet (peace and blessings of God be upon him), referring to those in command, and obeying them and moral virtues and eruditions, and preserving freedom as the most important principles and foundations of the political unity of Muslims. The strength, pride, and material and spiritual integrity of the Islamic Ummah will be achieved.

Proximity is considered one of the most important conditions in mystical schools and mystics of both Jewish and Islamic traditions have paid attention to its aspects and levels. In the primary texts of Kabbalah, the term deveqot means union and connection with God for closeness to God. Musa bin Yaqub Corduro considers the doctrine of God’s imitation necessary for the mystical unity and closeness of man with God. Although union with God is not directly stated in Nahj al-Balaghah, the term closeness to God has been used many times as a questionable matter, and it has a direct relationship with the quality of acts of worship. Through examining the Corduro and Nahj al-Balaghah, we can point to common examples such as praying, giving charity, benefaction, etc., which bring us closer to God. Also, according to the hadith Qorb Nawafel, a person attains the status of God by performing religious duties and rituals. The condition to reach this unity, according to Nahj al-Balaghah and Corduro, is pure intention and sincerity in action.

One of the characteristics of the Surah of the Holy Quran is the existence of connection and continuity between the verses; a problem that some orientalists admit to its absence; clarifying the content coherence of the Qur'anic surah, while removing this doubt, specifies the main purpose of the surah. The current research is trying to criticize the idea that this surah is morally oriented, while examining the content coherence of Surah Hajarat with the method of qualitative content analysis. This surah in three thematic categories "paying attention to the centrality of the Holy Prophet (PBUH) in the community of faith", "factors and obstacles for creating and maintaining unity" and "explaining the truth of faith", deals with the most important purpose of the divine instructions in this surah, which is "nation-building" by the Holy Prophet (PBUH). The existence of the two poles of truth and falsehood in the world and the height of knowledge of falsehood against the truth is one of the challenges that are an obstacle to nation-building, and the divine commands in Surah Al-Hujrat, in addition to individual interests, should be considered with a general and social perspective in order to build the nation as intended by the Holy Quran.

As the mother city of the great and historical Khorasan, the historical city of Marv has had a potential civilizational background, capacity and opportunities. The emigration of Imam Riḍā (as) also led to the flourishing of these capacities, opportunities, and curbing the damage and inhibiting factors so that this land could play a role in the formation and stabilization of Islamic culture and civilization. In this article, Imam Riḍā’s (as) migration to this land has been studied with a descriptive analytical approach and documentary method, after explaining the factors and elements of civilization, especially the unifying element from the point of view of the experts, with an overview of the historical background of Marv and its importance and civilizational position in the third century of Hijri, as well as examining the opportunities that were available to the Imam Riḍā (as) and the Prophet’s (pbuh) progeny. As a result, Imam Riḍā (as) while correctly understanding the situation as the vicegerent and using the general capacities of Khorasan centered on Marv and having individual advantages in the position of the scholar of Muhammad’s (pbuh) progeny and the son of the Messenger of Allah (pbuh) was able to make a tremendous influence on the constructive elements of civilization, especially the unifying element, prosperity and survival of Islamic civilization in the 3rd and 4th centuries of Hijri.

As the mother city of the great and historical Khorasan, the historical city of Marv has had a potential civilizational background, capacity and opportunities. The emigration of Imam Riḍā (as) also led to the flourishing of these capacities, opportunities, and curbing the damage and inhibiting factors so that this land could play a role in the formation and stabilization of Islamic culture and civilization. In this article, Imam Riḍā’s (as) migration to this land has been studied with a descriptive analytical approach and documentary method, after explaining the factors and elements of civilization, especially the unifying element from the point of view of the experts, with an overview of the historical background of Marv and its importance and civilizational position in the third century of Hijri, as well as examining the opportunities that were available to the Imam Riḍā (as) and the Prophet’s (pbuh) progeny. As a result, Imam Riḍā (as) while correctly understanding the situation as the vicegerent and using the general capacities of Khorasan centered on Marv and having individual advantages in the position of the scholar of Muhammad’s (pbuh) progeny and the son of the Messenger of Allah (pbuh) was able to make a tremendous influence on the constructive elements of civilization, especially the unifying element, prosperity and survival of Islamic civilization in the 3rd and 4th centuries of Hijri.

The present research seeks to explain and examine the reasons for the unity of the divine essence in two stages: one in the sense of oneness and the other in the sense of unity in Islamic philosophy. The methodology of the problem of oneness and simplicity of God is such that since simplicity is opposite to compositeness, philosophers have studied the types of composites in possibilities and have then offered several reasons for denying all these composites in the divine essence of God the Exalted and thus proved the simplicity and oneness of God. Since God is the absolute being and the simple and absolute being is not confined to any limit, God is infinite and unrepeatable and is one while being simple. The results of this research show that Muslim philosophers believe in the unity of the necessary being at the top of the system of being for which there is no reason or cause and no nature and rational form; the unity of the necessary being is not characterized by the rules of nature, and is at the same time simple and one with no parallel or partner.

Unity is an inherent, rational, Sharia, political, and social necessary that is one of the most important factors of keeping human societies and mankind has no choice but to accept it because of having a collective survival and a good life. In the Quranic verses and narratives, God, the Prophet Mohammad, and innocent Imams put a strong emphasis on having unity and avoiding division. Unity has cultural, economic, political, religious, and... dimensions. What is considered in this descriptive-analytical research is the factors of creating a cultural unity. These factors are as follows: 1. correlation and relationship with Islamic countries, including communication among religious scholars and Islamic thinkers, cultural unifying dialogue, and the formation of large communities; 2. good association with different people, including good association with opponents, and the avoidance of provoking emotions and insulting holy things; 3. education method, including changes in the teaching methods and Muslims’ references at schools and universities, and giving information to the society by launching publications, the press, etc.

Without an iota of doubt, in the domain of unity of muslims and approximation of Muslim sects, exploring the deeds and words of prophet is the most efficient solution. From the deeds of prophet shared among all Islamic sects, it is clearly understood that the holy prophet issued several warnings about the successor- which is the most notorious point of division among Muslims. The holy prophet has shown that the path of unity and approximation is solely sought in reaching a consensus on the successor. According to this view, unity among muslims is only attained when they concur upon the principles of Imamate, and approximation is achieved only when all Islamic sects adopt a discourse relying on Imamate principle. This discourse method must open new chapters for discussions about the issue of Imamate. The first goal of adopting such a discourse has to be disclosing the truth behind the ideology of different Islamic sects and their principles. The second goal must be removing the misconceptions and misunderstanding. The most significant aim of such an approach is: to revisit the root cause of grievences, to shed light on historical and religious issues, to establish a clear margin between unity and approximation on the one hand and unity and social coexistance on the other.

One of the basic concepts in the words and thoughts of Imam Ali is "unity", as in Nahj al-Balaghah, the dignity and authority of the Islamic nation (Ummah) is emphasized in the shadow of unity. Although the word "unity" is not used in Nahj al-Balaghah as solidarity, there are various combinations and interpretations in the semantic field of "unity".Considering the situational context and the various political and social conditions, it leads the audience's mind towards the vital issue of unity. This paper examines and semantically analyzes the vocabulary and combinations of the semantic field of unity and its concepts and examples. Using descriptive-analytical method and semantics, it has tried to examine and analyze  the semantic components and contextual implications of vocabulary and combinations of the semantic field of unity in two sections of  “ combinations indicating favorable unity” and “combinations indicating unfavorable unity”. It also  examines and analyzes  “collocation relation” to express the fact that  concepts of cooperation, compromise and reform and examples such as ideological, social, political and emotional unity have played a role in the field of  unity and can have a positive or negative semantic load according to the context.

The "Golden Chain" is the most important and famous speech of the eighth Shiite Imam; The sentence was issued in 200 AH in Neishabour, at the request of a large number of non-Shiites, especially the companions of hadith. Due to the reflection of the narration in Shiite and Sunni sources, the Golden Dynasty has been much debated. A review of the many researches that have been organized on this hadith shows that ideological concepts such as monotheism and Imamate have been the most emphasized. The present article tries to explain the purpose and intention of Imam Reza (as) from the selection and retelling of this hadith by the method of historical analysis and considering the discourse conditions and emphasizing the author-oriented hermeneutics. The results of the research show that this choice was completely purposeful in order to invite Muslims and beyond the monotheistic religions to converge and ask them to stop excommunicating each other. In order to prove this hypothesis, we showed that the completion of the hadith in Shiite narrations that rely on the condition of Imamate is different from the first part in terms of narrator and purpose.

Explaining the concept and role of the nation based on the set of scientific orders and practical life of Imam Ali (AS) in the process of building Islamic civilization, is the starting point of this article to show what capabilities this theory has in the fertility of civilization. The research question is what were the behaviors and views of Imam Ali (AS) to revive the concept of the Islamic Nation? This descriptive-analytical study aims to investigate the hypothesis that the idea of ​​nationalism of Imam Ali (AS) was due to the fixed principles of the unityist view and the life of the Imam, which resulted in the presentation of a new discourse of civilization in the world and It is human and trans-regional, trans-tribal and trans-racial. The functions of civilization The doctrine of the nation in this historical period should not be sought in the appearances of civilization, but is related to the macro field and the foundation of transcendent thought and the spirit that governs the foundations of political, cultural and social systematization of Alawite civilization.The results show that denying and opposing the boundaries of tribal reason, the neural traditions of the pre-Islamic aristocracy, ethnicity and race, trying to establish a common belief and implementing the signs of Sharia and the limits of the common mirror of Islam, creating unity and Social cohesion, preservation of cultural and civilizational heritage of all prophets, coexistence of all different ethnic groups and races of Muslims, alignment with the good customs and traditions of nations and nations and love for the nation by the leader and the divine Imam are effective capacities in the social and political system. And it is the culture of Islamic civilization. Imam Ali (AS) in practice used all his facilities and efforts to harmonize the nation to put his discourse into practice.

The principle of al-wāḥid is one of the principles that has long been of interest to philosophers so that some references to the contents of this principle can be found in the works of Plotinus, but Ibn Sina seems to be the first person to have tried to logically prove the principle of al-wāḥid. Although his theories seem to differ in his various works to justify the issuance of plurality from unity, he can generally be considered as one of the defenders of this principle with the contents intended by philosophers. The authors of the present article intend to refer to Avicenna’s works, and while extracting the differences in his statement about the issuance of plural from one, to critique the arguments he has presented in support of the principle of al-wāḥid. Although some criticisms have been written about Avicenna’s opinions (on this subject) and some people have sought to answer, we have, in this article, by analyzing Avicenna’s own words, reached some instances, most of which are not brought up by the critics and are therefore considered as a new analysis. For example, it can be said that, firstly, proving the principle of al-wāḥid logically causes a vicious circle, and secondly, other principles accepted by Avicenna show that the issuance of plural from the simple one is possible and will not lead to insertion (tarakkub) in essence.

In addition to its socio-political aspect, unity has a religious precedence in political philosophies influenced by monotheistic religions. This paper investigates the possibility of social unity in Islamic political philosophy and its reasons. The purpose of this study is to prove the possibility of unity in Islamic society from the perspective of Islamic political philosophy. The origin of unity in Islamic political thought is monotheism. Therefore, monotheists have true unity. One of the characteristics of the issue of unity in Islamic political philosophy is the priority of affection over all the factors that create unity, even justice. The theoretical and practical possibility of unity in Islamic political philosophy is an idea shared by thinkers. Discussion of the effects of unity and its obstacles in the sources of Islamic political philosophy is one of the reasons for the possibility of unity from the point of view of Muslim philosophers.

Strengthening the two fields of “defense” and “security” are considered as the important elements for the empowerment of countries. Various factors contribute to the continuity and sustainability of security and the strengthening of defensive spirit in the people. Consolidating the beliefs and teachings of the religion as an important element in strengthening the defensive spirit of the people consequently play an important role in stabilizing the security. In this regard, the “Mahdism thought” as one of the basic teachings of the religion of Islam has a function in enhancing the security and defending the Islamic system. The social function of belief in Mahdism in the fields of defense and security can be recognized and analyzed in the areas such as social order, social unity and solidarity, the firmness of social relations, the strengthening of social power. For this reason, one of the most important findings of this research is to demonstrate the capacity of Mahdism idea in the field of defense and security by “explaining its social function” in the realm of order, unity and firmness of relations and social power. The most prominent solutions of this thought in these fields are: the firmness of religious beliefs, specially the doctrine of Imamate, generating and re-reading the common moral values, establishing emotional relations and bonds in people, building unified union and identity between ethnic groups and sub-cultures, and building public trust which results from strengthening of values and adhering to ethical rules.

The teachings of the Ahlul Bayt (PBUTH) in the issue of Monotheism is a coherent collection with special features. In this system each component has a fixed relationship with each other. Features such as semantic harmony and non-conflict, unity of subject, similarity of the expressive structure, repetition of the same meaningful concepts, and conjoining the relevant topics, are as the pillars composing the system of Ahlul Bayt’s teachings in the context of Monotheism. In light of such a reflection on the composing elements of the system of Ahlul Bayt’s teachings in Monotheism as well as the network connection between proposed subjects, man will find a complete coherence and harmony between the components of the system of Ahlul Bayt’s teachings in Monotheism and understand a group of theological misconceptions. In addition, information of the existence of such a united system in the Ahlul Bayt’s abundant narratives and belief in their inter-network coherence is a considerable criterion for assessing different opinions in this regard.

The pilgrimage is a religious ritual that belongs to the Shari'ah, and its characteristic feature is the gathering of Muslims from all over the world in one place. This research seeks to answer the following question: What is the role of government ordinances in promoting the political and social fruits of the Hajj? And instead of bringing Its application is by designating and announcing the ruling even if it is in opposition to the facts, but the Islamic ruling ruled that pilgrims must adhere to the Hajj on other political grounds, and on the other hand, broaden the influence of the rulings. The subject of the Hajj is not limited to suspension or closure, as the issuance of a provisional injunction on the suspension and dissolution of the Hajj applies to all pilgrims of Beitullah. They contradict me Prohibit public access to the material required by social conditions, including the imposition of a hajj on drugs or smugglers or taxpayers, and the return of social benefits to the people under Islamic rule, so that the influence of government decrees on the Hajj and fruits Explained at various levels and on issues related to public interest, it is essential and effective to foster the unity and integrity of the Islamic community and to enjoy the power of government in the matter of Hajj.