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

One of the important Quranic issues in the field of sociology is the analysis and investigation of the characteristics and behavior of different social groups. One of these social groups is "the underprivileged". The existence of this social class at any time has caused many verses of the Qur'an to be dedicated to the reasons for the emergence and formation of this group, their types and characteristics, and the ways out of this social situation. . Based on the semantic analysis of this word, the words that are conceptual substitutes and aligned with "weakness" are: "musthar, harm, weakness, failure and humiliation". The most important words in the semantic contrast with "weakness" include "arrogance, atraf, fullness, tyranny, attu, alwa, ghani, baghi, batr, taghian". Based on the mentioned semantic contrasts, it is clear that the three social groups "arrogant, slanderous and arrogant" are the main cause of the formation of this social class, and they weaken and put those who even have actual and potential forces in a difficult situation. Debilitating factors are sometimes created by "arrogants" directly and by insisting on oppression, murder, and killing, and sometimes by "Molea and Metafin" in secret and indirect forms...

Scholars of rijāl science have used the term “weak” to describe some transmitters. The introduction of a transmitter as weak by rijāl science scholars have caused our thinkers to treat the traditions of these transmitters differently. In the narrative and jurisprudential books of the Shī‘a, weak transmitters’ traditions have been treated in two ways. Some have taken the weakness of a transmitter as a sufficient reason to abandon his traditions, while many Ḥadīth scholars have included the traditions of weak transmitters in their Ḥadīth collections. These two different ways of treating the weak transmitters’ traditions lead to the hypothesis that the concept of weakness was not deemed by our early rijāl scholars as a sufficient reason for abandoning traditions.

The current main perception about the weakness of transmitter advocates abandoning such a transmitter’s traditions. However, the method adopted by Ḥadīth scholars in the early Ḥadīth sources and collections indicates that the Ḥadīth scholars accept the tradition of a transmitter whose ḥadīths can be trusted. Sometimes the narrator suffers weakness due to some reasons, but his book or tradition is trustable. Thus, their final decision is “trusting the transmitter’s tradition.” This does not mean that for the early rijāl scholars the weakness of transmitter has not been important; rather, the concept of weakness should have meant differently from abandonment decree.In the book al-Kāfī, Kulaynī has mentioned numerous traditions from weak transmitters. That is, he has not deemed the weakness of a transmitter as the weakness of tradition. Some jurisprudents, too, have taken the tradition of a weak transmitter as valid and capable of being used as the criterion for action. Riḍā Hamidānī, Muḥaqqiq Sabziwārī, Sheikh Anṣārī, Burūjirdī, and Ḥākīm do not take the weakness of transmitter as a factor to invalidate the tradition. Consequently, it is necessary to review the concept of weakness systematically and using description and analysis of data. It is essential to answer the question that despite the consideration of some transmitters as weak in the Shī‘a rijāl books, why a huge volume of their traditions have found their way into our tradition collections.

With regard to the entrance of weak transmitters in tradition collections, two points need to be taken into account: the transmitter’s role and the exception phenomenon. The examination of transmitters’ conditions shows that a transmitter can have two roles: (1) He can be the author of a work, or (2) he can be the narrator of others’ works. Of course, the transmitter can have both roles simultaneously, that is, while he is the owner of a Ḥadīth work, he can be the transmitter of others’ Ḥadīth works as well.
The Shī‘a rijāl scholars have completely taken these two aspects into account, and have ruled that the word “weak” pertains to a transmitter who owns the intended Ḥadīth work.Concerning the exception phenomenon, it should be maintained that in the Shī‘a rijāl books, the exception phenomenon has been divided into four types: exception of pupils, exception of masters, exception of a specific part of one or some Ḥadīth works of the intended transmitter, or exception of a specific part of the intended concepts. Moreover, there is a consideration for the exception of the transmitter’s corruption time as well. One of the accurate viewpoints held by rijāl scholars is that they do not generalize their stance to and treatment of a weak transmitter to all his works. For instance, if the transmitter has experienced opinion changes during his lifetime, the rijāl scholars do not make a general judgment about all his works; they rather separate the traditions he has transmitted during his steadfast and corrupt periods.In the light of the types of transmitter roles and exception phenomenon in rijāl science, two results are obtained:From the viewpoint of rijāl scholars, a weak transmitter can have a ṣaḥīḥ tradition. Ṭūṣī states, “If a tradition does not have any indication of ṣiḥat, we do not accept it, but if it has signs of ṣiḥat, we accept it even if its transmitter is weak” (Ṭūsī, 1403 AH, vol. 1: 151).A weak transmitter can be authentic in the transmitting of works.Therefore, since some traditions of weak transmitters enjoyed indications of ṣiḥat and were deemed as obligatory to be put into practice, they found their way into our tradition collections, and other traditions that did not have any indication of ṣiḥat were not included in these books. Thus, it is possible for a transmitter to be weak but whose traditions be deemed as valid. This issue conflicts with the concept of weakness, which means abandoning traditions.

The existence of a weak transmitter in valid sources demonstrates that the transmitter weakness does not mean abandoning and rejecting his traditions in an absolute manner. Thus, in order to attain a true understanding of the concept of weakness in the five rijāl books of the Shī‘a, we addressed the reason for the existence of traditions of weak transmitters in Ḥadīth collections. The results indicated that since some traditions of weak transmitters enjoyed ṣiḥat indications that made putting them into practice as obligatory, they have found their way into our tradition collections, and other traditions that were void of ṣiḥat indications were not included in those collections. Therefore, it is possible for a transmitter to be weak but whose traditions be valid. This view is different from taking weakness as meaning a sufficient reason to reject a weak transmitters’ traditions. In fact, the weakness of the transmitter is kullī mushakkik and it is strongable and vulnerable.

Civilization is the largest system of human relations, which is realized at the global level. Now, can the oppressed decide to be civilized in a state of Istiz'af (weakness) and start the civilizational process? This is the major question in this article, in which different meanings of weakness are mentioned and then "considering people as weak" is separated from "weakening". In this view, weakness and considering people as weak are the work of the arrogant (will to impose) and weakening results from the act of the oppressed (in the will to obedience and submission) and there is no logical connection between these two. One can be oppressed but not weak, just as one can be arrogant but not strong. After explaining the nature of weakness, the origin of weakness, and the ways of weakness (such as inferiority), the types of weakness are also introduced. Among the types of weakness, in addition to intellectual weakness, economic weakness, and social weakness, emphasis is placed on "weakness in faith and righteous deed" as one of the serious and hidden elements in the civilizational process of Muslims. Finally, the issue of civilizational weakness is defined as a comprehensive weakness that includes all types of weakness, including weakness in faith and righteous deed and the level of facing this level of weakness is also resistance and standing on a comprehensive and inclusive level (civilizational resistance).

Throughout human life on earth, man has hated the word oppression and exploitation and has considered it as an intellectual and religious ugliness. The pure nature of God as a very moving tool has prevented his domination, but any society that has a cultural background of domination and oppression has helped the arrogant and colonialist in his "superior self-vision". The reference to the noble verses of the Qur'an in "Wrong not, and ye shall not be wronged." indicates such a meaning. The purpose of this article is to show the face of arrogance in today's human society. The quality of anti-arrogance from the perspective of the Qur'an and the explanation of the methods of fighting arrogance by presenting noble verses are reassuring; And it will be peace and self-esteem. This study is descriptive and philosophical and analytical and library studies.

In this research, what is the suspicion, harms and threats of bad suspicion against the individual and society and ways to get out of its dangers, and in contrast to the opportunities that good suspicion creates and its individual and social, worldly and otherworldly fruits. In addition, we have determined its limits in the holy Shari'a and tradition, and especially by examining it in the words of Imam Ali Descriptive research method was used to investigate the above cases and by referring to written and unwritten sources and the site, the necessary materials have been collected. What can be named as the result of this research is that: thought, like other blessings of God Almighty, if it moves in its divine path and proceeds under divine management and under the commands of Sharia, is a very important internal factor for human progress and moving towards God Almighty. But if it is managed by the devil and is ruled by the human soul, it becomes a deadly poison for the human soul and the Islamic society.

Despite the wide differences of humans in religion, language, customs, nationality, race, color, etc., at first glance, it seems that convergence between cultures and their extensive and constructive interaction is difficult or impossible. In this study, we seek to answer the question of whether the formation of a global front of the oppressed is acceptable to the Qur'an or not? What is the desired model of intercultural communication of the oppressed and what are the principles governing it? For this purpose, a number of selected verses were analyzed by the foundation data method and its paradigm model was obtained. “Anti-arrogance as a common culture and identity of the oppressed of the world” became the main phenomenon and its causes, contexts, intervening conditions, strategies of interaction/mutual interaction and its consequences were extracted from selected verses. According to this model, the oppressed have levels, types and conditions, and the connections between them are extensive (broad) but equivocal. In other words, this front is trans- school of thought (maḏhab, doctrine), trans-religious and trans- method, but the type of relationship with each of them is different and depends on the degree of true faith of individuals. Also in these communications, there are principles that act as governing principles, and in fact, all these principles can be placed under the principle of justice. The action strategies of the Muslims on the side of the oppressed, in fact, explain the rights of each group to which it should be granted.

Using the "semantic components" as one of the new projects and designs in the semantic studies of Quranic sciences plays an important role in achieving the exact meanings of the vocabulary of this divine book and in recognizing the coherence and systematic relation of its concepts. Regarding the issue of the selective limitations of the vocabulary toward each other, in the language of the Holy Quran, which is limited to a fixed and fixed text, as with any other text, the possibilities of contiguity and contiguity are limited and binding. Therefore, the use of the semantic component theory as a tool for recognizing the vocabulary associated with the selective constraints is essential. For this reason, the present article seeks to rely on the descriptive-analytical method and the application “Disability/ Vahn”, “Weakness/ Zaaf” and “Helpless/ Steckanat” and the type of their arrangement. The Quranic propositions showed that the concept of weakness according to its meaningful components is the term and two other meanings of its subconscious. Similarly, the concept of "weakness" and "disability", due to subscription in their subclinical terms, are related to each other in a coherent relationship between the component and the time. In addition, among these three words, the concept of “Helpless” expresses the extreme state of subjectivity and disability.

In recent years, several reasons have caused intelligence managers to be aware of planning a traditional form is no longer able to solve the problems. It is therefore necessary to take advantage of strategic planning in governments, organizations and society. This wise design can be considered a strategic plan. In this paper an attempt has been made to consider the Qur’an as the best book of human conduct, will review a necessary component of the program is to attain prosperity. And with reference to verses in the Koran and the deeply profound understand how these verses are planning to provide to humans. In this paper an attempt has been made based on the Quran examined how the creator Strategic planning process will proceed.

Rejāl attenuations are one of the controversial parts in Rejāl science. Critics have pointed out just some of the factors which attenuate the narrators. Uncertainty begins when one pays attention to the practical conduct of followers in dealing with those who are accused of weakness on the one hand، and to the great differences among scholars of Rejāl on the other hand. Are these attenuations accurate and conform to reality or some of hidden factors have led scholars of Rejāl into confusion. A study of Shi’ite hadith history show that a set of factors together or alone، have caused these scholar to fall into the wrong about a person. This point can be proved by Rejāl books and their reports. The result of this mistake varied from uncertainty and cavil to highest attenuation. So، teachers and students were questioned and as a result of this mistake all of their traditions have become suspected. Due to importance of this issue، in this article we introduce these factors and practical examples، overall and exact trust about doubted attenuations، and provide an approach for further study on these attenuations.

The present text is a critical review of the book " al Mouduat fil Akhbar wal Athar " written by Ashim Ma`ruf al Hasani. The above mentioned book is a contemporary work which is concerned with fabricated hadiths and is criticized at length by this paper. The author of this paper tries to prove that though some inter- and intra- religious conspiracies have polluted the field of hadith scholarship but it does not mean that all the hadith collections are filled with fabricated hadiths and those who carefully studied hadith books in order to find fabricated hadiths, could not find many radical fabricated hadiths. Lack of high precision and transparency of principles and also lack of criteria for finding fabricated haiths and carelessness in finding examples for these criteria have led to unscientific and wrong judgments concerning these hadiths.