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

Commentary narrations are one of the important sources of understanding the Qur'an and their pathology is essential. Dhahabi has discussed many topics in his book Al-Tafsir and Al-Mafsirun. Ma'raf also criticized Dhahabi's point of view in this regard in his book Al-Tafsir and Al-Mafsirun Fi Thauba Al-Qashib. The following essay has investigated the damage of the traditions of the interpretations of the proverbs in the perspective of gold and knowledge through a descriptive-analytical method. The author has achieved the following points in the analysis of the three damages: 1. Ma'raf and Dhahabi stated the existence of fake news as the most important reason for the weakness of the interpretations of the proverbs, but they disagree on the origin and time of forging the hadith. Dhahabi implicitly considers the emergence of the forgery of hadith after the martyrdom of Hazrat Ali (pbuh) and attributed it to Shia. attributes, but Mr. Marafet stated that the beginning of hadith falsification was at the time of Mu'awiyah and he does not consider the contexts of the narrations at the time of the Prophet (PBUH) far from his mind. 2. Dhahabi considers the Age of Sahaba to be the entry of the Israelites into the field of interpretation, and he cites evidence from verses and narrations about the permissibility of the Sahaba to refer to the People of the Book, but Ma'raf rejects this view and considers the audience of the verses mentioned by Dhahabi to be polytheists. which goes back to the beginning of the prophethood of the Prophet (pbuh). And the wrong understanding of the hadith "Hadthwa on Bani Israel wa la haraj" is the reason for the spread of Israel. 3. Dhahabi stated that the omission of the chain of transmission is the most important reason for the weakness of the hadiths, and the knowledge also states that the weakness of the chain of transmission is the reason for the lack of credibility of the narrations, but he did not rely only on the chain of transmission to accept the narration, but when the content of the narrations The verses clear the ambiguity, even if the document is not acceptable, the hadith will be considered.

Employment and production are the main elements of every country's economy, which leads to its strengthening, prosperity, and economic development. In the present paper, an attempt has been made to examine the foundations and jurisprudential mechanisms ofproduction and employment with an emphasis on knowledge-based economics.

This paper is descriptive and analytical using library method.

Ethical considerations: 

In this paper, the originality of the text, honesty, and trustworthiness are respected.

Production and employment are not directly mentioned in Islam, but the importance of production and employment can be inferred from numerous verses and traditions. In other words, in the verses and narrations, numerous indications of the basics of production and employment to create prosperity and fight against poverty can be inferred. From this point of view, the use of natural resources (land), labor force and human management are the most important jurisprudential mechanisms of production and employment. Also, the production and application of knowledge, the use of expert staff, double work, proper management of resources, economic jihad and promoting the culture of consumption of domestic goods are among the most important mechanisms for the realization of the knowledge-based economy.

Regarding the role of knowledge-based economy in production and employment and therefore economic development, it is necessary to formulate policies in line with the production of knowledge and the use of expert and efficient forces.

In the belief of Shiites, imams have knowledge from Allah the Almighty and on the basis of that, they have excelled in various matters, one of the examples of which is foretelling. One of the issues that can be researched in the life of Imam Ali (as) is the function of the foretelling issued in different social conditions for different people. The problem of the present research is that what was the function of individual-centered foretelling in the life of Imam Ali (as)? Knowing the function, on the other hand, shows the distinction of Imam Ali’s (as) knowledge in comparison to the Companions and Caliphs, and it has also led to the understanding of his specialties in guiding people and societies, which has functions such as the following:Preparing companions for endurance against enemies expanding belief in the position of Imam's knowledge; proving and establishing the authenticity of the Imam, criterion to identify the enemy; the epistemology of the caliphate in the generation of the first caliphs, warning against deviant people, identifying anti-Ahl al-Bayt (as) elements, and the consequences of not accompanying the Imam of the Islamic community. In the end, this research has come to the conclusion that considering the role of people in historical events, Imam Ali (as) gave guidance with a forward-looking view in the form of foretelling. This research has been done in the form of a library with a descriptive and analytical method.

The understanding and knowledge of the existential truth of Hazrat Zahra was obligatory for the prophets and the past nations, because according to the hadith of Imam Sadiq, the history of the past nations was based on their knowledge. Before the creation of time and earth, God created Hazrat Zahra from his own light and placed her in His throne, then He blessed the human race and made the light of that lady's existence manifest in this world until the human race. The current research, which was compiled using the library method and the method of descriptive and analytical processing, expresses the levels of his existential creation from the creation of light to his physical creation, as well as the levels of his knowledge and pointing to some of the existential blessings of that Prophet and at the end examples It tells about the light of knowledge of Hazrat Zahra (peace be upon her) that she manifested for the good people of the past. God chose Hazrat Zahra for the stability of his religion and the revival of the province after the Messenger of God, so that Islam is still alive; therefore, all of her policies are calculated and far from any defect, which makes her as an example for others.

In this article, by using the definitions of the concepts of Prophet and Prophethood, the purpose of Prophethood is pointed out, and the place and necessity of this notion in the field of knowledge is investigated. In addition, God's actions towards the prophets have also been mentioned, which include: taking a vow from the prophets by God, preempting the words to the messengers and sending a prophet, God's revelation to the prophets, and granting features to the prophets from God. The interpretation of a prophet is different from that of a messenger, a king, and a sage. Therefore, the scope of a prophet's authority in God's throne, purgatory, and the domain of the jinn can be examined. Even the examples of prophesying by prophets and other messengers of God are different, and God's behavior with prophets includes: benefiting from special blessings, placing Jinn and other enemies for every prophet. The characteristics of prophets also include: divine knowledge about, benefiting from divine instruction, finding a way to the purgatory, and being guided on the straight path. In the same way, prophets have special behavioral characteristics towards God, people and their families.

The book "Makiyal al-Makaram" was written with the aim of emphasizing the need for a lot of supplication to hasten the death of Imam Zaman. At first, the author presents the proofs of the existence of the Imam with rational and narrative reasons, in order to lead the audience to discuss the necessity of familiarity of the Imam in the era of his absence. This style of writing is new in its own way and is a link between Imamate and Mahdism; a topic that seems to need more attention today. Based on this, the author, after increasing the knowledge of the audience, emphasizes the supplication of Imam Asr. He also emphasizes on avoiding emotional dealings with the notion of emergence, and believes that, based on enthusiasm and intelligence, the request for the end of the great absence from God can be realized at the global level.

The most significant constructions in an Islamic city are those used for worship and pilgrimage, as well as for the expression of spirituality and the sharing of Islamic teachings. These structures can become Islamic models for the excellence of the cities and regions in Iran thanks to their enormous capacities in a variety of social, cultural, and urban dimensions; as a result, they can serve as the center of Islamic and Razavi civilization by applying Islamic knowledge and Razavi teachings in addition to meeting the plentiful needs of the populace. This research aims to clarify the concepts and approaches underlying the construction of mosques and other places of pilgrimage, with particular attention to Islamic and Razavi teachings. This library-and-document-based research followed a qualitative and multidisciplinary approach and an analytical and logical reasoning methodology. The findings reveal that approaching, ritual of visiting, knowledge, respect, honor, modesty, and beauty are among the principles of Islamic teachings with a focus on Razavi teachings; each of which enjoys some strategies. Respect for shrines and pilgrims, which comprise customs like visiting shrines and their sanctuary in constructions and urban plans, and their development, can be explained as two aspects of these strategies. By providing pilgrimage infrastructure that follows the Islamic model and incorporating spirituality into all aspects of pilgrims’ lives, one may show respect for pilgrims.

To visit Imam Mahdi (pbuh) during the Major Occultation is one of the long-standing wishes of those waiting for the appearance of the Imam of the age. The Hadith “The people miss their Imam, but he attends the season [of Ḥajj] and sees them, though they do not see him.”2 refers to the possibility of visiting the Imam every year, during the Major Occultation, in Hajj; the issue that researchers are not indifferent to, and they are faced with the question that if it is proven the possibility of visiting the Imam in the age of Occultation, how will the meeting of people with the Imam be in terms of the mutual recognition. It seems that the yearly presence of the Imam in the Hajj ceremony is one of the characteristics of the Major Occultation period, and the content of this Hadith with the help of similar Islamic narrations proves the possibility of seeing Imam Mahdi during Major Occultation. By examining the contents of this Hadith and with the help of the narrations of the same family, the purpose is to achieve this goal that it is possible for those who are waiting to see their Imam during his disappearance, especially during the Hajj. Although the people may not recognize him when they meet; except a few special close companions and believers who have the chance to meet the Imam with a proper knowledge. This paper seeks to achieve such a goal through a descriptive-analytical method. Proving the possibility of visitation of the Imam by people during the Major Occultation will be one of the results of this article

Al-Ḥakīm al-Tirmidhī explains Quranic concepts in many places in his works. One of these concepts is the heart. He considers the heart as one of the organs of the body, and sometimes he calls it an organ and sometimes it is called a part of body, he places it next to other organs, he talks about its interactions with other organs, and he explains different human behaviors based on the different states of their heart. Sometimes, for such a heart, organs such as eyes, ears, blood vessels, knots, and lust are considered, he explains how Satan finds his way into the heart through his entry into the heart vessels, and he gives other attributes to the heart which are, at least from the dominant view of the commentators of the Qur'an, descriptions of a nature other than the organ of heart. The sum of these descriptions has made it difficult to understand al-Ḥakīm al-Tirmidhī's mental picture of the Quranic concept of heart. In this study, by reviewing and categorizing his scattered explanations, we should reread his understanding of this concept from the heart. The hypothesis of this study is that Al-Ḥakīm al-Tirmidhī attributed immaterial effects such as light, knowledge, wisdom, emotional states and the like to the human physical heart, and explained all these attributes based on his medical knowledge about the human heart as an Iranian Ḥakīm.

 Scholars in the Muslim world have given special importance to reason and its meaning. Among these scholars is Ibn Taymiyyah, who has a special view on the meaning of reason. This essay, with a descriptive-analytical method, aims to recognize the correct epistemological geometry from Ibn Taymiyyah's semantics, so as to pave the way for understanding the term 'reason'. Ibn Taymiyyah considers the literal meaning of reason to be abstention and its technical meaning to be an instinctive power which combine knowledge and actions. Ibn Taymiyyah divides the intellect, which means knowledge accompanied by action knowledge, into two types: the duty-oriented intellect and the savior intellect. This semantics of intellect from Ibn Taymiyyah's point of view is based on sources such as dictionaries, the words of the Prophet and his disciples. But if we have a close look, we will know that Ibn Taymiyyah's claims about semantics, based on the mentioned documents, is incorrect.

Discussion of religion and religious knowledge and research about religious knowledge in the opinions of intellectuals such as; Bazargan, Shariati, Soroush, Shabestri; Therefore, it is important that it keeps the sense of truth-seeking, truth-seeking and truth-believing alive in humans and causes humans to better understand the truth and meditate more closely on it in the field of religion and what is related to religion. to consider and examine. The need for religion is a vital thing for man, and understanding religion and religious knowledge becomes more vital because, by understanding religion and meditating on religious knowledge, man can understand the truth better, because the religious scholar can understand the meanings of common attributes in this way. He can find out between man and God and also by using religious knowledge, he can help to solve the conflict between science and religion. Religion in general, and the understanding of religious knowledge in the thinking of four religious intellectuals, led to the creation of new problems that need new answers today, therefore, religion has come as one of the basic needs of human beings to improve the lives of humans and in The new era needs a new reading which has different religious, emotional and psychological dimensions. This article intends to deal with the experiences resulting from it while dealing with the meaning and concept of religion and religious knowledge with analytical-descriptive method. Considering the variety of readings in recent years and decades, especially in the intellectual-cognitive atmosphere of Iran, we see a trend towards interpretation, interpretation and semantic methods in the field of religious studies. One of the problems and dilemmas of dealing with such studies is having a non-critical and at the same time imitative and sometimes political view of these topics. which can be seen in the opinions of neo-thinkers such as Shariati and Bazargan.

Ayatollah Mohammad HadiMaaref is one of the scholars who has discussed the scientific interpretation of the Qur'an. He is one of the famous Shiite scholars and Qur'anic scholars whose scientific works on the knowledge of the Qur'an and commentators as well as the interpretation of the Holy Qur'an have been referred to many scholars in seminaries and Islamic universities; This article is a small attempt to express the advantages and disadvantages that we face in the face of the scientific interpretation of the Qur'an from the perspective of this great scholar; So that the commentator pays attention to them when interpreting the scientific verses of the Qur'an.

The Treaty of Alast and various interpretations of the verse of the Covenant, ie 172 of Surah Aʿrāf, have been influential in many literary and mystical works, and in addition to creating beauty in these works, it has provided comments and interpretive views of the verse of the Covenant. Meanwhile, two of the greats in this field, whose views have been significantly reflected in their later works, especially in literature and mysticism, are Mohi al-Din ibn Arabi and Seyed Haidar Amoli. Ibn Arabi, entitled "Sir al-Qadar", who he believes is one of the most valuable sciences, and Amoli, with his special definition of knowledge, link this verse to mysticism, discovery and intuition, and the views of these two worlds in other opinions and interpretations. Their mystical foundations are reflected. In this research, with an analytical method, the interpretive point of view of these two mystics has been examined specifically about the verse of the Covenant. The result is that both interpret the verse to emphasize the world of monotheistic talent and innate nature based on their abilities. The theory of nature considers all human beings to be created on the basis of the same natural instinct and knowledge on which they were created; but ibn Arabi and Seyed Haidar Amoli have considered the talents and abilities to be varied, and they have interpreted the perfection of everyone in achieving the same innate ability and talent on the basis of which he was created.

Having knowledge about Promised salvation (Hazrat Mahdi (pbuh)) and his place in the world is one of the teachings that form the main basis of human world view Divine unityand according to many rational and narrated reasons, it is absolute, vital and obligatory for all servants. One of the three important sources for knowing Imam Mahdi (pbuh) is the prayers and pilgrimages quoted by the infallible Imams (AS). Since the Imams’ addressee in prayers and pilgrimages is God Almighty and there is no consideration of speech with the popular audience, therefore we can be achieved high knowledge of various promised dimensions with an analytical approach. Using library resources and descriptive and analytical methods and by examining prayers and , this study aims to make a deeper knowledge and a new look at different dimensions of knowledge of Imam, including personal knowledge and his personality, authorities, virtues, status and attributes of him, roles and the outward and inward appearance effects of Imam the world.

Axial Guardianship has a serious role in consolidating the guardianship system, but it may be claimed by many people who in fact do not have this characteristic; Therefore, the question that can be raised is, what characteristics should the claimants of following the guardian have in order to be called as followers of the guardian? The hypothesis is that if a person has velayat-orientation in the dimensions and aspects of cognition, attitude and behavior, then he can be called follower of guardian. By describing and analyzing the verses and hadiths related to the following of guardianship, this article deals with its epistemic, tendency and behavioral aspects, And the result is that following of guardianship has cognitive dimensions, such as knowing the guardian, knowing the guardian's enemies, and tendencies, such as trusting and loving the guardian, as well as behavioral dimensions, such as defending and obeying the guardian and the like, through which we can know the true follower of guardian.

The knowledge of phenomena has always been one of the main concerns of the human community and has paid special attention to this issue throughout the ages. This is a sign of the importance of knowledge and has occupied the minds of wise scientists; because awareness is a reflection of cognitive currents and social schools that have risen in society and made a group of thinkers their supporters and followers. Knowledge of the facts of phenomena is vital for the human community. Epistemology has a special role to judge the validity of human knowledge. The epistemology of systemic management has an objectivist nature and should be analyzed in the framework of the positivist approach. The subject of knowledge is the systemic management of the environment and environmental influencing factors on the system, and reason, objective phenomena and the environment are the sources of its knowledge. The present research, using the combined method of exploratory, meta-composite and inferential (istintaqi) methods, first analyzed the epistemology of system management about the nature, approach, topic and source of knowledge and using the inferential method as key questions, presented the outcomes of knowledge to the Quran for receiving the answer. The findings show that knowledge from the perspective of the Word of Revelation does not have purely material nature and its spiritual dimension is much more prominent. Quran considers knowledge about the environment and its influencing factors to be necessary for the quality of actions and actions of the organization, but the subject of knowledge is developed from the environment and environmental factors, God, man, environment, environmental factors and the relationship between them. It expands them and clarifies that the sources of knowledge are more than nature and instrumental reason, history and revelation

The improvement of the cultural situation of the world depends on the creation of a desirable Quranic culture. Creating the desired culture is a requirement of any transformative program for human development. Achieving such a culture requires various foundations, including the basis of epistemology. The findings of this research, which was carried out in a descriptive-analytical and library data collection method, indicate the following points about the foundations of the epistemology of the desired culture: the Quran’s recommendation to think and increase knowledge; An invitation to know oneself and the world, which expresses the possibility of knowing; A large part of human knowledge is acquired through effort and some of them are with him innately from the beginning of creation, in such a way that it is not possible to invalidate these innate knowledge and choose a path other than innate; The Quran has emphasized both the knowledge acquired through knowledge-by-concept and the knowledge obtained through knowledge-by-presence. To achieve the desired culture, the Quran has emphasized the availability of resources and means of knowledge for mankind. From the Quran’s viewpoint, the only basic source of knowledge to achieve the desired culture is a revelation, which is infallible and to discover and understand it, other sources and tools can be used, such as intellectual perception, senses, innate, discovery and intuition, and history. Another basis of the epistemology of the desired culture in the Quran is the link between theoretical knowledge (existents and non-existents) and practical knowledge (values, the oughts and not-oughts), as theoretical knowledge establishes the basis of practical tendencies

One of the new methods of evaluating hadith is list analysis. The lack of a mechanism for implementing this method is one of its shortcomings in order to open its way to scientific and public gatherings. In this article, after a general explanation of list analysis, its implementation mechanism is presented and used to evaluate two narratives. The proposed mechanism is in terms of data collection in a library method and in terms of descriptive-analytical nature. This mechanism has been obtained by extracting objective samples of list analyzes from Ayatollah Madadi's foreign courses and their meta-analysis. List analysis is a kind of historical case study of hadith with a realistic approach that uses them by localizing the techniques of other evaluation methods. In this method, the first step is to evaluate the rijali and list check. If the narration has a rijali validity and a list, the content of the narration will be followed in three historical stages: the space of issuance, the reaction of the Ahl al-Bayt, and the stage of transfer to the fatwa.

In the authentic Shia hadith sources, about forty narrations indicate that every imam knows the imam after him, and entrusts the responsibility and trust of the imam to him. These narrations - which are divided into different categories according to their meanings - indicate the existence of Imam Asr (AS) during the lifetime of Imam Hasan Askari (AS) and the present and future times. In this research, using the narrative and analytical method, the validity of the document of the traditions and how they indicate the existence of the Imams of the time (AS) from the time of the martyrdom of their honorable father to the present time have been investigated.