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

At first, this essay has briefly studied  the various takfiri groups and the consequences of their expansion. In the following, the author has examined the role of Islamic scholars in societies, as heralds of Islam and promoters of this peace making religion, presenting some solutions, in both religious and cultural dimensions, in order to overcome the crisis of Takfiri groups in Islamic world. The conclusion of the essay is that considering the efforts of the enemies to create Islamophobia and portray an unrealistic image of Muslims in the public mind, the scholars of Islamic societies can play an important role. Scholars, as one of the custodians of religious and cultural activities, can play a significant role in preventing the promotion of violence and extremism by confronting takfiri groups. Islamic scholars of the world can create the necessary ground to remove misunderstandings from Islam, creating peace and security for all.

Hadith is considered by Muslims as one of the most important sources of religious teachings and rules of Sharia, and the validity of the hadith means that it is correctly attributed to its main speaker, Muslims have examined the authenticity of the hadiths, not determined the date of their origin.However, correcting or falsifying a hadith is implicitly related to the issue of time. Counting correctly means accepting the issuance at the time of main speaker, but there are two possibilities in ruling that the narration is fake: being made by a person at the time of the main speaker; Forgery at a later time. Western scholars consider hadith as a historical source and the important issue for them is to determine the temporal and spatial origin of hadiths, they have invented methods for this purpose that have evolved over time.This study with the view that what evidence of attention to the issue of time and geographical origin of the narrations in the methods of critique of Muslim hadith can be found by analyzing a part of the hadith heritage has concluded that some rules and points considered by scholars and Muslim narrators share the rules and points that orientalists have used in various ways of dating. Among these cases. examining the writings and different methods of a hadith, paying attention to the common narrator .

The Household of the Prophet is one the foundational principles of Islam that results in a unity and harmony amongst the entire Muslim denominations. However, the unity has been placed in jeopardy by the emergence of Ibn Taymiyyah and his challenging viewpoints regarding the Household of the Prophet. Both proponents and opponents of Ibn Taymiyyah agree that his viewpoints are radical and offensive especially when he refers to the characteristics of Imam Ali. However it is not agreed whether all his positions are related with the set of beliefs of Islam or not.
Employing a descriptive-analytical method, by this article we aim at depicting a comprehensive overview of the positions maintained by the Muslim scholars toward Ibn Taymiyyah, s viewpoints about the Household of the Prophet to analyze them in a more realistic way

In Europe, a school of thought was formed by Hume, the Scottish philosopher, on the subject of the nature of the relationship between science and religion and following this on the nature of the relationship between science and ethics and the standing of ‘ought and ought not’ in ethics. Considering science and ethics separate is the outcome of the attempts of those who reconsidered the relationship between God and the world. They regarded religious and ethical propositions as the product of man’s internal sentiments and insisted on separating it from objective realities. From this perspective, human intellect has no role to play in discovering ethical propositions because logic doesn’t apply to them and they cannot be verified. Although this point of view has been accepted by a small number of Muslim scholars, almost all Muslim scholars disagree with it and have rejected it on the basis of logical reasoning. This group of scholars believe that although ethics is not logically generated from science and philosophy, it is not essentially possible to offer an ethical proposition without depending on objective reality. Islamic scholars believe that there is a priority and posteriority relationship between ‘ought and ought not’ in ethics and ‘is and isn’t’ in science and philosophy; that is, after being informed about a scientific reality by means of theoretical intellect, man finds out the way to achieve that objective reality in the real world aided by practical intellect. Then, he expresses that in the form of recommendatory propositions and ethical ‘oughts’. In fact, these scholars do not consider the generation of value from knowledge a logical process; rather, they believe that it is based on two propositions: one scientific and the other ethical. They hold that practical intellect as a posterior instrument makes use of the power of the theoretical intellect as an anterior instrument, gains access to ethical recommendations and offers them in the form of ‘ought and ought not’. This is the same kind of relationship that exists between science and philosophy, on the one hand, and ethics, on the other, since practical intellect cannot stipulate anything without knowledge and deliberation.