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

Among the controversial issues in the field of the language of religion and the Qur'an is the realism/unrealism of the language of the stories of the Qur'an. The unreality of the language of Qur'anic stories has been proposed by some new thinkers including Muhammad Ahmad Khalafullah. In this analytical-descriptive article, while pointing to the unrealistic approach to the language of religion and the historical statements of religious texts in the Western world, Baroosh has explained the point of view of Muhammad Ahmed Khalfullah, and then based on the interpretive opinions of Ayatollah Javadi Amoli, this point of view has been evaluated. The findings of the research are that Khalafullah's point of view is in conflict with rational arguments such as the proof of miracles (away from disagreement and contradiction) and also in conflict with the explicitness of some verses of the Qur'an. In addition to the fact that the stories of the Qur'an in the language of the Qur'an are characterized by some negative and positive attributes (such as the description of truth) which negate the claims of Khalafullah in the unrealization of the stories of the Qur'an and the appearance in their realization.

Holy Quran is a book that contains one of the most fascinating and authoritative religious stories. Stories have a long history in the field of culture and transmission of human concepts and are the most compatible verbal form with the human mind; as a result, the audience is wider and are more influent. Holy Quran has used unique styles in designing stories, especially the stories of the Prophets. These spiritual stories were processed in a way that were completely contrary to the style and purpose of the stories of HolyQur'an when have been found by mythologists and Israʼiliyyat. The present article seeks to provide a brief overview of the five characteristics of Qur'anic stories, including "truthfulness, disregard for useless details, the fight against distortion, the introduction of Prophets as moral role models, and considering moral principles" with the five characteristics of Israʼiliyyat that are in very contrast to the characteristics of stories; that is, "myths and superstitions, paying attention  to useless details and particulars, the differences and distortions of the Israʼiliyyat narrations, and the distortion of the glorious reputation of the prophets in order to clarify the profound difference between the two methods."

A functionalist approach to the stories of the Qur'an has been proposed by some members of the New Etzal movement. Ignoring the realistic aspect of stories is one of the main components of this attitude. In this article, with an analytical-descriptive method, while explaining the functionalist approach (observing the stories of the Qur'an), the relationship between the aims and descriptions of the stories of the Qur'an, which are emphasized in the text of the Qur'an, is dealt with realistically. The research findings show that the descriptions of stories (such as the description of truth and goodness) appear in reality and the goals and intentions of stories (such as establishing the heart of the Prophet, the truth of the claim of prophethood, etc.) in the context of realizing stories. Will be achieved, and the Qur'anic method of narrating stories is clear evidence that the historical accounts of the Qur'an correspond to reality, and the functionalist approach to the analysis of Qur'anic stories is not successful. Keywords: Stories, Realism, Story Objectives, Functionalism, Language of Religion, Neo-Mu'tazilites.

Summary The Companions of Hadith, as a totalitarian school in all fields of religious sciences, also left significant effects in the field of asceticism. The field of asceticism has given him a different crystallization of hadith research due to the dual tendencies of the early and the late. Although the subject of asceticism has been studied in the form of hadith writings by Ibn Mubarak and Ibn Hanbal, but the influential currents on them as well as the different hadith principles of the two have obtained a dual understanding of the concept of asceticism. The existence of the school of thought of the companions of hadith and the phenomenon of various readings of hadith and consequently the impact on the two hadiths discussed in the field of asceticism are also noteworthy. In the meantime, storytelling has not been ineffective in depicting asceticism. In the present article, while comparatively examining Ibn Mubarakchr('39')s "Book of Asceticism" and Ahmad Ibn Hanbalchr('39')s "Book of Asceticism", the differences between the two in terms of scope and issues in these two books are discussed and through the currents in The second and third centuries AH point to the variety of ascetic methods of that era.

One of the most important documents of orientalists to prove the non-revelatory origin of the Qur'an is the misconception of the difference between the structure of the Qur'anic stories and the Testaments’; the view of these researchers have been analyzed on three axes of "different narrative expression in Makkī and Madanī surahs", "repetition of stories", "ambiguity and incoherence of stories". Important factors such as the dominance of historical and literary approach to the content of Qur'anic stories, neglect of the single divine origin of monotheistic religions, and the perception of revelation as the personal experience of the Prophet (PBUH) have led to mention doubts about the structure of Qur'anic stories. This article criticizes and analyzes the doubts of orientalists in this field with intra-religious citations (Qur’an, commentary, dictionaries, etc.) and extra-religious citations (Testaments, opinions of Orientalists and historical evidence).

Advisedly strategy is a kind of interpretative attitude that has been used among the holy Qoran interpretors in different times. Considering this attitude, Tabari interpretation translation is one of the most important interpretations. One of the important and considerable factors in the advisedly strategy is the existence of the fluctuations between Tabari interpretation translators and some of the readers cultural believes. In the other words this interpretation has been translated according to the peoples cultural believes of the same era. So this research is to answer the followibg questions, using descriptive and analyzing methods.what are the different dimensions of the fluctuations between Islamic and Iranian cultures in this interpretive translation ? and what are advisedly atittude points in this interpretation?In a general view we can emphasize this research result in this basic point that these interptetation authors have reflected the Iranian culture ponts in this work and by this mean,they have tried to link this culture to the Islamic culture.

Mathnavi-i Manavi is the result of the stories circulation in the period of time. These stories are the key to Molana's world and to know his creativity in story writing. Cambridge Interpretation is also one of the important interpretations which is especially important from literary point of view and includes stories which are brought in different parts of the book based on the related subjects. These stories could be studied from different aspects and viewpoints in Mathnavi-i Manavi and Cambridge Interpretation. The present research clarifies the relationship between two texts comparatively.

Among the existing numerous traditions¡ there are some traditions which¡ according to some pieces of evidence¡ have been moved from Sunni sources to Shia books. These traditions have been literally described by Allamah Askari as “transferred traditions”. Some of the tafsir-related traditions found in Majma’ul Bayan especially those dealing with the prophets’ stories such as the narration concerning Prophet Salih’s spring are particular to Tabarsi who is very likely to have taken those traditions from Sunni books about the stories of prophets because they are generally inconsistent with the traditions recorded in Shiite sources¡ not to mention the fact that they cannot be found anywhere else in any other important and reliable Shia sources. In view of the fact that these traditions are mursal (meaning hurried) or poor in terms of the chain of transmission and there are numerous other traditions in Shia books which clearly contradict them¡ it can be said that the tradition concerning Prophet Salih’s (water) spring is unstable and shaky.

In this study, individual moral virtues were surveyed in Surah Al-Qasas. One can infer very important points in the individual moral dimension from the story of Moses (AS) and others discussed in the Surah. From the moralities inferred from acts of Moses one can point to such good virtues like sincerity, gratitude, courage, hope and pray. From the moral virtues of others involved in the story one can name the secrecy of Moses’ mother and sister, who for years kept his secret and saved his life. The prudency and decency of the girls of Shoaib is inferred from the way they moved and spoke with Moses.
Other moral virtues such as abandonment of saying what is nonsense and useless, patience for problems and also charity can be inferred from the stories of the Surah and understanding and practicing these virtues will result in achieving happiness in this world and the hereafter.

Reservation id one of the Islam and Shia’s principles and is one of the most important factors of Islam and Shia’s survive. On the other hand reservation is current till Mahdi’s Outburst. The present paper has been done based on library studies and surveys the Reservation semantics in Holy Quran. It also clarifies the methods of reservation commitment in order to apply them in the society and to prevent many corruptions in the society.

In the biographical and Rijal books of the early and mid-Islamic centuries, besides references to the job titles like jurists, Hadith narrators and theologians, there are allusions to a group called “Qusas” (Story narrators). They had great influence on the public and affected the branches of knowledge like Hadith and Tafsir; they also had important part in public morality and the preaching trends. Strong opposition against the activity of such a group caused this group and their job to be soon forgotten, in a way that later authors and transcribes made mistakes in writing or explaining this term. Thus, the first step to know this group is to analyze the reason they were called this title. In this paper using the method of historical etymology (Genealogy) and typology, the social function of this group is investigated and a new idea about the etymology of the term "Qussas" has been offered. Furthermore, by reviewing the historical reports about “Qussas”, the semantic development of the term in various eras has been discussed.

Holy Quran is full of stories and historical accounts of past nations and prophets for the purpose of transferring knowledge and guidance of human being. However, the Quran does not directly mention the history and historiography, and even the Quran is not based on historiography. The main research questions are: 1. What is the link between the Quran and the history? 2. What is the purpose of the use of stories and historical accounts in the Quran? The research aims to reveal the relationship between the Quran as a sacred source and history as a branch of the humanities. It is hypothesized that the stories are used for the purpose of teaching and following God’s messengers. As a result, it makes the Quran different from the historical text and nation's historical accounts. The findings of the current research indicated that accentuating the Quranic figures for modeling in order to train people, calling to choose the rational attitude, attending to the quality of historical events, and inviting the audience to dispel myths by utilizing Quranic words like "Naba", "Ghesas" and "Ebrat" have led to the choice of realism are among some of the characteristics of the Quranic historical narratives. The story telling and Narrative Features of Quranic stories due to the revelation and the truth of these propositions and the presence of real people within the stories make the Quran vastly superior to the other sacred books and historical books as well, and also make it a parahistorical text.