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

The famous hadith "May God curse the Jews and the Christians take the graves of their prophets to the mosques" which the Prophet of Islam uttered in the last days of his life has been mentioned in many Shiite and Sunni hadith sources and there are two interpretations of it; Relying on their own principles, the Salafis have given a wide interpretation of this hadith, based on which they have accused many Muslims of polytheism for building shrines and memorials on the graves of religious leaders; But the Republic of Muslim scholars, having been satisfied with the certainty of the appearance of the narration and the avoidance of analogy and generalization of the ruling, have considered only those who are deliberately exaggerated and worship the saints of God beside Him. It is worth mentioning that providing a correct and documented interpretation of such religious texts is the best way to deal with the phenomenon of Takfir.

In the exegesis of verse 49 of the chapter of al-Ankabut, “Indeed, it is [present as] manifest signs in the breasts of those who have been given knowledge…,” there are ambiguities regarding the phrases “it is [present as] manifest signs” and “those who have been given knowledge” and considering who or what the pronoun it/he refers to, the meaning of “manifest signs” and, more importantly, the designation of the referent of “those who have been given knowledge” would change. This study delves into the exegetic views of the Sunnis and Shiites in the first five Hegira centuries using a descriptive-analytic method. The views of the Sunnis and Shiites regarding the referent of the phrase “those who have been given knowledge” are as follows: the followers of the Divine Scriptures (i.e. Christians, Jews, Sabians, and Magi) and their scholars, followers of the Divine Scriptures who have become Muslims, believers, scholars, the Prophet of Islam (peace be upon him and his household) and the Infallible Imams. Among these, the Imams have identified only themselves as the referents of the verse. In critiquing the views, firstly, in determining the reference of the pronoun “huwa” (he/it) between the Prophet and the Quran, it was clear that the pronoun refers to the Quran and, as a result, some of the aforementioned instances lose the qualification of being a referent for the phrase “those who have been given knowledge” and the specificity of this phrase to the Holy Prophet (peace be upon him and his household) and the Infallible Imams it becomes clear after explaining the meaning of the phrase “manifest signs” and this has been indicated in some Shiite exegetic narrations.

The issue of Jarḥ and Ta'dīl in ilm rijāl is one of the most important topics, whose importance is especially evident in the Ulūm of hadith and also in examining tradition's authenticity. In this sense, the higher the validity of tradition's Isnad is, the higher the probability of its acceptance and staying away from hadith harms (i.e. being fabricated etc.) increases. Many transmitters have been weakened by Sunni rijāl, and as a result of these weaknesses, a large number of authentic hadiths have fallen from the level of authority and have been reduced to a lower level of authority. Many of these weaknesses are due to reasons such as bigotry in religion, strictness, and other issues. The present article aims at using library sources to investigate the use of ambiguous jarḥ regarding the case of Hammād ibn īsā who weakened only because of the use of ambiguous jarḥ. Regarding the unacceptability of ambiguous jarḥ from Sunnis themselves, their weakening of this transmitter can be rejected and one can prove the authenticity of this transmitter. Moreover, the possibility of generalizing this topic about many other transmitters - who have been weakened by Sunnis in the same way - is also considered probable. In this sense, this generalization shows the necessity of revising some of the Sunnis' jarḥ and Ta'dīl.

Rajat is one of the famous beliefs of the Twelver Imamis, about which most of the scholars of this religion have claimed consensus, and some of them have written a separate book about it.  One of the first people to propagate this doctrine of the Shiite Imams (as) and the teachings of Mahdaviat during the rule of the Umayyads is one of the famous students of Imam Baqir (as) named Jabir ibn Yazid Ju'fi.  His insistence on expressing and propagating the return among the Shiites and the Sunnis caused the majority of Sunni scholars to invalidate his narrations because of this belief and to weaken him severely.  In this research, citing the sources of the sects, Jabir Ju'fi, who was one of the students of Hazrat Baqir and Hazrat Sadigh (as), has been identified as a preacher and preacher of return and Mahdaviat.  Of course, because the Sunnis were against the return, they mocked and rejected Jabir Ju'fi and those who were the heralds of the return.

Undoubtedly, one of the most prominent topics in Mahdavi education is the examination of the world after the promised Mahdi rule. There are various narrations in the narrative sources of Muslims about how the world will be after the death of the Promised Mahdi, which has led to the formation of various views on this matter. "Prolonging and connecting the rule of the Holy Prophet to the Resurrection" is one of the types that has its roots in a group of traditions and has more or less found believers. The abundance and variety of narrations on the one hand and the lack of comprehensive research on the other hand, in this field of religious future studies, have caused some people to use these narrations as a basis for their goals and provide incorrect explanations in this field. The main purpose of the upcoming article is to compare the theory of prolonging and connecting the promised Mahdi's rule to the resurrection in the narrative system of Shia and Sunnis, in order to clarify what fate the world will face from the point of view of Islam as the last divine religion, after the savior. In this article, we will explain and examine the alleged traditions.

The Holy Qur'an, in addition to several verses, speaks of the immunity of the Prophets (peace be upon them) and especially the Holy Prophet of Islam (peace be upon him), of committing sins, mistakes, slips and forgetfulness, and commands absolute obedience to them; The same obedience that exposes the infallibility of the great prophets (peace be upon them) and considers their sacred status free from any immorality and impureness. However, from the research on the written heritage of Sunni narrators, historians and commentators, we come across narrations about the personality, affairs and authorities of the divine prophets (peace be upon them) whose content and nature are in clear contradiction with the texts of the Holy Quran. This hadiths, which attribute ridiculous and indecent accusations to the holy site of those Imams, unfortunately, is also documented by Sunni theological views and beliefs, thus have changed their attitudes and beliefs towards the various dimensions of the personality and characteristics of the Prophets, including the dear Prophet of Islam (peace be upon him and his family). The idea of ​​non-Shiite scholars about the infallibility of the prophets (peace be upon them) is also among the feathers who have been no exception to this issue; Accordingly, the author in this article, considering the importance of the issue of infallibility of the prophets and explaining the truth and its scope, while applying the views and opinions of followers of different Sunni sects about the infallibility of the prophets in general and the infallibility of the Holy Prophet of Islam and his pure progeny which has specifically criticized the texts of the Holy Quran.

One of the aspects of miracles that have made the Qur'anic commentators ponder is the miracle of content of the Quran; This  type of miracle is related to the inner concepts of the Qur'an, and although various components can be enumerated for it, but the components agreed upon by both parties can be considered as indisputability, news from the unseen, the inside layers of the Qur'an, scientific miracles, and the comprehensiveness of the Qur'an, which include axes such as legislation, guidance, legal, ethical issues, etc.. What can be deduced from the comparative study reveals  that the attention to this type of miracle during different centuries has been faced with intensity and weaknesses, which in the different time course, each of the two groups  has been paid special attention to it, and has  fundamental differences in the formulation of the problem, beliefs and methods of formulation with each other, for example, regarding the inside layers ( بطون) of the Holy Qur'an, despite accepting and considering this component as certain,  no discussion is made  in the words of the Sunnis, while the Shia has paid special attention to it, or on the basis , the Shia, contrary to the Sunnis, believe that infallibles are the only real authority to dispel the doubts and they are knowledgeable about the Qur'an. Therefore, this article  tries to analyze the components of content miracles from the point of view of Shiite and Sunni commentators via a descriptive-analytical approach.

The issue of the justice of the Companions is one of the most important and challenging issues in the history of early Islam. The great scholars of Ahl al-Sunnah have considered all the Companions to be righteous based on the Qur'an and hadith evidences. The most important reason presented for the justice of the Companions is the verse of Rezvan, according to which, it is claimed that all the Companions or all those present at the pledge of allegiance to Rezvan were righteous. This research evaluates the justice of all companions or participants with a descriptive-analytical method. The findings of this article show that: First, from the verse of Rizvan, the justice of all the Companions participating in the pledge of allegiance is not proven. Secondly: Rizwan's pledge of allegiance cannot prove the justice of all companions in all times. This verse only indicates God's approval in a conditional way and that too at the same time and from a special group of companions present in the pledge of allegiance. The main reasons for criticizing the justice of the Companions in this verse are two issues; First, God's satisfaction is exclusive to the time of the revelation of this verse. Another thing is that the many mistakes of the Companions, which are also found in the writings of Sunnis, are a kind of violation of their justice.

Scholars have named part of the hadith heritage of the two sects as hadith collections. One of the issues that can be raised about the hadith collections of the two sects is the way these books deal with interpretive hadiths. No independent research has been written in this field. By studying the chapters and subjects of these books, the method of dealing with interpretive hadiths is determined. The results of this study – which is done by a study in the chapters of hadith collections by descriptive-analytical method - show that as they are systematized according to the chapters of jurisprudence, they have not dedicated any independent chapter on interpretive hadiths and interpretive hadiths are scattered in various chapters. The authors of later hadith collections have also compiled their hadith books following them according to the same chapters. In Sunni hadith collections, although a chapter has been dedicated to the title of "Chapter of Interpretation", but in other chapters too, interpretive hadiths are more or less observed. A need to collecting interpretive hadiths in both sects is being felt.

Although develooing maqtals regarding the martyrdom of Imam al-Husayn has a Middle-Eastern origin, it has received due attention in the western hemisphere, ie, in the present-day Spain. The treatise under review was written by Ibn Abar al-Balansi al-Quza`i (7/ 14 cent.) of Analusia, Spain, in rhythmic Arabic prose. The present paper deals with this work wherein the author expressed his profound devotion to Imam al-Husayn. Moreover, he regards the Karbala scene of the Husayni camp vs. the Umayyad camp as a confrontation between the right and the wrong. Apart from the author's mentiining the merits of the Ahl al-Bayt, there are some minor objections raised about the work under review.

Following his usual approach, Ibn Taymiyyah was always trying to deny the virtues of Ahl al-Bayt (AS), to distort the scientific position of Imam Reza (AS) by casting doubts, and to call him a man like others. Ibn Tamiyyah casts doubt upon the scholarly status of the Imam (AS) and claims that people exaggerate the Imam’s position. These doubts are: 1) the claim on Imam’s knowledge is baseless and there are more knowledgeable scholars among his contemporaries, 2) none of the well-known scholars quote a narration from the Imam (AS), and 3) the great jurisprudents avoid quoting a narration from the Imam (AS). This study tries to give convincing answers to these problems by examining the words of the great figures, expressing evidence of the scientific problems in the words and works of the Imam’s contemporaries, and quoting the narrations in the Sunnis’ hadith and commentary books. This study finds contradictions in the views of Ibn Tamiyyah with those of the Sunni figures and the available evidence, all of which either show Ibn Tamiyyah’s ignorance or express his hatred towards Ahl al-Bayt (AS).

The obligation of khums, which is understood from verse 41 of Surah Anfal, is a difference of opinion among the scholars of the two sects in some aspects, such as the meaning and scope of the word booty, from the branches of Islam and the common denominator of all Muslims. Shiite scholars, citing the absoluteness of the word booty and emphatic words and the word "I am the object" in the verses and hadiths of the Infallibles (peace be upon them), call booty any benefit that man obtains. The Sunni scholars also, since there is no restriction in its original meaning and by quoting the word "I am an object" and the narrations of the Prophet (peace and blessings of Allaah be upon him), have interpreted the word booty in everything that a person obtains. But for customary reasons they consider it bound to spoils of war, because the narrations of the Prophet (peace be upon him) which stated only the division of spoils, never indicate the monopoly of khums on spoils of war and the interpretation of spoils to spoils of war by the followers. Most are the result of their ijtihad.This article tries to study the word "booty" from the perspective of Shiite and Sunni scholars by using the library and analytical-descriptive method in order to reveal the reasons for the scholars' disagreement.

The word Rāfīḍa is seen abundant into books' Muslims. The term Rāfīḍa has been used about Shiite numerous. That term has been used as a title for cursing Shiite into society. The usage of that term developed over time and became a special tag for the Imāmiyya gradually. This article tried to use the describing - analyzing method and common Rijal, Hadith, and Historical ways for analyzing of the Rāfīḍa meaning into the accounts. The main subject of the article is to discover the term Rāfīḍa meaning into the traditions of the sources of the traditions in the first three centuries and to prove the idea what the Rāfīḍa was a title of a theological movement that it has made by Ghulāt and extremist Shiites. It has invented by the Marwanid and was used to repel the Shiites. That event began by relating the traditions’ Prophet Mohammad (AS) and versus the Shiites responded it by remake the Rafḍ meaning and they related some traditions of the Imams (AS).

The issue of the faith of Hazrat Abu Talib, the great uncle of the Prophet (P), has long been disputed by Shiites and Sunnis. On the one hand, Shiite scholars believe that Abu Talib died with faith in the Shari’ah of Muhammad (P). On the other hand, the Sunnis guess that he did not believe and died in disbelief. The main document of Abu Talib’s infidelity, which is the intellectual basis of Ahl al-Sunnah historians, commentators, and theologians and who have followed it in their historical, interpretive and theological works even in the smallest relation, is the well-known hadith of dhahdhah that is seen in their primary and secondary sources. The meaning of the narration is that Abu Talib has passed away as an infidel, but because of his assistance and support of the Prophet (P) and with his intercession, he has been transferred from the lowest level of hell to the surface of hell i.e., dhahdhah, that is, by turning the severe stage into a mild one, he has been reduced to torment. The position of Shiite scholars against the hadith of dhahdhah is that these narrations are weak in terms of the document and distorted in terms of eloquence and incoherence with each other in terms of meaning while the dignity of Abu Talib is free from the vices of disbelief. This article seeks to reveal the reality of the hadith of dhahdhah and its meaning through the narrating method of hadith research to clarify a corner of the hidden truth behind such hadiths which are forged by the rulers of oppression and persecution and the basis of some ignorant people.

The principle of "superintendency" of Ali (pbuh) on the believers is also mentioned in the Holy Quran and has been announced many times by the holy Prophet (pbuh), including in Ghadir, and has been also reported in the main Sunni sources and is accepted by them. Testimony to the "superintendency" in the call to prayer in jurisprudential sources is known as the third testimony. However, some have attributed its formalization to the Al-Buwayh period or later. In this article, it has been revealed by narration that according to some reports, the root of the third testimony in the call to prayer dates back to the time of the holy Prophet (PBUH) and is related to the issue of appointing Imam Ali to the Muslim superintendency on the day of Ghadir. Contrary to the claims of some who have stated: The revelation of this slogan in the call to prayer and minarets of mosques began in the Safavid era, this tradition is related to the period before the alphabet and the centuries before the Safavids. The most important Shiite slogan was sometimes uttered publicly in the minarets and was sometimes banned based on the sectarian prejudices of the rulers. However, in Shiite communities, as an expression of love in the call to prayer and not as a part of it, it has been always stated as one of the important slogans and symbols of Shiites.

Belief in Mahdism is an Islamic belief and has always been considered since the time of the Holy Prophet. And it has been emphasized by His Majesty and religious leaders. This statement is confirmed by many narrations that Islamic sects and religions have quoted from the Prophet of Islam in connection with this belief. In those narrations, various terms and characteristics have been specified for Mahdism and the person of Imam Mahdi; Such as: Traditions that say: Hazrat Mahdi is one of the children of the Prophet and Fatima and from Atrat and he is absent. Hazrat Mahdi (pbuh) is one of the Ahlul Bayt of the Prophet and from his family; Jesus comes at the time of the advent of Hazrat Mahdi (as) and prays behind him; With his emergence, justice will be spread on earth and ... Recognition of these terms and their classification is one of the most important achievements of this article, which has been done in a descriptive and analytical manner, using Sunni hadith sources and texts. Therefore, explaining the system of Mahdavi terms and their classification from the perspective of Sunni narrations is one of the most important goals pursued in this article and this can be considered as the innovation of this research in the field of Mahdavi studies with emphasis on knowledge management.

"Mahdism" as one of the important Islamic teachings has always been accepted by Islamic scholars; But in recent centuries, some Sunnis have denied Mahdism. Numerous contexts have led to the emergence and spread of this approach among Sunnis. This article tries to collect the necessary data from Sunni sources and the writings of the deniers of Mahdism by descriptive-analytical method. The results of data analysis show that the "typology" of these contexts is carried out with a verbal-narrative approach in three categories of: "theological basis", "narrative" and "social" contexts. Lack of theological position of Imamate and Caliphate in Sunni theology, lack of processing of rational-theological argument on the proof of Mahdism in Sunnis and lack of position of authority of the savior are among the most important theological-based contexts. The typology and analysis of these contexts in addition to providing a comprehensive picture of the process of formation of the approach of denying Mahdism in Sunnis can provide a good ground for its comprehensive critique.

Hz. Zaynab was such a great personality in whose manner and speech the loftiness of the Ahl al-Bayt was evident. Her harangues at Kufah and Damascus were both eloquent and revolutionary. Hence she also received a high regard in Sunni sources and their praises for her in their history books. The present paper surveys some highlights of her personality and conducts as reported in a selection of Sunni works.

Outstanding Sunni sources indicate that the Umayyad hegemony and, on top of it, Yazid were intent to martyr Imam al-Husayn. For practicalizing this sinister plot, Yazid ordered the governors of Medina and Mecca to assassinate him. However, it was `Ubayd Allah b. Ziyad who committed tgis crime, all owing to the public infidelity of a great majority of Kufans. Sunni sources paid attention to the details of Imam al-Husayn's martyrdom, hence its historical details in their sources, all indicative of its tragicalness. This paper attempts to survey the heart-rending details of his martyrdom and those that pertain to the captivity of his survivors.

The Holy Quran asserts that it is binding for all Muslims to manifest their noblest sense of cordiality (mawaddah) to the Ahl al-Bayt. Sunni tafsir works also shed light on this point, hence a step toward coming up with proximity with Shi`is. The present paper deals with this point as indicated in Sunni tafsir works in that the Ahl al-Bayt consists of the Prophet Muhammad, Imam `Ali, Fatimah al-Zahra, Imam al-Hasan, and Imam al-Husayn.