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

In the Quran have been mentioned the Torah, tablets, scrolls, etc. The Old Testament, on the other hand, has a unique credibility with Jews and Christians because it is the Jewish scripture and is the first part of the Christian Bible. The Qur'an also speaks extensively of the Bible of the Children of Israel. What is the relationship between what is said in the Qur'an about the Jewish scriptures and the Old Testament? Is Tankh (Old Testament) approved by the Qur'an? Some believe that the meaning and example of the Qur'anic verses is the Tanakh (Old Testament) which is collected in the covenants, therefore they consider it a kind of sanctity and authenticity. In the first stage, this research has dealt with the books attributed to the Prophet Moses by the descriptive-analytical method and has determined their meaning, and then examines the relationship between those books and writings with Tankh (Old Testament) has done. The result indicates that the existing (Old Testament) cannot be approved by the Qur'an.

AbstractZainab Izadakhasi،Assistant Professor of Shushtar Branch of Azad University.One of the prerequisites for the interpretation of the Qur'an is to have the recitations communicated by the Prophet, considering the importance of the subject, the basis of this research is to collect the recitations in the verses of the twenty-first part of the Qur'an based on the interpretation of Tabari; Ibn Jarirtbari, author of the commentary "Jami al-Bayan an Ai al-Qur'an" has paid attention to the issue of different readings in the interpretation of the verses, what is discussed in this article is to compare these readings with the readings found in different interpretations of the Imamiyyah and the Sunnis and to understand this matter. Whether other experts confirm Tabari's preferred reading or not, and what criteria Tabari's justifications for accepting his own reading are based on. Reflecting on Tabari's interpretation brings us to the criteria and criteria for the preference of recitations according to him. The most important of these criteria are: 1. Agreeing with the script of the Mushaf; 2. agreement with Arabic literature; 3. Reader consensus; 4. Coordination of reading with the context; 5. The eloquence and eloquence of recitation; 6. Matching the reading with the narration.

Using various language strategies and tools to present an effective discourse is a great advantage that eloquent should be aware of to achieve the main goal which is communication, and in turn its impact on the audience. The pragmatic competence of the speaker in determining the special mechanisms and tools of any strategy guarantees the achievement action of the receiver. This article aims to investigate the guidance strategy in the letter of Imam Ali (peace be upon him) to Uthman bin Hunayf, his agent in Basra, by using the pragmatic method. The result of the research shows that Amir al-Mu'minin Ali, peace be upon him, as a unique orator in the social political history of Islam, using various discourse strategies, including the guidance strategy, made the thoughts of the audience dynamic in their real world or in the world of the mind. The diversity of guidance mechanisms such as indirect dynamic verbs, reprimanding and warning sentences and interrogative consecutive sentences, moreover the harmony caused by words and rhythm play a big role in the process of persuading the audience. The use of speech act with more frequency shows the dominance of the respect strategy, followed by the questioning mechanism means challenging the audience's mind to find a logical answer and persuading him through inference. The first part of the letter is reprimanding, but after that, it takes on the color of guidance until the end of the letter.

One of the crucial and controversial topics in the field of methodology and the basics of commentary is the authority of single news, and consequently, the authority of single news, which has a very long history, and several opinions has been brought up on it. According to having or not having authority of commentary, discussing on the authority of commentary single news can affect on the commentator’s base. Those who accept the authority of single news based on Naba’ verse and the wise’ way of life, more sources in commentary are available to them and have more potential for interpreting the verses than those who don’t accept the authority of single news. Generally, there are two opinions in the field of the authority of single news: in one opinion, they (for exampleIn his methodological and hadith jurisprudence, while accepting the authority of single news based on the wise sirah, Imam Khomeini have different opinions on the authority of commentary single news. Examining his opinions in methodology shows that his more inclination to lack of authority of this kind of traditions, although he applies the commentary traditions following mystical verses and issues.

Considering the importance of and the multitude of narrations in relation to the existential dependance of the universe to the presence of a Divine authority, Hazrat Ayatollah Safi Golpayegani has presented innovative analyzes in this regard which it deems necessary to be revised. This paper entitled “investigation of existential dependance of the universe on the authority in the works of Ayatollah Safi Golpayegani” seeks to present his fivefold answers and analysis in this field using descriptive-analytic method. In this research, after examining the narrative terms related to the subject of existential dependance of the universe to the presence of the Divine authority, we prove the origin of this meaning through documentation and reasoning and answer the conflicting traditions and why some of the experts such as Allameh Majlesi and Seyyed Morteza have apparently rejected the traditions on the existential dependance, and finally, a platform is provided for the analysis of such narrations.

What has been generally considered and emphasized by the researcher in this study is the examination and identification of the obstacles to freedom and what causes deprivation of freedom, the deprivators and the deprived of human freedom according to the Holy Quran. Thus the researcher intends to introduce what deprives man of freedom. Therefore, by descriptive-analytical method and collecting information from specialized jurisprudential libraries and software of Islamic sciences, she has examined the obstacles to human freedom from the perspective of the Holy Quran. After examining the issues mentioned in this study, he has reached the important point that by contemplating some verses of the Qur'an, the following obstacles and problems were identified for human freedom and full utilization of intellect and will, which are necessary to be avoided, in order to achieve human freedom: Fear of the other than God, blind adherence to family traditions, blind obedience to leaders and elders, lack of argument and logic, following suspicion and fantasy, impiety, fanaticism and following carnal desires, seeking worldliness and welfare, following Satan and hypocrisy, lust for power and post, self-censorship and lack of questioning, politicization and securitization of society, arrogance and pride, and unconstructive controversy.

Islam has free will, authority and choice not only a right; but knows the basis of human evolution. However, some seek to instill the suspicion that the educational teachings of Islam restrict human free will and choice. The present study uses a descriptive-analytical method to answer the doubts raised in this field by presenting the educational teachings of Islam. The results of the research show that Islam has goals in its educational system like all other ideologies (including atheistic and antireligious ideas that strive to achieve their goals) and uses different methods in this regard. At the same time, Islamic educational methods not only do not contradict and limit the free will, free will and choice of human beings, but in Islamic educational thought, freedom and choice are the basis of human development and achieving educational goals is possible through conscious choice.

The Ahādith of Ahl al-Bayt (PBUH) are among the most important resources for exegesis of the Qur’an so the assessment of their credibility can have a tremendous effect on using them in the science of Tafsir. It seems that the comparative survey of informational and informant validity approaches has significant effects in the validation of exegetical Ahādith. By surveying the above 2 approaches and preferring the informational validity approach based on document study, text study, and reference study, the present article attempts to explain the impact of adopting each of the above approaches and the role of Ahādith in the interpretation of the Qur’an. Using descriptive analysis, this research study explains both of the above approaches and then compares them in terms of exegesis of the Qur’an. The Informant validity approach pays attention to the authority of Āhād news in interpretation of the Noble Qur’an and regarding the preference of information validity approach, the application methods of document study, text study, and reference study are presented. © Abbdollāh Zādeh, A; Izadi, M (2021) A Comparative Study of the Informational and Informant Validity Approaches to the Ahādith of Ahl al-Bayt and Its Role in the Exegesis of the Noble Qur’an.

In interpreting narrative accounts and Hadiths attributed to Imami sect, there are instances believed to have the deep hidden meaning of “Nur” (transcendental light) possessed by Imam Ali in them. This interpretation has paved the way for accusations heaped on Shias by malicious misbelievers, who claim that Shias have gone astray from the path of righteousness in that they pay too much attention to hidden meanings and not enough to surface, obvious meanings. The current study adopts a semantic approach towards the term “Nur” and aims to identify its semantic field and cite all the verses carrying this term as evidence. It then seeks to shed some useful insight on the meaning of the term and its various interpretations. Later the current study seeks to prove that based on the rational reference of the words, the term “Nur” refers to Imams. The findings suggest that the surface meaning of “Nur” as light is a strong valid basis for interpretation. In addition, the hidden meaning of “Nur” refers to concepts such as “the Book” and “Imam” since they both have the major indicator of providing guidance in them. This interpretation is given validation since it sits easily with other proofs such as rationality, the discourse method and other verifiable events recorded in both Shia and Sunni resources. Therefore, as findings suggest, the allegation of going astray from the surface meaning at the expense of paying attention to deep meaning is completely rejected. Furthermore, the interpretation of “Nur” as Imam is absolutely harmonious with narrative historical accounts, the principles of semantics, discourse methods and the rational reference of words and concepts.

In Islamic and Christian philosophy and theology, different methods and views have been proposed in response to the issue of evil and divine justice. In this research, the views of two Islamic and Christian philosophers and theologians, Mr. Alvin Plantinga and Ayatollah Mesbah Yazdi, are discussed. These two personalities, with two different but rational and sometimes intra-religious approaches, have researched the problem of evil and answered the suspicion of the incompatibility of the existence of natural and moral evil with the existence of an absolute perfect God. Based on refined epistemology, the design of possible worlds, and arbitrary defense, Plantinga proved that the claim of a contradiction between the logical question of evil and the existence of God is incorrect. Ayatollah Mesbah, while accepting the solutions of Muslim philosophers, did not consider these answers sufficient and emphasized the solution of teleology or the perfection and happiness of all human actions. The two thinkers, in principle, believe in the absolute perfect God and emphasize the authority of man as a maximum good, and disagree on the method and type of confrontation with the theory of justice and divine wisdom.

Human beings desire perfection and always pursue to know it and the ways to reach it, which is the aim of the creation of man. It is verified by the Quran and the Hadiths of the infallibles (a.s.). To attain perfection, man should know the requirements and the obstacles. One of the obstacles in the way, and the source of most of the sins and unpleasant traits is Satan who has sworn to pervert mankind. Satan has no authority over man other than tempting him and inviting him, which does not negate man's free will and freedom of option. By responding to Satan's temptations and accepting his invitation, it is man himself who paves the way for Satan's influence, dominance and authority over himself, which results in his own doctrinal and moral disbelief, polytheism, hypocrisy, forgetting the Day of Resurrection, vainglory, arrogance, spiritual vices, distance from God, and disregardful obliviousness of encountering the account on the Day of Reckoning. Therefore, Satan has authority over man only after man accepts his temptations.

In the narrations of Ahl al-Bayt, various signs have been mentioned for recognizing the Infallible Imam. The mention of these signs has been due to the fact that Shiites in every age can know the Imam of their time and also the claimants of the Imamate can be disgraced. One of the various signs mentioned to prove the guardianship of the Infallible Imam over the people is the question from the Imam. In other words, by asking questions of the claimant to the Imamate, the Shiites can establish the legitimacy or invalidity of his claim and get rid of the confusion in the matter of the Imamate. There are conflicts between different narrations that have considered the issue of asking the Imam as a way to identify the Imam of Truth. Some narrations consider the question from the Imam as a proof to prove his legitimacy, and on the other hand, a narration of Imam Riḍā (as) does not consider the question as a proof and instead considers other signs other than the question from the claimant of the Imamate to prove the Imamate. This obvious conflict between the narration of Imam Riḍā (as) and other narrations regarding the authority of the question from the Infallible Imam is the main issue of this article and seeks a solution for it.

Authority, in the sense of legitimate authority, is an issue that has been examined from different aspects and has many types. One of these types is educational authority. Thinkers and schools of thought have discussed this issue, and one of the drawbacks is that the authority of the teacher may eliminate the learner's independence. The present study has tried to investigate the concept and nature of authority in Nahj al-Balaghah moral education to examine the goals and types of education in Nahj al-Balaghah, as well as the principles and methods of moral education, teacher authority, and learner independence in Nahj al-Balaghah. This research has been carried out on Nahj al-Balaghah through using qualitative content analysis method with Mayring (2000) inductive approach. The sampling method was non-probabilistic and purposeful or standard, which was done by text-studies method and Silverman's rethinking credibility and, quality improvement strategy was used. The findings of the study suggest that the principles and methods of moral education in Nahj al-Balaghah do not indicate the relationship of dominance in education and are planned with the aim of giving freedom and independence to the learner, and the goal of its freedom and reason is to achieve voluntary perfection.

One of the most important arguments cited by proponents of the authority of the ijtihad of Companions is tradition (Sunnah). The present study seeks to explain the validity and value of this reason for proving this authority. The most important narrations to prove this authority are three hadiths: “my Companions are as stars”, “Sunnah of the early Caliphs” and “imitating Sheikhain (two first Caliphs)”. An examination of the content (matn) and the chain of narrators (sanad) of the first hadith shows that although it is more famous than the others, it is extremely weak, so that many Sunni traditionists have pointed out its weakness, falsehood and fabrication. So this hadith is a clear example of the rule “sometimes a famous is not reliable”. Two next hadiths are not better than the first, as well. As a result, when the impossibility of proving the claim is clarified by the directing hadiths which were the main claims, consequently the impossibility of proving the claim is proved by the non-directing hadiths and finally the claimant's hand is empty in proving his claim.

Having authority in reciting the Quran appeared with the emergence of differences in reciting the Quran in the second half of the first century and the first half of the second century AH. The Islamic scholars of the following centuries, influenced by ibn-Mujahid's Kitab al-Sab'a and his move to limit the recitation of the Quran to only seven ways, took into account recitation authority within the framework of argumentation and reasoning in recitations along with offering criteria and methods, and then they embarked upon selecting the correct recitation. Relying on the historical-analytical approach, the present study attempts to explicate the scientific criteria for selecting the correct recitation from among the criteria of the scholars of the past and the present (concordance between the recitation of a reciter and the general Muslim recitation or public recitation, correspondence between the recitation and the calligraphy of Othman Taha’s mus-haf concordance between the recitation and the rules of the Arabic language, and lack of contradiction between the recitation and rational arguments) and the narrative, literary, interpretive and writing methods of their authority that embrace some positive effects (including textual survival of the Quran, formation of various criteria for choosing the correct recitation, the development of the science of recitation, the promotion of reasoning in accepting or rejecting recitations, the richness of the Quranic literature, the role of the Arabic Language in paving the way and the development of syntax, and the impacts on interpretive and jurisprudential sciences) as well as negative effects and harms (including the reciter’s autocratic opinion and individual judgement, the reciter’s self-praise in Arabic literature and gaining fame, the reciter's weakness in Arabic literature, lack of knowledge of Arabic rules, and the Orientalists’ giving doubts about the alteration of the Quran momentum and their casting doubts about denying the divinity of the Quran).

The commentary of Muḥammad b. Masʿūd al-ʿAyyāshī al-Samarqandī is one of the oldest books of narrative Tafsir. Since Tafsir Ayyashi is one of the first books of narrative Shia interpretations, it has the highest narrative validity. There are two challenging issues: first, eliminating the documents of the book hadiths; then, absence of the second part of this interpretation and only the first part is available, which continues to the end of the Surah Al-Kahf. The narrative Al-Khabar al-Wāḥid with the valid document has authority. The Tafsir Ayyashi's hadiths are Mursal regarding the eliminations of its documents, or at least their authenticity has not been proven, and for this reason, they have no authority. With description, analysis, and critique method, the present study aimed to find solutions for dissolving two challenging problems about Tafsir Ayyashi authenticity, including author authentication, reliance on retrieving documents in recent sources, scholars' trust in the book, thematology, and comparison with the Qur'an.