جستجوی مقالات مرتبط با کلیدواژه "حدیث" در نشریات گروه "فلسفه و کلام"

Manifestation (tajallī) is a frequently used concept in Islamic tradition, the interpretation of which has a great influence on ethical, epistemological, and religious beliefs. The background of this term goes back to the Holy Qur’ān and some ḥadīths with Muslim thinkers having provided several interpretations for it. Prior to Ibn ‘Arabī, manifestation was, more than anything else, a mystic concept that referred to the quality of the ontological-epistemological closeness of the wayfarer to Almighty Truth through removing veils and revealing the acts, attributes, and essence of God. However, Ibn ‘Arabī’s particular views and interpretation of this term were different from those of others. The present study employs a descriptive-analytic method in order to comparatively investigate the uses of the concept of manifestation in Ibn ‘Arabī’s view and in Islamic verses and traditions to reveal their similarities and differences. The findings of this study demonstrate that Ibn ‘Arabī’s ideas regarding some important discussions such as the definitions of manifestation, similarity, and essence or absolute non-existence; absolute judgment about God’s essence; limited terms; Man’s concepts of God; God’s manifestation in the Hereafter, and manifestation of denial are greatly different from the views in Islamic verses and traditions in relation to the concept of manifestation.

Knowledge of hadith is one of the topics that has been discussed more in logic and to a lesser extent in the principles of jurisprudence than in the science of hadith. The basis of the epistemological study of frequent news shows that the knowledge that is accepted by custom is sufficient to realize the knowledge of frequent news through the plurality of informants and the normal impossibility of collusion on lies. The dual division of Tawatar into verbal and spiritual and its subset will develop the epistemological scope resulting from the news of Mawatar by looking at the type of knowledge of its hearts in the form of matching, guaranteeing, and commitment. This article tries to use the descriptive-analytical method to challenge and prove the non-achievement of certainty through frequency as claimed by Fakhr Razi, and to prove that psychological certainty and confidence will be useful and sufficient for the informants of frequent news who are considered to be common people. It is not important whether the knowledge resulting from frequency is obvious or theoretical, because it can be gathered according to the probability theory of Martyr Sadr or the gradualness of the said knowledge in Ghazali's perspective. Also, the doubts raised about the sensibility of frequent informant science, such as the changeability of sensations, can be answered in detail in the issue.

The Holy Quran has been sent down to guide human beings and bring them to eternal bliss. What is more, the addressee of the Qur'an is human beings with all different levels and diversity of their talents. With this in mind, the Qur'an also has a hierarchy, and in addition to its apparent aspect, it has a inward aspect of which every human being uses according to his talent. Mulla Sadra, by quoting a hadith about the seven inward aspects of the Holy Qur'an, adapts it to the seven stages of human life and believes that each of the Qur'anic inward aspects corresponds to a stage of human journey. The main question of the present study is what criticisms have been leveled at Mulla Sadra in quoting the hadith of the seven inward aspects of the Holy Quran? The findings of the research in a critical analytical method show the words of Sadr al-Mutallah: Although there are hadiths in Shiite narrative sources that consider the Qur'an to have an outward and inward nature, but the number cited by Mulla Sadra is not accurate and can not be used in Ontological reliance on the human course. Also, the mentioned hadith has not been found in our narrative sources, and the Shiite hadiths only share the hadith of Mulla Sadra in having the inward aspect of Holy Qur'an.

The cognitive dimension of man is expressed in the Qur'an with various concepts such as: knowledge, wisdom, thought, jurisprudence, poetry, sense, opinion, suspicion, lip, certainty, rationality, deliberation, contemplation, knowledge, wisdom, etc. Understanding the stages of formation of knowledge in humans is one of the issues whose correct understanding, in addition to knowledge, also helps to improve knowledge; Teaching and learning, in addition to the independent subject of human excellence, are the introduction to increasing faith and righteous deeds.

Method of Study: 

The research method used in this article is a research in the field of analytical-descriptive and library-type research, where the information collected through content analysis has been analyzed and descriptively analyzed the ten stages of human knowledge with an approach to verses and traditions.

The first stage of cognition takes place in the structure of "intelligence". In the process of reasoning, by receiving "knowledge" as a cognitive content, science becomes knowledge. The knowledge absorbed by the intellect is established in the structure of "dream". "Thinking" is a process that uses stored information to be used in the next step. "Dhikr" deals with recalling the knowledge stored in the heart. "Jurisprudence" transforms the information stored in the heart into faith with the help of desire. "Certainty", the evolved stage of faith, which in a new structure of the self, becomes wisdom. "Wisdom" is the result of the process of all intellectual and heart matters that are available to the soul to realize action.

The adaptation and transformation of wisdom with the truths of the world is one of the other functions created by the soul to connect the results obtained from human science with the truths of pure divine knowledge, which is created in the "truth" stage. In this article, we intend to examine the ten stages of human knowledge based on the verses of the Qur'an and the traditions of the infallible imams (a.s.) do.

Ibn Yamin, the eighth century Shiite poet, not only expresses his devotion to the Ahl al-Bayt (Peace be upon them) in his poems, but also, as an informed person in theological issues, proves Imamate of Amir al-Mu'minin (the first Imam of the Shiites) and that of his innocent household. In his poems, he recited the verses of the Alvelaiah and Hadi al-ummah; Traditions of Rad al-shams, al-ghadir and al-manzilah; and the numerous attributes such as wisdom, infallibility, generosity, virtue, knowledge, power and courage in proving the Imamate of the Amir al-Mu'minin. By using two important dimensions of feeling and cognition at the same time, Ibn Yamin has been able to skillfully apply the higher Shiite teachings in his poetry while creating novel images of the spiritual status of the Imams (Peace be upon them). Therefore, his poems about the Shiite Imams can be considered as educational works that teach the theological dimension of the Imamate from the Shiite perspective. In this research, descriptive-analytical method has been used.

Examining the role of ta`wīl in understanding religious texts and passing from the appearances of the words of Quranic verses has been one of the most challenging issues for Muslim scholars. In the last century, appearance of the school of tafkīk, and specifically denial of ta`wīl and emphasis on the necessity of the purity of the appearances of Qur'anic texts, has led to two poles of proponents and opponents of ta`wīl in the field of religious studies. This article examines the issue with an analytic method and library-based technique and compared of the works of professor Hakimi and Allameh Tabatabai in the field. The findings indicate maximum difference between the two views in the type and method of explanation. Also, due to the revelation`s state of being of various levels, no sect or school has escaped from ta`wīl. The way to separate the appearances of religious texts to avoid ta`wīl will remain an impractical idea and dream.

The aim of this study is to evaluate the criticism ideas and contemporary doubt-dissension of tradition criticizers of Shia in Iran.

Methodology of the study is based on analytical documents and referring to the literatures of those criticizers, and the idea derived from them, and also by referring to the original texts, and traditions derived from valid books.

Shia’s criticizers are those which their slogan is “to refer to Quran”, defending against superstition, lowering down the effect of custom and tradition in the religious fields in Iran. This group, in one hand considers the most of the ideas of Shia’ as duality, and on the other hand, they have different idea about authors of traditional books compared with that of Shia’ scientists. In addition, they criticize narrative references of Shia based on their famous tradition criticism references. 

Referring to the distinguished men’s book revealed that the idea of Shia’s tradition-criticizers against the authors of Shia’s tradition books is baseless and without scientific basis, because they don’t apply the principle rules of “Religious jurisprudence of tradition”, and they don’t consider the priority of narrators, and criterion for the evaluation of accuracy of the traditions.

This research was conducted to prove the generality of hadith authorization as well as the forgery in the hadith whose transcriptions were prohibited. The research method was descriptive-analytical and the data was analyzed through document analysis. Having caused some controversies, these hadith are not strong enough to rely on due to the weakness and discrepancy in their texts and documents as well as the contradiction of their narrations to the holy Quran and the transcribed hadith.

Investigating, correcting and writing additional notes in the six volumes of the great book Behar al- Anvar (54-59) as well as additional notes in Maani al-Akhbar are among the first works of Professor Allameh Mohammad Taqi Misbah which include many points about Rijal and Fiqh al-Hadith. Using the analytical-descriptive method, this paper has examined some of the efforts of Professor Misbah in understanding the hadiths’ documents and achieved the following Some of hadiths’ documents in these books have had alterations in sense, omissions and additions, which Allameh has mentioned and tried to correct. Also, sometimes there has been a need to differentiate between hadiths with ambiguous words and unity of disputed words. The aforementioned titles are recognized, or their unity is emphasized. Moreover, many documents have been introduced, and their authenticity, weakness or anonymity, transmission or connection are mentioned with reasons, and some problems and shortcomings of the documents have been resolved.

From the viewpoint of The Glorious Quran, noting people and government to the natural and acquired dignity of the whole individuals of a society and observing its necessities cause to decamp all kinds of oppression, discrimination, despotism and suffocation from an Islamic society and one of the main components of the human civilization and bliss that is "mundane and heavenly security" be set up as a main characteristic in the citizenship rights by social training. The importance of the security is considered from the point of view of the human dignity in Islam and, moreover, mechanisms hereby have considered to incarnate it in this research.

Formalist Salafism dont agree to Esoteric Interpretation as attention of outward meaning to inward meaning. They emphasis on apparent authority of Quran and traditions, and accept Esoteric Interpretation as method of cognition of religious text. Commitment to apparent meaning and negation of Esoteric Interpretation of religious text lead them whom are confused about the allegorical text, and when they confront to them, they agree to apparent term and negation of Esoteric Interpretation, and admit assimilating and incarnation on essence, names and attributes of God. This article tries to explain Esoteric Interpretation, and Criticize and investigate Salafism's negation of authority of esoteric interpretation and indicate outcome and effects of negation of esoteric interpretation.

One of the blights of religious and religiosity is the issue of exaggeration about the prophets and religious diviners and leaders. This issue has been in previous religions and Allah has interdicted it in Holly Quran. The infallible Imams have fought against it as well. In our time, fighting against this blight is one of the bonds of religious scholars and sages. Narration is one of the ways through which exaggeration infiltrates into religion. The famed following phrase is among the exaggerated narrations from the Holly Prophet Mohammad "upon him and his family be pray and peace" from Allah:Ahmad, if you had not existed, I would not have created the existence. If Ali had not existed, I would not have created you and if Fatimah had not existed, I would not have created you both.
By precise examination, it was revealed that firstly; this narration does not hold a well-ground documentation and source. Secondly, in terms of content and significance, it holds serious flaws as well, since the mentioned phrase contains three parts, The first part (narrated by Shia), (if you had not existed, I would not have created the existence), is validated with accurate verses and narrations and common sense and the Sunni, but the other two parts is contradictive with Holly Quran, the Sunni and the common sense and consequently is not acceptable. Some has endeavored in order to justify it in one way or another. We have examined the justifications as well and it was clarified that the mentioned justifications from these two parts of the narration are unacceptable.

Elite and gentlefolks of any society that conquer to the "right" and "wrong" sides, have a very important role in the orientation of people in various events. So if the gentlefolks of right side be able to practice "guidance and education" masses, happiness in this world and the Hereafter for people will be provided, but if for any reasons, do not shirk their duties, the wrong side come into play and "crash" of the community will begin. Only half a century after the Prophet's death, Ashura event occurred in situation which a large number of companions Prophet – much of them are known as gentlefolks - were alive, but Hussein-bin-Ali in the desert of Karbala in the fight against the wrong side left alone along with his family and his loyal companions that were about 100 man and was killed. In this paper, based on Quran verses, traditions and historical sources, we review the role gentlefolks in the fall of the Islamic community.

This study aims at investigating the theoretical framework of preach acceptance based on Quran and Hadith. Adopting library-descriptive and content analysis methods, the paper is an attempt to investigate and discover the elements effective in acceptance of preaches followed by studying the relations between them and identifying the system governing them. The findings of the study indicated that faith, virtue, reason, asceticism, internal preacher, soft heart and consciousness are among the effective elements in accepting preaches being classified into three groups of cognitive, emotional and operational elements. Accordingly, the theoretical framework of accepting preaches is based on rational self, emotional self, inhibitor self and preacher self. On the one hand, these four “selves” shall be created and strengthened in individuals before preaching that is a duty of the advertising and educational systems. On the other hand, by designing its evaluation instrument, recognizing the people who accept preach could be distinguished from those who do not accept it.

The book of the History of Qom written by Hassan ibn Mohammad ibn Hassan ibn Saeb ibn Malik Asha’ri Qomi in 378 AH contains a Hadith related from Imam Kadhim(a) which, according to some jurists and contemporary scholars of hadith, applies to the movement of Imam Khomeini and the Islamic Revolution. Using a descriptive-analytical, this research investigates the chain of transmission and implication of this Hadith and evaluates the idea of its applicability to Imam Khomeini. The degree of the validity of the book and the biography of the narrators referred to in the chain of transmission of Hadith are evaluated according to the science of Rejal and scholars sayings and writings so that it is evident that the chain of transmission of Hadith is acceptable and the special considerations and evidence and indications show that it applies to Imam Khomeini's movement. Regardless of the chain of transmission and content of Hadith, the messages and points hidden in the text are drawn out after going through the traditions relating to Shi’a uprisings during the absence and before the advent of Imam Mahdi, and all the evidence of the hypothesis of applicability is identified and evaluated.

One of the fundamental questions about human souls is asked on whether it has a separate and substantive entity before belonging to body، being imparted to it and being united to it by occurrence of body، or it is similar to body and is occurred along with or by body. Among the Muslim Philosophers، there are three viewpoints about temporality and eternity of soul and to prove its own claim، each viewpoint has resorted to different verses and narrations and by underlying its own rational viewpoint، each one has made an attempt to justify the verses and narrations supporting the opposite theory. According to his approach in making his philosophical thoughts compatible with religious texts and having deep belief in unity of reason، narration and intuition، Mulla Sadra has also attempted to justify the philosophers’ opinions and concepts of some of the verses and narrations implying the prior existence of soul، in favor of his own theory. According to the importance of this discussion and lack of its explanation from the Book and tradition’s point of view، the paper aims at collecting and studying whatever has come about this subject in the verses and narrations to evaluate its compatibility or incompatibility with philosophical viewpoints.

Having searched for the traditions about confidence in God, and summing up, classifying and processing the data, the present paper demonstrates that the question of confidence in God is confirmed by traditions. Traditions refer to endeavor and friendship with the Holy Prophet's household (peace be upon them) as prerequisites for confidence in God, and refer to taweeth (amulet) and augur evil as the obstacles of its realization. This paper examines the relationship between confidence in God and self-confidence, and underlines the prerequisites and obstacles to confidence in God which are mentioned in traditions. It is emphasized that lawful amulets can be used together with confidence in God and good omen can be a substitute for confidence in God. Confidence in God requires endeavor as it complement. Another prerequisite of confidence in God is friendship with the Holy Prophet's household. Self-confidence gets meaning when associated with confidence in God and His servitude, and both self-confidence and confidence in God are very close together.