جستجوی مقالات مرتبط با کلیدواژه "اسرائیلیات" در نشریات گروه "ادیان و عرفان"

One of the most famous intellectual foundations of the Sufis and theoretical mysticism is the “hadith of Surat”. Islamic mystics have used it as the basis for their claims, including “superiority of human being over other creatures”. Being organized by the method of content analysis, this article first aims to examine the hadith documentation to find out if it has been issued by infallible Imams and in the second step, scrutinize its implications for the claim. The research findings indicate that not only the “hadith of Surat” is not authentic and cannot be attributed to an infallible Imam and it has just been appeared in Holy Scriptured of Judaism, Christianity as well as the hadith texts of the Sunnis and Sufis, but also it seems that the hadith cannot prove the claims based on it. Apparanty Sufis has interpreted it in a different ways, so they can considere it as the basis of their arguments. Therefore, although the idea of “superiority of human being over other creatures” could be deduced and obtained from other theological evidences, but the 'Hadith of Surat' cannot be a basis to it; and it is more similar to celebiries in a religious discours that entered to Islamic World from other religions.

In the narrative and exegetical sources of the parties, there are narrations that indicate the commission of a sin from Prophet Yusuf (PBUH): the narrations of the Lord's proof, the narrations of the confession of sin, and the narrations of the theft to the brothers. In these hadiths, some punishments have also been mentioned for Yusuf (PBUH). The author criticizes them in a descriptive-analytical way. The method of criticism of these narrations is as follows: examining the document, examining the text, paying attention to the narrations of a collection together, and paying attention to the conflicting narrations in the narration communities, presenting the narrations on the Qur'an, finding the roots of these narrations in the Holy Bible, and paying attention to the Israeli narrators. . From the analysis of the sources of narratives and interpretations of the parties, we realize that in relation to these traditions, we should pay attention to conflicting traditions. There are several traditions that reject the above traditions. Paying attention to conflicting traditions reveals the high role of imams in clearing doubts and defending the authority of Prophet Yusuf (PBUH). Of course, in relation to all these narrations, there are no conflicting narrations, in which case we should look for other ways to criticize them. Commentators' dealings with these narrations have sometimes been accompanied by criticism. There are many interpretations from the commentators to reject these hadiths, especially in front of those hadiths that do not have conflicting narrations in relation to them. So by examining these narrations, their weakness and fall from the level of credibility is revealed; because they are in conflict with the verses of the Qur'an, their documents are weak, and there are many and irreconcilable differences in them. They also show the role of Israeli narrators in spreading lies; because what is stated in these traditions is also in conflict with what is stated in the Bible. Therefore, these traditions are part of the Israelites that do not have roots in the Bible.

One of the issues in Islamic traditions related to the end of time is the emersion of Dajjāl (Antichrist), which are many of its traditions in Shiite and Sunni sources.Evaluation the traditions related to Dajjāl represent that they are two types; So that the topic of some of them is the subject matter of Dajjāl and its emersion and in some cases the manner of his death, briefly and without mentioning details; these traditions cited often in Shia sources, although some of them cited in Sunni sources. There is no specific problems in their context and for this it is not necessary to deny them. However, a large number of Sunni traditions have spoken about characteristics, features and Odd abilities of Dajjāl which many of them disagree with the Quran, rational criteria and conflict with each other. In addition, a large number of narrators of this traditions are the Israelites known propagators. Although some of them be found in the old sources of Shia but it seems they entered in this resource for affidavit from Sunni sources for strengthen faith in the Mahdaviat.Assuming the accuracy of all accounts of narratives about Dajjāl, some accept them but some people explain Them. it is necessary Do not deny the brief narrative about emersion of Dajjāl and stop on its details.

According to the verses of the Qur'an, Sarah, the wife of Prophet Ibrahim, is a woman who has been blessed with God's divine mercy and has even reached a level of perfection that has made her worthy of speaking to the divine angels. The position of this lady has been discussed in many holy books and narrations. In the Bible and the Qur'an and some Islamic traditions, there is a huge difference in the expression of the characters. The Bible has not been able to portray Sarah's status as it is; moreover, it has tarnished the character of Sarah and Ibrahim by fabricating stories such as the crossing Egypt, jealousy and harshness, the persecution of Ibrahim, and so on. This attitude towards her has also penetrated in some Islamic traditions. In this study, nine narrations have been reviewed and evaluated, most of which contradict the Qur'an and are strangely consistent with the Torah. Based on evaluations, the documents of these narrations are all weak and unreliable in terms of narrations and authentication.

Mystics and Sufis believe that the hadith, as the book of Allah, has an appearance and a reality. A very important point is the meta-historical and hermeneutic view of the mystics in confrontation of mystical and Sufi hadiths which is due to their kind of view. They believe that the way of the hadith narrators, which noted more on the hadith evidence, excludes hadith from perception its contents. For example, the narrative of Adam’s creation on God’s image which the first time mentioned in Genesis, is one of the documentation of Sufis, Considering that this teaching was first mentioned in Bible, jurists and hadith narrators, consider it as an adaptation from Jewish heritage, giving it the title of the Isra'iliyyat (attributing to Israil), and consider it spurious hadiths. While from the sight of Mystics, in all Abrahamic religions, this belief that God created Adam in his Image or truth, is a principle and spiritual truth and the fact that in one (Judaism) it is explicitly mentioned in the old testament, and in another (Islam), the same phrase is not mentioned in the Qur'an but in narrative was seen, cannot be a reason for its spurious.

Identification of Androgynous sex by counting the number of ribs is a contradictory issue in the Islamic jurisprudence, advocates of which rely on the narratives about the creation of woman from man’s ribs and the creation of Eve from Adam's ribs. The most authentic one is a narrative by Shurayḥ Qāḍī which also rely. By studying the history and the chain of narrations, as well as their changing trend, the fabricated narratives will be identified. Exclusive study of Shurayḥ Qāḍī,s narrative has also unveiled its different problems both relating to the the sanad, the chain of narration, and the matn, the text of the narrative. The contradictory narratives and evidences of forgery, specially disagreement of Shurayḥ Qāḍī,s narrative with scientific accepted premises, increase the possibility of its fabrication. Therefore, it is not possible to rely on the narrative to prove the validity of the number of ribs as a criterion for the identification of gender.

One of branches of Qur’anic science is to determining Mobhamat. The intended purpose of Mobhamat of Qur’an are places, people, ethics and objects that in Qur’an speaks about them ambiguously and their meaning is not clearly. Moreover, a part of Qur’anic details such as Qur’anic stories and unseen matters like the truth of Angels, Satan, Jinn and heaven also are including in Mobhamat. A number of interpreters for explaining Mobhamat only confine to things that understand from verses of Qur’an but a group of them resort to Hadith and so far that even utilize from Israeeli Hadiths and willingly narrated them, of course one of contexts of Israeeli Hadiths are Mobhamat. Thus this research with comparative-analytic method and with aim of comparative examination of two interpretative books of Al Menar and Al Forqan explains place and role of Hadiths in illustration of Qur’an’s Mobhamat. The findings of this study shows that these interpretations were from first group and severely abstain from Hadiths especially Israeeli Hadiths and suffice to their understanding from Holy Qur’an. Some of their important reasons for abstaining from Hadiths are: the silence of God in mentioning more details in these verses, weakness in interpretative Hadiths, existence of Israeeli in Hadiths and the problem of narrating the meaning in Hadiths.

In Hadith and interpretational fields there are 10 Hadiths about encountering of Joseph (PUH) with his father which in them spoke about dishonor of Joseph through his father. Five Hadiths in Imamiyah’s sources and five Hadith in Soni’s sources have quoted this issue. Imamiyah Hadiths have identical difference with Soni sources, though one Soni Hadith is same with Shi’a Hadiths, but all of them narrated that Joseph (PUH) didn’t respect to his father. This text base on principals of criticizing Hadith would critic and examines documents and sources of these Hadiths and paid to their roots. With examining these Hadiths we realized that none of them are not reliable, because: 1. All of them have weak sources and are kind of weak narrations. 2. There are differences, paradoxes and ambiguities in text of these Hadiths. 3. In them, there are Shaz issues and are against the text of Qur’an. 4. There are conflicting Hadiths against them which is adapted with Qur’an. It seems that these Hadiths rooted in Talmud, because in there Joseph was accusing to take the position of presidency and ruling. Thus the reason for generalizing these Hadiths is this thinking in Talmud which some narrators with accepting that try to accuse Joseph (PUH). Of course there is no sign of this accuse in Qur’an and Torah. The oldest sources of this Hadith are interpretations attributed to Ali ebn Ibrahim, Jame’ al- Bayan Tabari and the interpretation of Ebn Abi Hatam which seems from them this Hadith was generalize.

The Psalms of Prophet David (1085-1015 BC) contain a collection of poems and sacred songs which are centred on invocation, worship and confidence in God. Most of the issues of the 150 chapters of the mentioned Psalms are compatible with the contents of the Quran and hadiths. Some Islamic hadiths state that Prophet David (peace be upon him) has been directly addressed by God. The present paper reviews the common issues contained in David's Psalms and in the hadiths relating to God's address to him in order to point out the common teachings of Abrahamic religions, without considering their authenticity. “Worship”, “praising and glorifying God”, “confidence in God”, “hope”, “repentance”, “thanksgiving”, “God’s mercy”, “refrain from being clothed in enemies’ clothes”, “refraining from arrogance” and “helping the needy “are among the common teachings of the in Psalms and the hadiths relating to God's address to Prophet David. Apart from the overall orientation and thematic common grounds, in most cases, similarity is detected in phrases, structures and arguments. On the whole, this bears testimony to the celestial authenticity of Psalms.

A lot of mystical poetry works especially during the sixth century have come up with various approaches. This study tries to shed light on literary and mental works in mystical order from a different view so that the manifestation of Israelites could be reflected in their works. In this short paper, that section approved by researchers and great hadith relators who commented on the forged relation of Israelites in the stories of Adam and Solomon and their echoes on Manteghul Tair, as the most important mystical poetry of the six century. This paper has used a descriptive analytic research with the purpose of studying the forged relations and Israelites as the non-Islamic beliefs in general and the level of affectedness of Attar’s works in particular. The founding of the study demonstrates that entry of forged relations into the poetry of those such as Attar comes from some evidences. The most important reason is their poetic implications on the commentaries and incorrect relations and sometimes some weak resources have been used unconsciously. Regardless of the kind of resources and the originality of relation and story, reflection and commentaries of mystical teachings on any issues have been utilized.

The story of Noah (peace be upon him) in the Koran has set forth very laconic. And this brevity proves the Koran's miracle. Because God doesn’t wish only to tell story. But his aim is posterity's lesson and nothing else. But for the reason that in this biography, God content's to generality, the scientists that knew Torah, the gospel and the other sciences of religions, they started on a work and intended to fill this vacuums by religious stories of different religions. This affair has caused that prophet's story to become fanciful. And has lessened from its holiness aspect. And now a days, that produce a destructive effects to framework of Islam and prophet's dignity. Furthermore, the commentarial books have aid to expansion of Israiliat or stories of Jewish and Christian, that from this darkness can name a water of life like Kashfolasrar, that with expurgation, that book would become the joy of soul of readers. Meibody has begin the composing of his book in the year 184 Hejira. In this matchless commentarial and mystical book, willy-nilly he adzes to the root. If legendary stories expurgate from commentary's of the Koran, essence of religious will take place without of any lateral accidents. To make known and to separate of Israiliat that produce effects on story of Noah in Kashfolasrar commentary, is essential aim of this essay.

Israelites are a set of effects made by the Jewish and Christian upon the interpretation of the Koran, and since the Koranic relation and interpretations have a large impact on Persian Literature, the subject has fitfully been inserted into the prose and poetry of Persian Literature by the poets and writers of the same Jewish and Christian cultural issues.Undoubtedly, those direct and indirect impacts have caused the richness and beauties of literature, especially in mystical literature. This fact is investigated that whether the added quoted stories and narrations in literary texts, especially Sufi's texts, match with the original Koranic narrations and stories or not. Upon investigating every story by Rumi, Attar, Najm Razi, and others, as well as the marginal notes and relations, frequently such artistic and remarkable notes are seen so that if the positive, artistic works, are mystical teachings are appreciated, one's scientific mission demands that the Koranic realities should be differentiated from one another and at least the extra branches and veins added to Islamic stories are recognized.The present paper is aimed at achieving criteria and principles to accurately analyze Israelites in Persian mystical texts being formed out of a Koranic and religious viewpoint.