جستجوی مقالات مرتبط با کلیدواژه « حدیث » در نشریات گروه « ادیان و عرفان »

According to the Islamic view, the Prophet (PBUH) is the seal of the Prophets. He, who has the merit of ending the chain of Prophethood, undoubtedly has the perfection of existence and knowledge. Those who follow him are given advantages over other people and nations, both in terms of their own faith and the prayers the Prophet offers up for them. Such privileges are gifts rather than things that can be acquired. Additionally, in the intellectual system of mystics like Ibn Arabi, the idea of Ummah of Muhammad is broadened to include all human beings. In this article, which was written with a library method, keywords such as "Mohammedites" and "Mohammedan Ummah" have been analyzed in the most important works of prose of the first seven centuries in order to obtain their characteristics and their semantic development. What resulted is the expansion of this concept over time. "Mohammedites" have different classes and categories, and despite all their privileges, tasks and duties have been assigned to them.

The purpose of this study is the role of self-sufficiency in social dignity from the perspective of the Qur'an and mysticism. This research is in the line of fundamental and theoretical researches. It is a qualitative research. For this purpose, first, the literature and other researches were studied and reviewed. Related documents and Islamic texts were studied, summarized and analyzed. After summarizing and analyzing, more evidence was obtained about the role of self-sufficiency in social dignity from the perspective of the Qur'an and mysticism, and then the content of verses and hadiths in this field is analyzed. After defining social dignity from the perspective of the Qur'an and mysticism, we expressed self-sufficiency and independence and the view of the Qur'an and mysticism in this regard, and the factors and consequences of self-sufficiency and economic independence in terms of the multifaceted importance of these elements and role. They were discussed in social dignity. And the way to achieve self-sufficiency is nothing but work and job creation for the young and active force of society, and in the other direction, self-sufficiency of military and scientific independence, which is more important and influential than each other, was examined. In addition to self-sufficiency and independence according to the Qur'an, self-sufficiency mentioned in mysticism in this article is practical and spiritual self-sufficiency and its role in the social dignity of the mystic. The mystic sees his social dignity drowning in spiritual independence by going through divine knowledge and practical mystical journey.

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.

One of the profound concepts that has been used to understand the hadith of Ahl al-Bayt (AS) and requires attention and reflection is the word wa'i, which has been emphasized in several hadiths. The wa'i (keep) of a hadith, in short, means receiving the whole hadith and away from mentalities and prejudices in order to open the way to reach the infallible purpose. In this research, the word wa'i and its uses in the Qur'an and hadiths have been discussed in order to obtain its meaning in the words of the Ahl al-Bayt.

One of the topics that has always been debated among theologians is the connection between religion and mysticism. A look at the background of these discussions shows that opinions and sayings in this field are very different and sometimes contradictory: some believe that mysticism is anti-religion; Another group considers mysticism to be alien to religion; Some interpret mysticism as religion and some interpret mysticism as the heart and essence of religion. In another analysis, mysticism is introduced as a part of religion and in another analysis, the essence of religion. An in-depth examination of these views shows that the main reason for all these differences and contradictions lies in the fact that most of these great men have used only a part of mysticism and mystics' views as the basis for their discussion and analysis. However, mysticism and Sufism have their own characteristics in each period, and only a careful study of each century and sometimes each decade can explain the specific relationship between religion and mysticism in that particular period. In this article, the authors have tried to address this basic point and based on this to explain the relationship between the two in the third century AH - one of the most important periods of Iranian, Islamic mysticism –

Ahadith are of great importance to mystics and Sufis, as they have cited them to explain their intellectual frameworks, both after Quranic verses and independently. This is confirmed by the application of more than ten thousand ahadith and pseudo-ahadith. However, sometimes a coherent and codified system is observed in some of these applications, but most of them lack a formal order or arrangement, where only the semantic function of the cited ahadith has been considered. If a "mystic" or sufi is well-acquainted with ahadith and even goes beyond that, to the extent of being considered a "hadith-narrator" (or mohaddeth), he will have a unique "perception" and "application" for ahadith due to his special worldview and methodology. This "methodological monopoly" does not imply that there is a "single approach" to dealing with ahadith, as one group has considered hadith narration to be subject to the fulfillment of tasks such as "self-purification" while another group strictly prohibited any hadith narration. By relying on library sources, the quantitative and qualitative status of the ahadith applied in the most important mystical prose works of the first seven centuries were studied in this research. The findings showed that the citation of narratives has been increased during the first seven Islamic centuries, and mystics and sufis have not sought to explain their methodology in approaching and perceiving ahadith; rather, they have used them with respect to the positivist function of "prophetic hadith" to establish their own teachings and goals.

The present article seeks to review Buckley’s theory about the traditions on Imam Sadeq’s meeting with Abbasid Mansur. R. Buckley, the writer of the article entitled “The Morphology and Significance of some Imami Shi'ite Traditions”, has investigated some of the traditions pertaining to Imam Sadeq’s meeting with Abbasid Mansur, mainly related to Imam’s being summoned to Mansur’s court. His investigation is just based on the structure of the traditions. The writer has attempted to find the origin for fabrication of those traditions and show the views of Imami Shi’a regarding the relationship between religion and political power. In the present article, while investigating those traditions, Buckley’s method and his achievements have been investigated and we have shown that the method merely based on the structure lacks the necessary efficacy and, especially, it is necessary to know the transmitters of a tradition to find the origin of its fabrication. Here, in investigating the structure of these traditions, one must not ignore phenomena such as “cutting” and “quoting in effect” in hadith. From the conceptual point of view, this group of traditions is not, by itself, sufficient for stating the political views of Shi’a.

AbstractUnderstanding the narrations requires the correct scientific method, which we call "jurisprudence of hadith".Examining the text is the most important way to evaluate the hadith, which, even if its document is correct, will sign the verdict of invalidity of the hadith. Shiite narrators have made many efforts to correctly understand the words of the Infallibles (AS).A description of Mulla Sadra's sufficient principles is one of the explanations written in a fragment of important Shiite sources.Based on this valuable work, this article has tried to extract Mulla Sadra's methods in understanding hadiths by descriptive-analytical method.The results show that Mulla Sadra in the description of narrations, from principles such as paying attention to the exact meanings of words, paying attention to grammar, paying attention to literary arrays, paying attention to discrete evidences in understanding hadiths, interpreting similar narrations, forming a family of hadith, expression Various semantic aspects and the use of intellect have been used to express the hadith.

One of the assertive narrations of the Messenger of God (Sa) which indicates the direct Imamate of Ali ibn Abi Talib (As) is the hadith "علی ولی کل مومن بعدی "(Ali is the leader of every believer after me) This hadith, which was stated by the Messenger of God (Sa) among the Yemen armies , has been narrated by more than ten of his companions, and has been recorded in first-hand Islamic sources. The adverb "after me" or "من بعدی" in this hadith has made it impossible for Sunni scholars to carry the word "ولی" in this hadith to mean help and friendship. Since the other meanings of "ولی" do not fit with this hadith, the only way left is to carry the word "ولی" in this hadith to mean leadership, taking into command, and Imamate, and to consider the hadith as a reason for the immediate Imamate of the Imam Ali ibn Abi Talib (As), and this is a fact that some Sunni scholars have also admitted.

The occultation's tradittion of Imam Musa-Kazim are among the most important Sources of Mahdism's thought. These tradittions have sometimes reached us in addition to hadith books and sometimes in monographs. Waqifite, is one of the sects that during the three centuries of activity - the second half of the second century to the end of the fifth century AH - had a great influence on the transmission of the tradittions of occultation to the heritage of Shiite hadith. Due to the Pioneering narrative by Waqifite;this is necessary Study the approach of Imami scholars to the Waqifite's tradittion in the occultation's tradittion This article tries to study the chain and textual content in the traditions of the occultation through the historical method and through examination of the document and the text of narratives, to show the approach of Imami scholars to Waqifite narrations and show that Imamiyya is not indebted Waqifite in the field of occultation and Imami scholars avoided Waqifite's tradittion as much as possible and what caused the entry Extensive volumes of Waqifite's tradittion on the Imami occultation's tradittion have been No'mani's special attention to Waqifite's sources.

The subject of the present study is a statistical investigation of the role of freed slaves of the Ash’ari family in the four Shiite books wherein it studies the number of hadiths quoted from transmitters of Qom in the third century and early fourth century AH, including Ahmad bin Muhammad Khalid Barqi, Muhammad bin Hassan Saffar Qomi, Ali bin Ibrahim bin Hashim Qomi and Muhammad bin Yahya al-Attar in four collections of Shiite traditions, entitled al-Kafi, Man La Yahduruhu-l-Faqih, Tahdhib al-Ahkam, and al-Istibsar fi Makhtulifa min al-Akhbar, as well as the role and effect of those transmitters. Considering the importance and prominence of the hadith school of Qom and the transmitters in that city in that historical period, the main topic of this study is the level of influence of Qomi transmitters on the writing of those books as well as the effect of the condition of that Shiite group on the traditions quoted from those transmitters. The research method was descriptive, and the process of data-gathering was based on library sources. The results of the study show that apart from the common hadiths, we see the names of those transmitters in the authority chain of more than 43% of the hadiths in the Four Books, and the number increases to 75% in al-Kafi, which shows the prominent role of Qomi transmitters. The greatest number of hadiths quoted from those transmitters is related to religious laws regarding marriage, and the least number is related to the laws of Jihad. On the contrary, however, the greatest percent of the traditions quoted from them are about Jihad.

Today, economy is beyond living and trading issues. Its role in playing authority for nations and ethics is clear and obvious. World’s economy against its beautiful reputation, is not trying to facilitate international trading for all countries, but its aim is to constraining and exploiting weak nations. In this case the purpose of firming economic formations for domineering countries is for their more domination, and for other countries is for defensing from their rights, trading interests, production and national capital. The subject of this research is to examining essential integration of economy of Islam’s world, so the article illustrates verses from Qur’an that emphasize on unity and integration, being ready for defensing from enemy and protecting honor of Mo’menin, the Verse of Nafey’ Sabil, and also explaining Hadiths such as: Prophet Mohammad’s (PUH) support from forming Bazar in Medina, prohibition of currency exchange for Ahle Zeme in a period of time, denying using foreign basic commodity and the necessity of Muslim’s self-sufficiency. Furthermore this conclusion comes up that the necessity of forming “economic union of Islam’s world” is undeniable according to needs of society.

This writing wants to explore the place of rational approach in some schools. Although for introducing the essence of reason, necessarily has explained its application. In philosophic schools both Islamic and western philosophy will be disicussed. In the subject of theological tendency, we have studied theological opinions of Ashaereh and Matoridieh and Motazeleh and Shiite It is certain that there is no difference in the essence of reason. There is difference in using of this divine gift.