جستجوی مقالات مرتبط با کلیدواژه « falsification » در نشریات گروه « علوم انسانی »

Iranian governments during the medieval centuries used visions and prophetic dreams to set a connection with the transcendent and divine realm and pretended to be inspired by the sacred-spiritual world. Through a descriptive-analytical approach, the research addressed the fundamental question of the relationship between prophetic dreams function with political legitimacy during the 4th and 5th centuries AH Iran. It showed that dealing with legitimacy challenges was a key concern for Iranian governments during this period. Propagating future political events through prophetic inspiration in the form of dreams was integral to the agenda of those in power and surrounding elites. The birth and survival of leaders amid doubts, achieving seemingly implausible power, establishing and sustaining governance, territorial expansion, suppression of enemies, and even the downfall of their rule were all encompassed in the content of prophetic dreams during these centuries. Additionally, to dispel doubts and have huge impacts on public perception, using symbols with profound meanings embedded with prophetic concepts in dreams was a part of the agenda. However, given the significant overlap of applying these symbols in dreams, it is indicative of their forgery.

The problem of this research is to investigate the application of Popper's falsifiability to justify religious propositions and the possible success of this application. Popper's philosophy of science has attracted the attention of Christian theologians and theologians due to the fact that he considers metaphysics to be a rational matter, and they have used his opinions in the philosophy of science and epistemology to justify religious propositions or refute scientific opinions that were against religious teachings. . In this research, which was written with analytical-critical method, while examining the application of falsifiability theory in justifying theological propositions by various Christian theologians, objections to this application were presented in two basic and constructive areas. The findings of the research show that despite the capabilities of falsifiability for the rational justification of religious propositions, basic defects such as totalism, the lack of a specific criterion for knowledge, and structural defects such as the logic of skepticism that governs falsifiability and the impossibility of suspending religious knowledge until new knowledge is obtained, prevent falsifiability from being able to, defend the truth of religion and religious matters and will ultimately lead it to the abyss of relativism.

The purpose of this study is to identify the level of awareness among the faculty Members of Islamic Azad University, Yadgar Imam Khomeini Branch, with the concepts and examples of scientific misconduct.

The method of this research is descriptive, survey in terms of execution, and practical in terms of purpose. Research data was collected using a researcher-made questionnaire. The validity of the questionnaire was verified by a group of expert professors and its reliability was confirmed with Cronbach's alpha of 0.788 Calculated. The statistical population includes all faculty members of Islamic Azad University, Yadgar Imam Khomeini Branch, who work full-time with this branch. Due to the large number of faculty members, the studied sample was calculated using Cochran's formula according to the expertise of the faculty members, and according to the nature of the problem and the research hypotheses, it was selected using stratified-random sampling method. Data analysis was done in two parts: descriptive statistics and inferential statistics (Kruskal-Walli’s test) using SPSS version 20 software.

Based on the results, the level of knowledge of faculty Members with the concepts and examples of Scientific misconduct (fabrication, falsification and plagiarism) is above average and in a relatively favorable condition. However, among these three components, their awareness of the concept of fabrication was less than the other two components.

Based on the results, there is no significant difference between the knowledge of the concepts and examples of research misconduct (Fabrication, falsification, plagiarism) with the specialty, scientific and academic rank of faculty members; and the most important proposed solution to reduce scientific misconduct is to create and holding mandatory training courses to familiarize faculty members and students with the concepts and examples of research misconduct.

Among the Quranic verses which are cited to demonstrate the falsification (taḥrīf) of the Bible according to the Quran, there are two types of expressions; first, the verses speaking of “substitution” (tabdīl), plus the verse referring to “inscription of the Book” by Jews. Using the methods of Semantics and Pragmatics on the ground of intertextuality, this paper aims to analyze these verses. This survey shows that there is no meaningful relationship between “substitution” verses and Biblical falsification, because the former is solely related to an oral subject, and hence irrelevant to the written scriptures, such as the Bible. Nor “inscription” could be considered as referring to taḥrīf, because of grammatical obstacles. A close analysis shows that the “Book” mentioned in this verse is the Torah, rather than a spurious book forged by Jews, and the verse speaks of a Jewish belief regarding the inscription of Moses’ Tablets by the finger of God. Hence, it can be concluded that neither verse admits the idea of Biblical falsification.

Soroush's epistemic construction is an amalgamation of Western and Eastern schools of thought and philosophies, making it difficult to evaluate his intellectual career. In his early intellectual life, Soroush fights with Marxism and in the rest of his intellectual era, influenced by the thoughts of the philosophers of science, he formulates the “expansion and reduction theory of religion”. Finally, by presenting the theory of "expansion of prophetic experience" and "straight paths", he declares his complete break from the Holy Book (Quran) and the Tradition as two pillars of religious sources. Feeding from Ghazali's opinions and the views of hermeneutic thinkers and philosophy of science, he fights with the thesis of ideologicalizing the religion and jurisprudent Islam, which result in his empathetic approach to secularism. The research hypothesis states that the development of religious intellectualism forerun by Soroush by separating from the Holy Book and using extra-religious sources has suffered a kind of break from religious sources. So, it can be said that religious intellectualism in the second and third decades of the Islamic Revolution has a secular approach and has shaped its identity in opposition to religion and Tradition.

Forgery of hadith is one of the obvious phenomena in Islamic traditions. Some fake narrations are characterized by identifying their narrators. The document of the narrations, which are made up of a chain of individuals, shows that the hadith is fake. Ibn Jawzi has referred to these people in the subjects and has considered the narrations related to such people as quoting a subject called trustworthiness. The present study has descriptive-analytical method while introducing two people who are famous for quoting the hadiths of a state of trust, and has studied their narrations. Suleiman ibn Arqam is accused of narrating from Aisha, Abu Hurayrah, Zohri, Hassan Basri. These people are not authenticated from the Shiite point of view. Muhammad ibn Yunus is also accused of quoting the subject from the trustworthiness that the document of his hadiths leads more to the infallibles. The environmental conditions and factors of the rijals are effective in calling the narrators liars. The narration of hadiths without examination has caused the weakness of Ibn Arqam and Muhammad ibn Yunus in their time, while they were not the authors of the hadith. Some of these hadiths, having a correct document, have been considered fake and subject due to some evidences such as the existence of "opposing hadith", "incompatibility with science", "dissimilarity to infallible words", "inconsistency with Shiite beliefs". Therefore, it was possible for Sunni narrations to be transmitted to the Shiites by forging a correct document.

Aghraz Al-Seyasah Fi A'araz Al-Reyasah, authored by Zahiry Samarghandy has become one of the excellent and outstanding old prose texts, because of containing technical, political, social, philosophical, didactic, and ethical teachings and addressing governance practices. These practical and miscellaneous teachings have led to frequent transcriptions and insertion of significant distortions and falsifications into the text of the mentioned book. Jaafar Sheảr by having in hand four manuscripts of Aghraz Al-Seyasah but without benefitting all of them (specially Meshkảt᾿s transcript) has corrected and printed it in many cases mentioned the manuscript᾿s differences. Furthermore, negligence in trusteeship towards manuscripts, especially the base manuscript, hastiness in correction, and the weakness and indifference in typesetting have inserted some other distortions, falsifications, and errors in the aforesaid book. This study has tried to countercheck the printed copy of Aghraz Al-Seyasah with the base and Meshkảt᾿s manuscript, and then by comparing some phrases of it with the other works of Zahiry Samarghandy (Sandbadnameh and Ghorrat–al-Alfaz wa Nozhat-al-Alhaz) and writer᾿s stylistic norms analyze and correct some distortions falsifications and errors in the printed text of Aghraz Al-Seyasah.

The Persian poems by khorasani-style poets in different literary sources, including manuscripts, are required to be addressed with caution due to the variants associated with some of them. One of these poets is Rudki Samarqandi whose poems are collected by a number of editors. Yet, in some collections of his works (in particular, the 2nd edition by Saeed Nafisi) some verses have been included in variant forms- a practice rooted in inaccurate citation or negligence on the part of the editors. Now, because such poems are included in his collections as indepent and reliable poems, they need to be re-examined in a scholarly way. The present researchers have done their best (upon careful study of valid copies) to find the main cause/causes of existence of such variations; this has been followed by suggesting a number of ways to avoid any future inclusion in the next publications.

The study of the role of education in controlling scientific misconduct in Iran: using Grounded TheoryScientific misconduct in the most general sense is a deliberate violation of methodical and moral norms with the intention of deceiving others. Falsification, fabrication and plagiarism formally had been considered as the main examples of scientific misconduct by some researchers. In recent years, due to the reports presented, it has become necessary to examine the main misconduct cases and find its causes. It is assumed that at least one of the influential factors among academics should be rooted in the period of education, including higher education. Therefore, in this study, the following question was answered: What is the role of education, elementary education or higher education, in recognizing ethical norms, finding skills in reasoning and motivating researchers to perform ethical practice? to answer the question, the Grounded Theory method was used. In this study in-depth interviews with 15 faculty and students including researchers in ethics and education studies were done. Simultaneously, the obtained data were analyzed with primary, secondary, axial and selective coding and the final model was extracted. The final solution is to strengthen the implicit learning through the teacher-student  face to face relationship in order to transfer the scientific-ethical behaviors, continuous rethinking of the criteria of scientific assessment, and continuous application of the criteria of assessment and the main and valuable subject of assessment and finally strengthening small "ethical environments" in a society that follows the norms of a scientific community including transparency and critique, freedom and differences of individuals.

Those Iranian authors who have commented on the verification or falsification of the theory of evolution have approached it in very general way. Two types of explications can make future comments more accurate: first, noticing the fact that this theory consists of several sub-theories:  It seems that ‘evolution-as-such’, ‘natural selection’, ‘common ancestor’, and ‘gradualism’ are largely confused in the writings of some Iranian writers. Most Iranian thinkers (Isfahani, Allameh Tabatabai, Allameh Jafari, Motahhari, Yadollah Sahabi, Makarem Shirazi, Mesbah Yazdi, Sobhani, Meshkini, and Abdolkarim Soroush) point to the issue of natural selection and common ancestor and believe that the reason for refutation or falsification of this theory is based on these two sub-theories. When considering the verification or falsification of a theory, it is necessary to pay attention to the analyses that have been made in the philosophy of science over the last century about the refutation and proof of a scientific theory. The present paper shows that the majority of Iranian writers' comments are based on these two sub-theories, though there are some exceptions. The authors' findings in this paper are twofold: first, the theory of natural selection as a principle is mathematically provable and therefore not subject to falsification. Second, other parts of the theory of evolution are falsifiable and unprovable, but subject to modification. That is why, many parts of the theory have been refuted or modified since Darwin.

The words in the Persian literary texts have been distorted because of various reasons such as multiple duplications, different orthographies, and illegible manuscripts. The works of a writer or a poet and his/her stylistic attributes, Divans (collections) of other poets, in addition to different manuscripts of a work can have effective roles in their corrections. Aghraz Al-Seyasah Fi A'araz Al-Reyasah written by Zahiri Samarghandi is also among books which have been distorted over time. Jaafar Sheảr by using four manuscripts (one in written, and three in pictorial formats) of Aghraz Al-Seyasah, without taking advantage of all of them, has corrected and published the printed version of the book for the first time in 1349 (AH). Negligence in using the written version in the correction and trusteeship towards pictorial versions of Aghraz Al-Seyasah, hastiness in correction and weaknesses in typesetting have yielded some errors in the book. In the present paper, the authors, by studying the available manuscripts of Aghraz Al-Seyasah Fi A'araz Al-Reyasah, particularly the newly-discovered manuscript in the library of Khangah-e Ahmadi (Shiraz) and referring to other works written by Zahiri Samarghandi (including Sandbad nameh and Ghorrat–al-Alfaz) and Divans of the other poets, have tried to analyze and correct some distortions and falsification errors in the published text of Aghraz Al-Seyasah.

Passing of time and problems in writings and copying of hadith's writings caused damages for documents of narrations. Transmitting, dropping and omitting of intermediary in the chain of documents are among them. This writing tries with emphasizing on documents of narrations of The Four Books, to discover, study and analyze recognizing methods of hidden transmission, reason and evidences of them in narrations of The Four Books. The basic question is what factors or evidences led to hidden transmission in documents of narrations? Which methods and approaches are there for dealing with the dilemma of transmission in documents of narrations? For achieving this goal, we analyzed methods like taxonomy and comparison of similar documents, Takhrij(process of tracking the hadiths in various collections) of documents and text of hadith in other narrative sources, difference in versions and other Ijtehadic evidences with samples of that in documents of The Four Books, and in second chapter, dealt with reasons and evidences of hidden transmission such as: falsification in document, alternation in name of the narrator or narrators in documents and similar names of some narrators in documents of The Four Books.

The idea of Biblical falsification is so widespread among Muslim scholars that it seems believable that once it had not been at existence at all. This paper aims to survey the history of the genesis and development of this idea in the Shi'ite and Sunnite exegeses by using the research method of "history of ideas". This survey shows that this idea has had two different stories in two traditions, but in both of them it has reached a common point simultaneously. The overall image of this path may be explained by the pattern of "silence-murmur-new paradigm", though the details -- including the history of genesis of each level, the reason of transmission from a level to the next, and even the number of levels -- differ in each tradition. This paper tries to compare these two different paths of historical development of the idea depict a detailed image of the story.

Sheikh Baha al-Din al-Amili's book al-Kamil contains certain scenes of Ashura. Its hardcore is the same as those included in other maqtals, yet it is rather dissimilar to others. The athor added somethings based on his own judgment, yet he quoted many things from here and there, without documenting them. The present paper with its author's attitudes and phrasing.

Many Quranic verses speak explicitly of confirmation (taṣdīq) of the Bible by the Quran. These verses are usually seen as in contrast to other verses implying Biblical falsification (taḥrīf). Some explanations have been suggested by Muslim scholars to resolve this contrast, most of which are facing with further reservations. The most recent response given by some scholars, who have tried to analyze the supposedly taḥrīf verses, is that nothing has said in the Quran regarding the falsification of the Bible. This paper aims to transfer the point of concentration from taḥrīf verses to taṣdīq verses. It will be shown, therefore, that the linguistic methods of pragmatics help us to find a way to the hidden layers of these verses and to find out the more accurate interpretation of them and actual position of the Quran regarding the Bible. The paper confirms the recent contributions that reject a Quranic tendency to the idea of Biblical falsification.

The term " Progress of science" belongs to the contemporary era and was first introduced by William Whewell in the 19th century. The main question of this article is that what is the positivist viewpoint, the "Approach to the Truth" and Thomas Kuhn's view of " Progress of Science "? And what are the criticisms of these views? And on the other hand, what is Islam's theory of the progress of Islam? The logical positivists for science have accumulated an accumulation of character, eventually culminating in the Progress of Science to the unity of science and its reduction to physics and its globalization. Popper, however, does not neglect the inductive logic of positivists, and, according to deductive logic, introduces the guessing and annihilation method in explaining the progress of science. As scientific hypotheses are raised and criticized, the growth and development of science occurs both in this context and in the path to truth and reality. Cohen believes that the prior and theories of the scientific revolution are completely different theories that differ fundamentally from their earlier theory. This difference is so great that it is impossible to compare the two theories, so relying on progress. Kuhn later, of course, corrected this approach.
In the religious view, given that truth exists as an environment, it is hierarchical, and the world tries to enter the realm of reality by plotting the theory and moving towards the truth

There have been several untrue statements about the tragic martyrdom of Ali al-Asghar in a variety of maqtal texts. They have appeared owing to baseless statements, texts written and speeches made by uneducated people, the desire to write and talk on the subject as much as possible, and focusing There have been several untrue statements about the tragic martyrdom of Ali al-Asghar in a variety of maqtal texts. They have appeared owing to baseless statements, texts written and speeches made by uneducated people, the desire to write and talk on the subject as much as possible, and focusing only on the tragic scenes, all of which that have led to several false and unreliable statements.

Poetical works of Khaqani has been always in the center of attentions of exegetes due to containing meaningful and rich odes and they have tried to go through the poet’s mind by eliminating the literal and spiritual obstacles.
Among Khaqani’s odes, Tarsaeiyeh attracts much concern. Exegetes have cared a lot to this ode because it includes shortened Christian expressions which you cannot find in any other odes and it makes you familiar with rituals of that religion.
In this writing, the author tries to review one of the verses of this ode and gives a new interpretation for it. The writer is to examine the word “Isha” in a famous verse of Tarsaeiyeh ode and finally interpret it in a way which Khaqani himself intended to.

Experience and induction are of the basic issues of contemporary philosophy of science that have been considered by Ibn Sina and Popper’s philosophies. Ibn Sina by referring to some principles including essential derivation, the accidental rule and the hidden syllogism, tries to separate experience from induction, and consider for experience a kind of conditioned certainty and universality. Moreover, his division of induction into complete and incomplete ones has its specific significance. Popper, by considering the problem of impossibility to obtain universal inferences through induction, tries to resolve the problem of induction by introducing the principle of transference indicating equality of logical approaching and the principality of psychology. He, then, through theory of Falsification, renders a universal and empirical criterion for testing empirical theories. Popper and Ibn Sina’s resemblance is their critical approach to the problems of experience and induction by struggling for explaining their epistemic aspects in sciences and practical human life. But finally although they both have not restricted scientific method to experience and induction, but some differences can be found among them. Popper, while, has regarded the experience as a criterion for separating science from non-science, but does not consider any authentic base for it. Ibn Sina, however, believes that experience is one of self evidences which played an effective role in growth of human knowledge. In this paper, by comparative explaining and analyzing Ibn Sina and Popper’s viewpoints concerning induction and experience, has been tried to show merits and efficacies of Ibn Sina’s points of view.