ORIGINAL_ARTICLE
An Exploration of the Concept of Life in Biology and Ṣadrian Theosophy
The nature of life has obsessed the philosophers and scientists for long. One of the sciences that has a very close relationship with the concept of life is biology. Biology uses two approaches to address the concept of life: the list-oriented and the science-oriented. In the list-oriented approach, the definite distinction between living and non-living beings is accepted and different lists of the features of the livening beings are provided. In the science-oriented approach, which is a better way to achieve the concept of life, the aim is to define life within a network of existing concepts of a specific field of science. In transcendental theosophy, life is viewed as a type of existence, and by the consideration of the being and life as concomitant, the life hierarchy is equaled to the existence hierarchy, and no distinct line can be drawn between living and non-living things. In this article we try to answer the question that if science and philosophy have any relationship or similarity in the exploration of the concept of life. The findings of the study demonstrate that although the question of life is investigated in philosophy as a transcendental issue and in biology as a material one, a general-specific relationship can be made between science and philosophy in defining the concept of life in the natural world domain.
https://jcis.ut.ac.ir/article_67348_332c7e227b77e4686b90d5722d26ce5b.pdf
2019-07-01
209
226
Life
Biology
Transcendental theosophy
Existence
Faraḥ
Rāmīn
f.ramin@qom.ac.ir
1
Associate Professor, the Department of Islamic Philosophy and Theology, the University of Qom, Qom, Iran
LEAD_AUTHOR
Bedau, M. (1996), «The Nature of life». In the Philosophy of artificial life, ed. M. Boden, Oxford, Oxford University Press, pp. 332-357.
1
Caravita, S. and E. Falchetti, (2005), «Are bones alive?» Journal of Biological Education, No. 39, pp. 163-170.
2
Dezhākām, L. & M. ‘Abāszādeh Jahrumī (2009), «Life from the viewpoint of the Qur’ān and the Western and Eastern philosophers». ‘Ulūm wa Ma‘ārif Qur’ān Karīm Quarterly, No. 3, pp. 35-50.
3
Dobzhanzky, T. (1973), «Nothing in biology makes sense except in the light of evolution». American Biology Teacher, No. 35, pp. 125-129.
4
Durant, W. (1991), The pleasures of philosophy. Translated by ‘Abbās Zaryāb, Tehran, Islamic Revolution Publications and Education.
5
El-Hani, k. N. (2008), «Theory-oriented approaches to the concept of life». Translated by Muḥammad Kirām al-dīnī, Teaching Biology, No. 4, pp. 147-149.
6
Emmeche, C. (1997), «Autopoietic systems, replicators and the search for a meaningful biologic definition of life». Ultimate Reality and Meaning, No. 20, 244, 264.
7
Fakhr Rāzī, M. (1986), Al-Arba‘īn fī Uṣūl al-Dīn. Edited by Aḥmad Hijāzī Saqqā, Cairo, n.p.
8
Fārābī, M. (1926), Rasā’il Fārābī. Ḥeidarābād, Dakan.
9
Hopkins, F. G. (1949), «The dynamic side of biochemistry». Needham and Baldwin, pp. 136-159.
10
Ibn Sīnā, Ḥ. (1984), Al-Mabda’ wa al-ma‘ād. Edited by ‘Abdullāh Nūrā’ī, Tehran, the University of Tehran Press.
11
Id. (1985), Al-Najat min al-gharq fī baḥr al-ḍalālāt. Tehran, Muḥammad Taqī Dāneshpazhūh.
12
Id. (2000), Al-Ta‘līqāt. Qom, the office of Islamic Preaching Publications.
13
Id. (1965), Al-Shifā (Al-tabī‘īyyāt). Cairo, n.p.
14
Ījī, A. (n.d.), Al-Mawāqif fī ‘ilm al-kalām. Beirut, ‘Ālim al-Kubut.
15
Ja‘farī Tabrīzī, M. T. (2010), Interpretation, evaluation, and analysis of Jalāl al-Dīn Muḥammad Balkhī's Mathnawī. Tehran, the Institute of the Development and Publication of the Works of ‘Allāmah Muḥammad Taqī Ja‘farī.
16
Id. (1997), Translation and interpretation of Nahj al-Balāgha. Tehran, Office of Islamic Culture Publications.
17
Jeuken, M. (1975), «The Biological and Philosophical Definitions of life», Acta Biotheoretica, xxiv (1-2), Institute for Theoretical Biology of the State University, Stationsweg 25, Leiden, Netherland, pp.14-21.
18
Jeuken, M. (1975), «The Biological and Philosophical definitions of life», Acta Biotheoretica, vol. 24 (1-2), pp.14-21.
19
Joyce, G. F. (2012), The RNA World: life before DNA and Protein. Cambridge, Cambridge University Press.
20
Jurjānī, A. (1988), Kitāb al-ta‘rīfāt. Beirut, n.p.
21
Langton, C. G. (1989), «Artificial life», In Longton, C. G (ed).Artificial Life: Proceedings of an interdisciplinary workshop on the synthesis and simulation of living systems (held September 1987 Los Alamos , New Mexico, Vol. VI.in Santa Fe Institute studies in the Sciences of complexity), Addison-Wesley: Reading , MA, 1-47.
22
Mautner, M. N. (2004), Seeding The Universe with life: Securing our Cosmological Future. Virginia Commonwealth University, legacy Books.
23
Mckay, C. P. (2004), «What is life – and How Do we search for It in others world?» Plos Biology, 2 (2 “9”).
24
Ṣadr al-Muti’allihīn Shīrāzī, M. (1975), Al-Mabda’ wa al-Ma‘ād. Edited by Jalāl al-Dīn Āshtīyānī, Tehran, n.p.
25
Id. (1984), Mafātīḥ al-ghayb. Edited by ‘Alī Nūrī, Tehran, n.p.
26
Id. (2008), Al-Shawāhid al-rubūbīyyah. Translated by ‘Alī Bābā’ī, Tehran, Mawlā Publications.
27
Id. (1981), Al- Ḥikmat al-muta‘ālīyah fī al-asfār al-‘aqlīyyah al-arba‘ah. Beirut, Dār Iḥyā’ al-Turāth al-‘Arabī.
28
Sajjādī, J. (1996), A dictionary of philosophical and theological terms. Tehran, Amīr Kabīr.
29
Ṣalībā, J. (1994), Al-Mu‘jam al-falsafī bil-alfāẓ al-‘Arabīyyah wa al-Farinsīyyah wa al-Inkilīzīyyah wa al-lātīnīyyah. Beirut, Dār al-Kutub al-Lubnānī.
30
Schrödinger E. (1994), What is life? The Physical Aspect of the Living Cell. Cambridge, Cambridge University Press.
31
Shahrzūrī, Sh. M. (1993), Sharḥ ḥikmat al-ishrāq. Edited by Ḥusein Ḍīyā’ī, Tehran, Institute for Humanities and Cultural Studies.
32
Sober, E. (1993), Philosophy of Biology. Oxford, Oxford University press.
33
Suhriwardī, Y. (2001), The collection of Shaykh Ishrāq's writings. Edited by Najafqulī Ḥabībī, Tehran, Institute for Humanities and Cultural Studies.
34
Surūsh, A. (1982), Knowledge and value. Tehran, Yārān Publications.
35
Ṭabāṭabā’ī, M. ῌ. (1995), Al-Mīzān fī tafsīr al-Qur’ān. Translated by Muḥammad Bāqir Mūsawī Hamidānī Qom, the Office of Islamic Guidance.
36
Id. (1993), Nihāyat al-ḥikmah. Qom, the Institute of Islamic publications.
37
Tahānawī, M. A. (1996), Mawsū‘ah kashsh āf Iṣṭilāḥāt al-funūn wa al-‘ulūm. Beirut, n.p.
38
Zalta, E. N. (2011), «life», In Stanford Encyclopedia of Philosophy.
39
Zimmer C. (2012), Can Scientists define life … Using Just Three words? (www.answers.com/topic/life).
40
ORIGINAL_ARTICLE
The Necessity of Debt and Transaction Recordation from the Viewpoint of the Qur’ān
The execution and recordation of transaction and debt deeds is one of the main solutions to bring organization into the Iranian judiciary. To this end and in order to guarantee people's rights and reduce the disputes, the notary public offices undertake the important task of executing the transaction and debt deeds. The study at hand aims at investigating the qur’ānic viewpoints on the necessity of recording the debt and transaction deeds and wants to find the qur’ānic solutions for the recordation of these deeds. Relying on the opinions of outstanding Imāmīte jurists, this study has found out that although some scholars have ruled for the desirability of the debt recordation, the majority of scholars have relied on the imperative sentence "reduce them to writing" (Qur’ān 2:282) to rule for the general obligation of the debt recordation. It has been even deemed necessary not to forget recording the small non-cash deals because the advantage of deed execution is that it guarantees the implementation of justice in society and the establishment of a healthy economy. According to the common opinion, the scribes and witnesses should be secure and immune. Any act that harms them should be avoided, because causing damages to them means disobedience of God and leads to wickedness in transactions.
https://jcis.ut.ac.ir/article_67349_daf519cb5c2bbc04c22c403e7c189018.pdf
2019-07-01
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243
Debt recordation
Debtor
Deed scribe
Deed execution
Marḍīyah
Pīlehwar
pilehvar.ma@gmail.com
1
Assistant Professor, the Department of Jurisprudence and Islamic Law Principles. Hamedan Branch, Islamic Azad University. Hamedan.Iran
LEAD_AUTHOR
Abdullāh
Umīdīfard
omidifard.f@gmail.com
2
Associate Professor, The Department of Jurisprudence and Islamic Law Principles, the University of Qom, Qom, Iran
AUTHOR
The Noble Qur’ān
1
‘Āmilī, M. (1991), Al-Durūs al-shar‘īyyah fī fiqh al-Imāmīyyah. Qom, the Office of Islamic Publications.
2
Anṣārī, M. (1993), Kitāb al-makāsib. Qom, Dehāqānī Publications.
3
Ardibīlī, A. (1982), Majma‘ al-Fā’idah wa al-Burhān fī sharḥ Irshād al-Adhhān. Qom, the office of Islamic Preaching Publications.
4
Fāḍil Jawād, J. (1988), Masālik al-afhām ilā Āyāt al-aḥkām. Tehran, Murtaḍawīyyah Publications.
5
Fāḍil Miqdād, M. (2005), Kanz al-‘irfān fī fiqh al-Qur’ān. Tehran, Murtaḍawīyyah Publications.
6
Fakhr Rāzī, M. (1999), Mafātīḥ al-ghayb. Beirut, Dār Iḥyā’ al-Turāth al-‘Arabī.
7
Feīḍ, A. (1991), A comparative study of general penal laws in Islam. Tehran, Mīzān Publications.
8
Gurjī, A. (2004), Legal injunctions of the Qur’ān. Tehran, Mīzān Publications.
9
Ḥillī, Ḥ. (1990), Tadhkirah al-fuqahā’. Qom, Mu’assisah Āl al-Bayt (a).
10
Ḥurr ‘Amilī, M. (1995), Wasā’il al-Shī‘a ilā taḥṣīl masā’il al-sharī‘ah. Qom, Mu’assisah Āl al-Bayt (a).
11
Jaṣṣāṣ Rāzī, A. (1994), Aḥkām al-Qur’ān. Beirut, Dār al-Kutub al-‘Ilmīyyah.
12
Jawādī Āmūlī, A. (2007), Tafsīr tasnīm. Qom, Isrā’ Publications.
13
Khazā’ilī, M. (1982), Aḥkām al-Qur’ān. Tehran, Jāwīdān Publications.
14
Khurāsānī, M. (1994), Kifāyah al-uṣūl. Qom, The Institute of Islamic Publications.
15
Mudīr Shānechī, K. (2006), Legal injections of the Qur’ān. Tehran, SAMT publications.
16
Muntaẓirī, Ḥ. (1994), Nahāyah al-uṣūl. Tehran, Tafakkur Publications.
17
Mūsawī Khumeinī, R. (2000), Taḥrīr al-wasīlah. Qom, Dār al-‘Ilm.
18
Muẓaffar, M. (1984), Uṣūl al-fiqh. Qom, Dānesh Publications.
19
Najafī, M. (1943), Jawāhir al-kalām fī sharḥ sharāyi‘ al-Islām. Beirut, Dār Iḥyā’ al-Turāth al-‘Arabī.
20
Qurṭabī, M. (1991), Al-Jāmi‘ li aḥkām al-Qur’ān. Beirut, Al-Risālah Institute.
21
Shahrī, Gh. (2010), Deeds and real-estate registration laws. Tehran, Jahād Dāneshgāhī Publications.
22
Ṭabrisī, F. (1993), Majma‘ al-bayān li‘ulūm al-Qur’ān. Tehran, Nāṣir Khusru Publications.
23
Id. (1998), Tafsīr jawāmi‘ al-jāmi‘. Tehran, the University of Tehran Press and the Qom Ḥawzah management.
24
Ṭūsī, A. (1911), Al-Tibyān fī tafsīr al-Qur’ān. Lebanon, Dār Iḥyā’ al-Turāth al-‘Arabī.
25
ORIGINAL_ARTICLE
The Trajectory of Thought through Khwārizmī, Ibn al-Haitham, Fārābī, and Suhrawardī
A great deal of scientists and philosophers made the history of humanity heavily indebted, blossoming out during the Islamic Golden Age. Tracing the development of Muslim civilization, we can observe distinct thinking methods which have improved different facets of society. Contributing to the promotion of civilization, mathematics and its various apparatus cannot be neglected. Khwārizmī is the most critical figure in mathematics as the bedrock of empirical method. Ibn al-Haitham is reckoned as the leading figure of that era in the scientific method on which all sciences and technologies are based. Fārābī as a profound philosopher focused on imagination and art for distributing wisdom and reason among public. In his utopia, artists have this task and they are called the conveyors of religion. Suhrawardī concentrated on intuition besides wisdom and reason. In addition, Suhrawardī typified the artist of Fārābī’s virtuous city. In Suhrawardī’s mystical treatises, he allegorized intelligible happiness. Each method would contribute to human civilization—that is, a set of thinking methods is required for surviving and developing civilization. However, dramatically important in today’s world is that the balance ought to be maintained.
https://jcis.ut.ac.ir/article_69433_c64a5c0b7076e0bfff1deee91cbd0049.pdf
2019-07-01
245
260
Mathematics
Scientific method
reason
Mystical Experience
Philart approach
Nādiyā
Maftūnī
1
Associate Professor, Department of Philosophy and Islamic Theology, University of Tehran, Tehran, Iran
LEAD_AUTHOR
Corona, Brezina (2006), Al-Khwārizmī the Inventor of Algebra, New York, Rosen Publishing Group.
1
Fārābī, Abu Naṣr (2003), Ara’ Ahl al-Madīnah al-Fāzilah wa Muzddatiha, ed. Alī Bumilham, Beirut, Dār wa Maktab al-Hilāl.
2
id. (1961), Fūsūl al-Madanī; aphorisms of the statesman, trans. and notes D. M. Dunlop, London, Cambridge University Press.
3
id. (2004), Fūsūl Muntaza‛ah, ed. H. Malikshāhī, Tehran, Sūrūsh.
4
id. (2002), Iḥṣā’al-Ulūm, trans. H. Khadīwjam, Tehran, Ilmī Farhangī.
5
id. (1998), Kitāb al-Mūsīqī al-Kabīr, trans. Ādhartāsh Ādharnūsh, Tehran, Pazhūhishgāh ‘Ulūm Insānī wa Muṭāli’āt Farhangī.
6
id. (1987), Al-Manṭiqīyāt, vol. 1, ed. M. T. Dānishpazhūh, Qom, Āyatullāh Mar‘ashī Library.
7
id. (1991), Al-Millah wa Nusus Ukhrā, ed, M. Mahdī, Beirut, Dār al-Mashriq.
8
id. (1984), Risalah fī al-‘Aql, ed. M. Bouyges, Beirut, Imprimerie Catholique.
9
id. (1997), Al-Siyasah al-Madaniyah, ed. H. Malikshāhī, Tehran, Sūrūsh.
10
Freedman, Paul (2007), Food: The History of Taste, Berkley, University of California Press.
11
Grünzweig, Walter (ed.), (2012), The Sciartist: Carl Djerassi’s Science-in-Literature Transatlantic and Interdisciplinary Context, Berlin, LIT Verlag.
12
Guimaraes, Fernando, (2011), Research Anyone Can Do It, Mainz, Pedia Press.
13
Hobson, John M. (2004), The Eastern Origins of Western Civilization, Cambridge University Press.
14
Ibn Sīnā (Avicenna), Abu Alī (1953), Dānishnāmih-ye ‘Alayi, Tehran, Society of National Works.
15
id. (1997), Ishārāt wa Tanbīhāt, vol. 2, Nāṣir al-Dīin Tūsī (commentaries),Qom, Nashr al-Balaqāh.
16
id. (1986), Nijāt, Tehran, University of Tehran.
17
id. (1983), Shifā, Qom, Āyatullāh Mar‘ashī Library.
18
id. (1937), The Treatise on Psychology, Tehran, Khayyām Library.
19
Al-Khalīlī, Jim (2010), Pathfinders: The Golden Age of Arabic Science, London, Penguin Books.
20
Labīb, Ṣubḥī Y. (1969), “Capitalism in Medieval Islam”, The Journal of Economic History, 29 (1), pp. 79-96.
21
Lindberg, David C., (1976), Theories of Vision from al-Kindī to Kepler, Chicago, University of Chicago Press.
22
Maftūnī, Nādiyā, (2015), Fārābīand the Philosophy of Religious Arts, Tehran, Sūrūsh.
23
Masūd, Iḥsān, (2009), Science and Islam: A History, London, Icon Books.
24
Pickett, Joseph P. (ed.), (2011), “Empirical”, The American Heritage Dictionary of the English Language, Boston, Houghton Mifflin (5th ed.).
25
Plott, John C., (2000), Global History of Philosophy, Vol. 4: Study of Period of Scholasticism (Pt. 1) (800-1150 A.D.), Delhi, Motilal Banarsidass.
26
Rāshid, Rushdī (2007), “The Celestial Kinematics of Ibn al-Haitham”, Arabic Sciences and Philosophy, Cambridge, Cambridge University Press, 17, pp. 7-55.
27
Sambursky, Shmuel, (1974), Physical Thought from the Pre-Socratic to the Quantum Physicists, Paris, Hutchinson.
28
Sarton, George, (1927), Introduction to the History of Science, vol. 1, Baltimore, Williams and Wilkins Co.
29
Selin, Helaine (ed.), (2008), “M”, Encyclopaedia of the History of Science, Technology, and Medicine in Non-Western Cultures, vol.1, Berlin, Springer.
30
Shiḥādih, Ayman, (2013), “A Post-Ghazālian Critic of Avicenna: Ibn Ghailan al-Balkhī on the Materia Medica of the Canon of Medicine”, Journal of Islamic Studies, 24 (2), pp. 135-174.
31
Suhrawardī, Shahāb al-Dīn, (2002), Majmū'i-ye Muṣannafāt-e Shaykh-e Ishrāq, 4 vols., Tehran, Pazhūhishgāh ‘Ulūm Insānī wa Muṭāli’āt Farhangī.
32
id. (1999), The Philosophical Allegories and Mystical Treatises, W. M. Thackston (ed. and trans.), Costa Mesa, Mazda Publishers.
33
UNESCO, (1976), Impact of Science on Society, vols. 26-27.
34
ORIGINAL_ARTICLE
The Typology of Approaches to the Science of the Interrelatedness of the Qur’ānic Chapters
The present article addresses the typology of the approaches to the science of the interrelatedness of the qur’ānic chapters. To this end, this science has been bought under typological analyses from the viewpoints of the past and contemporary scholars. In the approaches of the past scholars, topics such as the narrative origins and the backgrounds of this science, the chainlike relationship between chapters, the thematic relationship between chapters, and the structure (architecture) theory of the Qur’ān have been discussed. On the other hand, the approaches of the contemporary scholars to this science have addressed the interrelatedness of the chapters in the light of theories such as "the unity of the Qur’ān", "the conceptual and contextual connectedness of the qur’ānic discourse", Sa‘īd Ḥawwā's holistic approach in his book al-Asās, and a new approach entitled "symmetric order". Then, the article analyzes the ups and downs of this science and the reasons for them, and examines the development capacities of each of the foregoing approaches. It seems that the appearance of the interdisciplinary studies of the Qur’ān in the contemporary era outlines a promising future for this style of the qur’ānic studies.
https://jcis.ut.ac.ir/article_69434_b9bb8cc1cf57cb91581ffe31f34e1ece.pdf
2019-07-01
261
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Philosophy of science
Typology
History of science
Science of the interrelatedness of the qur’ānic chapters
Approach
Aḥmad
Zāri‘ Zardīnī
1
Assistant Professor, the Department of the Qur’ān and Ḥadīth Sciences, the Faculty of Theology, Meybod University, Meybod, Iran
LEAD_AUTHOR
Nidā
Muḥaqqiqiyān
2
MA-holder, Meybod University, Meybod, Iran
AUTHOR
The Noble Qur’ān
1
‘Abdulra’ūf, Ḥ. (2008), "The conceptual and contextual connectedness of the qur’ānic discourse". Translated into Persian by Abulfaḍl Ḥurrī, Zībāshinākht, No. 19, 339-370.
2
Abū Zayd, N. (2000), Mafhūm al-naṣṣ: Dirāsa fī ‘ulūm al-Qur’ān. Beirut, Markaz al-Thaqā fī al-‘Arabī.
3
Akramī, A. & M. J. Iskandarlū (2011), "The thematic coherence of the qur’ānic verses and chapters: An approach to the better understanding of the Qur’ān". The Interpretive Studies, No. 5, 69-98.
4
‘Alīpūr, M. (2003), "A bibliography of the history of Islamic jurisprudence principles". Fiqh-e Ahlulbayt, No. 101, 33-134.
5
Āqā’ī, A. (2009), "The coherence of the Qur’ān from theory to practice: A comparison of the interpretive method of Farāhī - Iṣlāḥī". Kitāb Māh Dīn, No. 144, 72-80.
6
Bazargan, A. (2000). The detached letters of the Qur’ān. Tehran, Islamic Culture Publication Center.
7
Biqā‘ī, B. (1994), Naẓm al-durar fī tanāsub al-āyāt wa al-suwar. Beirut, Dār al-Kutub al-‘Ilmīyah.
8
Cuypers, M. (2010), "The text of the Qur’ān has a robust structure and construction despite its outer façade". Kitāb Māh Dīn Journal, No. 138, 8-11.
9
Fakhr Rāzī, M. (1999), Mafātīḥ al-ghayb. Beirut, Dār Iḥyā’ al-Turāth al-‘Arabī.
10
Fattāl Neishābrūrī, M. (1996), Ruḍat al-wā‘iẓīn wa baṣīrat al-muttā‘iẓīn. Qom, Nashr-e Raḍī.
11
Ḥawwā, S. (1993), Al-Asāsfī al-tafsīr. Cairo, Dār al-Salām.
12
ῌurr ‘Āmilī, M. (1988), Tafṣīl wasāil al-Shī’a ilā taḥṣīl masā’īl al-sharī‘a. Qom, the Institute of Āl al-Bayt (a).
13
Ḥusaynī Wāsiṭī, M. (1993), Tāj al-‘arūs min jawāhir al-qāmūs. Beirut, Dār al-Fikr.
14
Ibn Manẓūr, M. (1993), Lisān al-‘Arab. Edited by Jamāl al-Dīn Mīrdāmādī, Beirut, Dār al-Fikr lil-Ṭibā‘a wa al-Nashr wa al-Tawzī‘.
15
Kulaynī, M. (1969), Al-Kāfī. Edited by ‘Alī Akbar Ghaffārī and Muḥammad Ākh’ūndī, Tehran, Dār al-Kutub al-Islāmiyya.
16
Lisānī Fishārakī, M. A. and Ḥ. Murādī Zanjānī (2015), Chapter studies: The structural research method for the Noble Qur’ān. Qom, Naṣayiḥ Publications.
17
Mīr Muḥammadī Zarandī, A. (1999), Buḥūth fī tārīkh al-Qur’ān wa ‘ulūmih. Qom, Mu’assisa al-Nashr al-Islamī.
18
Muṣṭafawī, Ḥ. (1982), Al-Taḥqīq fī kalimāt al-Qur’ān al-karīm. Tehran, Kitāb Translation and Publication Center.
19
Pākatchī, A. (2007), The History of Ḥadīth class notes. Tehran, Imām Ṣādiq University.
20
Qarā Malikī, A. (2007), The methodology of religious studies. Mashhad, the Raḍawaī University of Islamic Sciences.
21
Ṣadūq, M. (1997), Amālī. Tehran, Kitāchī.
22
Sakhāwī, A. (1998), Jamāl al-qurrā’ wa kamāl al-iqrā’. Beirut, Mu’assisa al-Kutub al-Thaqāfiyya.
23
Suyūṭī, J. (1983), Tanāsuq al-durar fī tanāsub al-suwar. Edited by Shaykh ‘Abudullāh Muḥammad Darwīsh. Damascus, n.p.
24
Id., (1985), Asrār tartīb al-Qur’ān. Edited by ‘Abdulqādir Aḥmad ‘Atā, Beirut, Dār al-Kutub al-‘Ilmīyya.
25
Ṭabrisī, F. (1993), Majma‘ al-bayān li‘ulūm al-Qur’ān. Tehran, Nāṣir Khusru Publications.
26
Zarkishī, B. (n.d.), Al-Burhān fī ‘ulūm al-Qur’ān. Edited by Muḥammad Abulfaḍl Ibrāhīm, Beirut, Dār al-Mā‘rifa.
27
ORIGINAL_ARTICLE
Recognition and Extraction of Islamic Management Indexes through the Use of Meta-Synthesis Method
One of the precious achievements of the Islamic Revolution of Iran was the establishment of the revolutionary foundation of Jihad of Construction following which Jihadi management burgeoned. Many lectures and studies have been done in the arena of Jihadi management, each of which mentioning some factors related to the features and indexes of Jihadi management. This has caused inconsistencies and, as a result, the lack of cohesion and unity in the features and indexes of Jihadi management. This study recognizes and gathers the indexes of Jihadi management through the use of Meta-synthesis method as well as thematic analysis method. The explored sources in the study are the set of Imam Khumeinī’s speeches (his book Ṣaḥīfah), the speeches of Supreme Leader, all the presented articles in the conferences in 2009, 2011, 2012, 2013 and 2014, and all the presented scientific-research articles in the arena of Jihadi management. The results showed that monotheism and Theocentrism, religion-centrism, public participation (the mobilization of human resources), giving service, science-centrism, commitment to the Islamic Republic of Iran, altruism and devotion, the prioritization of public interest, the reception of creativity, personality traits, flexibility, and the independence from the worldly materials are the indexes that form the Jihadi management.
https://jcis.ut.ac.ir/article_69435_ffd814f68e34c431ef380b0a328cd071.pdf
2019-07-01
279
295
Jihadi management
Indexes of Jihadi management
Meta-synthesis
Thematic analysis method
’Abdullāh
Tawakkulī
1
Associate Professor, Management Department, Research Institute of Hawzah and University, Qom, Iran
AUTHOR
’Alī Aṣghar
Pūr ’Izzat
2
Professor of Public Management, Public Management Department, Management Faculty, University of Tehran, Tehran, Iran
AUTHOR
ῌussein
Āzarī
h.azari@atu.ac.ir
3
MA Holder of Public Management, Management Faculty, University of Tehran, Tehran, Iran
LEAD_AUTHOR
The Noble Qur’ān
1
Aḥmadīānpūr, Ṣ. (2009). Jihadi management and culture: A ground for the unity and dynamism of the group in the organization”. Second National Symposium of Jihadi Culture and Management, 37-50.
2
’Aẓīmī, ’A. & ῌadā’iq, M. (2007). Future studies from the view of Islam – a Jihadi management requirement. First Symposium of Jihadi Culture and Management, Tehran, Ministry of Agriculture Jihad.
3
Azkiyā, M. & Tawakkulī, M. (2006). Meta-analysis of work content in educational organizations. Quarterly Periodical of Social Sciences, No. 27, 1-26.
4
Bahmanī, M. (2009). Jihadi management indexes in economics and culture. National Symposium of Jihadi Culture and Management, 1-7.
5
Beck, C. T. (2002). A meta-synthesis of qualitative research. MCN: The American Journal of Maternal/Child Nursing, No. 27, 214-221.
6
Farahī, ’A., Sanjaqī, M. A., Sulṭānī, M. R. & Muḥammadiyān, Y. (2016). Designing the model of Jihadi culture for one of the institutions of Islamic Revolution. Quarterly Periodical of Management Studies of Human Resources of Imam ῌussein Comprehensive University. No. 2, 53-83.
7
Farhādī, M., Nūrī, F. & Chahār Āyīn, B. (2009). Exploring the reasons for the susceptibility of Jihadi culture and management against the bureaucratic system. Second Symposium of Jihadi Culture and Management, 147-156.
8
ῌaqīqī, J. (2009). Exploring the formation of the Jihad of Construction and the Jihadi management in social solidification and development and people participation. Second Symposium of Jihadi Culture and Management, 83-91.
9
Irawanī, M. (2008). Institutionalism and the Jihad of Construction. Monthly Periodical of Cattle, Cultivation and Industry, No. 109, 13.
10
Id. (1998). Institutionalism and the Jihad of Construction. Tehran, Publications of the Jihad of Construction.
11
Iṣfahānī Nijātbakhsh, ’A., Baghirī, Ā. & Yāwarī, A. (2014). Exploring the effect of the Jihadi management of Tehran Municipality on the citizenship behavior. Perspective of Public Management, No. 19, 57-83.
12
Isḥāqī, ῌ. (2014). Components of Jihadi management (intimately with managers). Qom, Hājar Publications.
13
’Izzattī, K. (2007). Analysis of the concept of Jihadi management. National Symposium of Jihadi Culture and Management, 125-140.
14
Ja’farī, A. (2012). Model of school in the agriculture field: A ground for the development of Jihadi culture and management. Sixth Symposium of Jihadi Culture and Management, 81- 106.
15
Khāmini’ī, ’A. (13/01/2014). Remarks at a meeting with the mayor and the Islamic City Council members of Tehran.
16
Mīqānī, R. (2008). Element of participation in Jihadi culture and management. Second Symposium of Jihadi Culture and Management, 163-185.
17
Mīrzā’ī, M. (2012). Analysis of the use of Jihadi management indexes in the execution of unification of lands in the village of ῌiṣār Walīaṣr, Būīn Zahrā county. Sixth Symposium of Jihadi Culture and Management, 66-80.
18
Muḥammadpūr, A. (2011). Against method. Tehran, Jāmi’ah Shināsān.
19
Muqīmī, M. (2016). Principles and foundations of management from the view of Islam. n. p., Nigāh Dānish Publications.
20
Murtaḍawī, M. & ’Arāqī, J. (2008). Element of vigilance in Jihadi culture and management. Third Symposium of Jihadi Culture and Management, Ministry of Agriculture Jihad, 154-164
21
Mūsawī Khumeinī, R. (2010). Ṣaḥīfah of Imam: The set of Imam Khumeinī’s works. n. p., Institute of compiling and publishing Imam Khumeinī’s works.
22
Muwaḥḥid, Kh. (2007). Jihadi management: A successful experience in the Islamic Republic of Iran. First Symposium of Jihadi Culture and Management, Tehran, Ministry of Agriculture Jihad, 349-373.
23
Nizhād Muḥammad Nāmiqī, A. (2009). Institutionalization of Jihadi culture in order to promote and preserve Jihadi spirit in the case of non-governmental organizations (NGO). First Symposium of Jihadi Culture and Management.
24
Pālūj, M. & Naqīpūrfar, W. (2007). Role of Jihadi culture and management in strengthening and developing the social capitals and people participation. First National Symposium of Jihadi Culture and Management, 483-500.
25
Pūr ’Izzat, ’A. (2016). Our management. n. p. Naḥj al-Balāghah Foundation.
26
Pūr Ṣādīq, N. & Dhākirī, Z. (2015). Exploring the effect of Jihadi management on organization efficiency in three dimensions of leader, follower and context. Quarterly Periodical of Management Studies of Human Resources of Imam ῌussein Comprehensive University. No. 4, 95-116.
27
Qālībāf, M. (22/02/2014). A two-day meeting of reasoning for moving toward the transformation in the arena of urban management.
28
Qurbānīzādih, W., Alwānī, M. & Aṣgharzādih Rūmyānī, ’A. (2015). Content analysis of Jihadi management style. Quarterly Periodical of Martial Management, 219-250.
29
Ṣad al-sādāt, A. (2014). Jihadi management and the evolvement of management thoughts. Seventh Symposium of Jihadi Culture and Management, 47-57.
30
Shamāyilī, Y. (2014). Display of Jihadi management in the execution of the plan of restoration and development of 555-thousand hectares of Khūzistān and Ilām. Seventh Symposium of Jihadi Culture and Management, 58-82.
31
Suhrābī, B., A’ẓamī, A. & Yazdānī, ῌ. R. (2011). Pathology of the studies in the case of Islamic management with a meta-synthesis method. Perspective of Public Management, No. 6, 9-24.
32
Sulṭānī, M. (2014). Jihadi management: Challenges and requirements. Islamic Management, No. 2, 9-39.
33
Tājābādī, R. & Mashāyikhī, K. (2009). Indexes and signs of work conscious: A yardstick for the evaluation of the Jihadi manager. Second Symposium of Jihadi Culture and Management, 51- 63.
34
Tashwīqī, Sh. (2009). Role of Jihadi management in the stability and provision of security. Second Symposium of Jihadi Culture and Management, 64-71.
35
Teīmūrī, M. (2013). Jihadi culture and management: An appropriate ground for the execution of Iranian-Islamic development model in the section of agriculture. Seventh Symposium of Jihadi Culture and Management, 104-190.
36
Yādighārī, A. (2011). Modeling the plan of Basij of Construction based on Jihadi culture and management. Fifth Symposium of Jihadi Culture and Management, 65-94.
37
Zār’ī, S. (2009). Jihadi moves and the youth. National Symposium of Jihadi Culture and Management, 114-124.
38
Zawwārih, ’A. (2009). Ways of developing, promoting and institutionalizing the Jihadi culture and management in the office system. Second Symposium of Jihadi Culture and Management, 123-131.
39
ORIGINAL_ARTICLE
A Study of Moses’ Request to See God and the Issue of his Infallibility
The request to see God is one of the theological paradoxes mentioned in the life story of Prophet Moses (a) that apparently opposes his infallibility. The verse 143 of the chapter A’rāf is one of the places this story is narrated. The opponents of infallibility suggest that Moses knew God is not physical or visible, nor occupies a place, so why did he have such a request? The answer is that he made a mistake by asking so. Therefore, it negates his being an infallible. On the other hand, Hadiths as well as the views of the exegetes of the Qur’ān and theologians believe that Moses spoke out on behalf of his people and it wasn’t his real request.
https://jcis.ut.ac.ir/article_69438_e7cef0be8ade7ce75ff161cf67634b16.pdf
2019-07-01
297
309
Moses
Request to see God
Infallibility of prophets
The verse (Qur’ān 7: 143)
Seyyid Muḥammad
Mūsawī Muqaddam
1
Assistant Professor, the Department of Hadith and Qur’an Sciences, College of Farabi, University of Tehran, Qom, Iran
AUTHOR
Murtiḍā
Āqā Muḥammadī
2
Assistant Professor, the Department of Islamic world Studies, Al-Mustafa International University, Qom, Iran
LEAD_AUTHOR
The Qur’ān with an English Paraphrase (2004), trans. Sayyid Alī Qulī Qarā'ī, London, Islamic College for advanced studies press.
1
Abulfutūh Rāzī, ῌussain B. Alī (1988), Roz al-Janān wa Rūh al-Bayān fī Tafsīr al- Qur’ān, Mashhad, the institute for Islamic researches of Āstān Quds Raḍawī.
2
Baghdādī, Alī b. Muḥammad (1979), Tafsīr al-khāzin, Beirut, Dār al-fikr.
3
Bukhārī, Muḥammad b. Ismā‘īl (n.d), Ṣaḥīḥ al-Bukhārī, Beirut, Dār ibn Kathīr.
4
Fakhr Rāzī, Muḥammad b. Omar (1999), Mafātīḥ al-ghayb, Beirut, Dār Ihya al-Torāth al-‘Arabī.
5
Hillī, ῌassan b. Yūsuf (1959), Anwār al-malakūt fī Sharḥ al-yāqūt, Tehran, Tehran University Publications.
6
Hillī, ῌassan b. Yūsuf (1999), Kashf al-murād fī Sharḥ Tajrīd al-I'tiqād, Alī Muḥammadī, Qom, Dār al-Fikr.
7
ῌussainī Tehrānī, ῌāshim (1961), Tuḍiḥ al-Murād Ta'iligh Sharḥ Tajrīd al-I'tiqād, Tehran, Muṣṭafawī.
8
ῌussainī Shīrāzī, Muḥammad (1980), Taqrīb al-Qur’ān ila al-Azhan, Beirut, Alwafā Institute.
9
Ibn Taymiyah, Aḥmad b. Abdulḥalīm (1987), Alfatāwā Al-Kubrā, Dār al-kutub al-‘Ilmiyyah. `
10
Ibn Shar Āshūb, Muḥammad b. Alī (1990), Mutashābih al-Qur’ān wa Mukhtalafihī, Qom, Bīdār Publication.
11
Kāshānī, Fatḥullāh (1926), Tafsīr Kabīr Menhāj al-Ṣādiqayn fī Ilzām al-Mukhālifīn, Tehran, Islāmiyyah bookstore.
12
Lāhījī Qomī, Mullā Abdurrazāq (1953), Sarmāyih Imān Dar Osul I'tiqādāt, Tehran, Azzahrā.
13
Majlisī, Muḥammad Bāqir b. Muḥammad Taqī (1984), Biḥār al-Anwār, Beirut, Alwafā Institute.
14
Makārim Shīrāzī, Nāṣir (1995), Tafsīr Nimūne, Tehran, Dār al-Kutub al-Islāmiyyah.
15
Miṣbāh, Muḥammad Taqī (n.d), Āmūzish ‘Aqāyid, available at: www.mesbahyazdi.ir/node/1027
16
Najafī Khumainī, Muḥammad Jawād (1978), Tafsīr Āsān, Tehran, Islāmiyyah Publication.
17
Nakhjawānī, ni'matullāh b. Maḥmūd (1999), Al-Fawatiḥ al-Ilāhiyyah wa al-Mafātīḥ al-Ghaybiyah, Egypt, Dār Rikābi Linnashr.
18
Qurayshī, Alī Akbar (1998), Tafsīr Āsān al-Hadīth, Tehran, Bi'that Foundation.
19
Rāzī, Alī b. Muḥammad (1981), kifāyat al-Athar fī al-Nass alā A’immat Ithnā ‘Ashar, Qom, Bīdār Publication.
20
Sadūq (Muḥammad b. Alī) (1959), Oyūn Akhbār al-Riḍī, Tehran, Jahān Publication.
21
Id. (1978), Al-Tuḥīd, Qom, Jāmi' Mudarrisīn.
22
Id. (1997), Al-Amālī, Tehran, Kitābchī.
23
Sharīf Lāhijī, Muḥammad b. Alī (1954), Tafsīr Sharīf Lāhijī, Tehran, Dād Publication.
24
Sharīf, Murtaḍā (1834), Tanzih al-Anbiyā' wa al-A'immah, Qom, Al-Sharīf al-Rāzī,
25
Ţabrisī, Aḥmad b. Alī (1982), Al-Iḥtijāj alā Ahl al-Lijāj, Mashhad, Nashr Murtaḍā.
26
Ţabrisī, Faḍl b. ῌassan (1982), Majma' al-Bayān fī Tafsīr al-Qur’ān, Tehran, Nāṣir Khusrū publication.
27
Tabātabā’ī, Muḥammad ῌussain (1996), Al-Mīzān fī Tafsīr al-Qur’ān, M. Mūsawī Hamidānī, Qom, publication for Jāmi' Mudarrisīn.
28
Id. (n.d), Nahāyat al-Hikmah, Qom, Al-Nashr al-Islāmī Institute.
29
Uthaymīn, Muḥammad Ṣāliḥ (2010), Al-Kanz al-Thamīn fī tafsīr b. Uthaymīn, Beirut, Nāshirūn.
30
Zamakhsharī, Muḥammad (1987), Al-Kashāf fī Haqā‘īq Qawāmiz al-Tanzīl, Beirut, Dār al-Kitāb al-‘Arabī.
31
ORIGINAL_ARTICLE
Dualism of the Soul and the Body in the Philosophical System of Ibn Sīnā and Descartes
The problem of human's two domains has a significant influence on human knowledge, and since the human privilege in the universe to the other beings as well as the immateriality of the soul and so on is based on proving the soul's substance separately, it worths to search in this issue about the ideas of two Western and Islamic philosophers. Ibn Sīnā with arguments such as the "suspending man" proves this matter; Descartes also proves this matter with ''Cogito argument''. In this paper, after explaining the views of these two philosophers, we have tried to compare these two perspectives. Ibn Sīnā considers the soul as “the first perfection of the natural body” and Descartes defines it as a “thinking substance”. Both of them are dualists with two truly separate substances. In each of their proofs, simultaneously, they prove the soul's immateriality and its distinction from body and its self-consciousness. Their important difference is that the Ibn Sīnā's proof is a hypothetical state, while Descartes’ Cogito is a personal experience which can be attained by a little meditation. Both of them believe in the mutual influence of the soul and body.
https://jcis.ut.ac.ir/article_69439_ecf035c44e0326a1e7c8bbd546274c73.pdf
2019-07-01
311
326
Distinction of the mind from the body
Ibn Sīnā
Descartes
Aqdas
Yazdī
1
Assistant Professor of Philosophy and Dialectical Theology Department, Qom University, Qom, Iran
LEAD_AUTHOR
Rāḍiyyih
Shafi‘ī
2
MA Holder of Philosophy and Dialectical Theology, Qom University, Qom, Iran
AUTHOR
Akbarī, Riḍā, (1382), Jāwidānigī, printing, Qom: Garden Book, First Edition.
1
Copleston, Frederick, (1380), History of Greek and Roman Philosophy, vol. 4, translated by G. Āwān, Tehran: Sūrūsh and scholarly publications.
2
Cottingham, John, (1390), Culture Philosophy of Descartes. Translation: Alī Afḍalī, Tehran: Iranian Institute of Philosophy, First Edition.
3
Descartes, Rene, (1376), Descartes Philosophy, translation Manūchihr Sān‘ī Darrih Bīdī, Tehran: International Hudā, First Edition.
4
Id. (2003), Meditations on First Philosophy with Selections from the Objections and Replies, translated and edited by John Cottingham, Cambridge University Press.
5
Id. (1997), Principles of Philosophy. In: Chares-arvizo. Enrique.
6
Id. (1998), Discourse on Method, translated by Donald A. Cress, third Edition.
7
Fūrūghī, M.A., (1385), Full of Wisdom in Europe, Vol. 2, Pilgrims Bookstore, Tehran, Eighth Edition.
8
Ibn Sīnā, ῌussein b. Abdullāh, (1379), Isharat and Altnbyhat, al-ῌaidari Press, Vol. 2.
9
Id. (1375), Ishārāt and Altanbīhāt, Vol. 3, Description: Ṭūsī, Qom: Nashr Albalāgh, first edition.
10
Id. (1383), Explanation of Ishārāt and Altanbīhāt : The Study of Ayatullāhῌassanzadih Āmulī,Describing Khuja Naṣīr al-Dīn al-Ṭūsī, Al-Jazā Allah I am Al-Hikmah, Būstān Book of Qom, Al-Taba Al-Awli.
11
Id. (1381),Ishārāt and Altanbīhāt, Investigated by Mujtabā al-Zāri‘ī, Būstān Book of Qom, al-Taba al-Awli.
12
Id. (1376), Al-ῌayāt: My Shafā Book, correction and Introduction: ῌassanzadih Āmulī, Qom: Islamic Propagation Office, Second Edition.
13
Id. (1411), Al-Ta‘līqāt, Research: Raḥmān Badawī, Qom: Islamic Confirm School Publishing Center, Second Edition.
14
Id. (1379), Nijāt, vol. 1, introduction and correction: Allāmah Muḥammad Taqī, Tehran: Tehran University Press, second edition.
15
Id. (1385), Nijāt (theology), translation of doctoral dissertation: Yathribī, Qom: Garden Book, First Edition.
16
Id. (1404), Al-Shafā (Physics breath), the introduction of Abraham Mdkvr, forsooth: Maḥmūd Kassem, Ayatullāh Mar‘ashi Najafī Library.
17
Id. (1363), The Translation of the Psychology of Al-Shafā "paint Alsads Books for Al-Shafā", Translation: Akbar Dānā Sirisht, Tehran: Amīr Kabīr Publishing Institute, Fifth Edition.
18
Mortimer j. Adler, (1994), Great books, v. 28, Encyclopedia Britannica, Inc. fifth printing.
19
Raḥmānī, Riḍā, (1389), Philosophical Self-knowledge, Qom: Institute of Park Press Book, Second Edition.
20
Misiak Henrik, & Stowett Sexton Burjinia, (1378), History and Psychology Schools, Translation by Aḥmad Riḍwānī, Tehran Publishing House.
21
Wilson, M.D ., (1978).Descartes. London. Routledge.
22
Richard H. Popkin, & Avrum Stroll, (1373), Introduction to the Philosophy of the West, Vol. 2, translation and additions: Seyyid Jalāl al-Dīn Shir Alī, Tehran: Wisdom, Eighth Edition.
23
Seasi, A., (1333), Ibn Sīnā’s Psychology and the Implementation of the New Psychology, Tehran: Tehran University.
24
Spinoza, Baruch, (1382), Description of the Principles of Descartes' Philosophy and Metaphysical Thinking, translated by M. Jahāngīrī,Tehran: Samt Publications.
25
Akbarī, Riḍā, e-magazine, the Fundamental Source of Islamic Thought.
26
Birinjkār, Riḍā, (1389), Confidence in the Quran and Hadith, a quarterly review, Issue 59 Issue 3, Qom Islamic Sciences and Culture Academy, published by Islamic Propagation Office of Qom Seminary, P. 5.
27
ῌātamī, M., ( 1383), Psychology Mystery of Soul and Body, Journal of Knowledge, Vol. XIII, No. 9, No. 84, p. 65.
28
https://fa.wikipedia.org/wiki/Gestalt
29
ORIGINAL_ARTICLE
A Review and Criticism of Wahba Zuḥaylī's Method in al-Tafsīr al-Munīr fī al-‘Aqīda wa al-Sharī‘a wa al-Munhaj
The science of interpretation has a special position in the Islamic sciences and has been addressed seriously by Muslims from the very first days of Islam, because interpretation is to understand and discover the points of the best speech, i.e. the speech of the Sublime Allāh. One of the new commentaries on Muslims' divine book is al-Tafsīr al-munīr fī al-‘aqīda wa al-sharī‘a wa al-munhaj, authored by Wahba Zuḥaylī, the contemporary exegete and Qur’ān researcher. The study at hand has set out to examine and evaluate this commentary by the critical-analytical as well as library research methods. This has led to the identification of the differences of this commentary with other interpretive works. The strengths of this commentary are its investigation of the contemporary social, political, and jurisprudential issues as well as its high readability. On the other hand, the insufficient references to the new and old interpretive resources along with the scarcity of the scientific references of the commentary are among its weaknesses.
https://jcis.ut.ac.ir/article_69440_be4f7c82c07576bb5e03fc112a821ddd.pdf
2019-07-01
327
341
Wahba Zuḥaylī
Al-Tafsīr al-munīr
Criticism
methodology
jurisprudence
Society
‘Alī
Aswadī
1
Assistant Professor, the Department of Arabic Literature, Kharazmi University, Tehran, Iran
LEAD_AUTHOR
Khadīja
Aḥmadī Bīghash
2
PhD Candidate of Comparative Interpretation, Tehran Ḥawzah, Tehran, Iran
AUTHOR
The Noble Qur’ān
1
Ālūsī, M. (1995), Rūḥ al-ma‘ānī fī tafsīr al-Qur’ān al-‘aẓīm wa al-sab‘ al-mathānī. Beirut, Dār al-Fikr.
2
Ibn ‘Āshūr, M. Ṭ. (1984), Al-Taḥrīr wa al-tanwīr, Tunisia, Al-Dār al-Tūnisiyya.
3
Abū Ḥayyān Andulusī, M. (2001), Al-Baḥr al-muḥīṭ fī al-tafsīr, Beirut, Dār al-Kutub al-‘Ilmīyya.
4
Bayḍāwī, A. (1974), Anwār al-tanzīl wa asrār al-ta’wīl, Beirut, Dār al-Ṣadir.
5
Ayāzī, M. A. (1993), Al-Mufassirūn Ḥayātuhum wa manhajuhum, Tehran, the Ministry of Culture and Islamic Guidance Publications.
6
Rashīd Riḍā, M. (1999), Tafsīr al-minār, Beirut, Dār al-Kutub al-‘Ilmīyya.
7
Zuḥaylī, W. (2003), Al-Tafsīr al-Munīr fī al-‘Aqīda wa al-Sharī‘a wa al-Munhaj, Damascus, Dār al-Fikr.
8
Zamakhsharī, Maḥmūd b. ‘Umar, M. (1998), Al-Kashshāf ‘an ḥaqā’iq ghawāmiz al-tanzīl, Beirut, Dār al-Kutub al-‘Arabīyya.
9
Khafājī, A. (1994), ‘Ināya al-qāzī wa kifāya al-rāḍī, Beirut, Dār al-Kutub al-‘Ilmīyya.
10
Ṣābūnī, M. A. (2007), Ṣafwa al-Tafāsīr, Beirut, Al-Maktabat al-‘Aṣrīyya.
11
‘Umurī, F. (1995), Minhāj al-Baḥth wa taḥqīq al-turāth, Beirut, Mu’assisa al-Risāla.
12
Qurṭabī, M. (1993), Al-Jāmi‘ li-aḥkām al-Qur’ān. Beirut, Dār al-Fikr.
13
Al-Laḥām, B. (2001), Wahba al-Zuḥaylī: Al-‘ālim al-faqīh al-mufassir , Damascus, Dār al-Qalam.
14
Muslim, M. (2005), Mabāḥith fī al-tafsīr al-uḍū‘ī, Damascus, Dār al-Qalam.
15
Ma‘rifat, M. H. (2008), Al-Tafsīr wa al-Mufassirūn fī thawba al-qashīb. Mashhad, Al-Jami‘a al-Raḍawīyya lil-‘ulūm al-Islāmīyya.
16
Hāshimī, A. (1985), Jawāhir al-balāgha fī al-ma‘ānī wa al-bayān wa al-badī‘,Beirut, Dār al-Kutub al-‘Ilmīyya.
17
ORIGINAL_ARTICLE
The Efficiency of the Sunnī Ḥadīth Criticism System as Argued by the Qur’ānists and Traditionists
Along with proving the sufficiency of the Qur’ān for the extraction of the religious knowledge, the Qur’ānists have doubted the authenticity and the authoritativeness of the sunna and Ḥadīth. One of their reasons for the inauthenticity of the sunna is the inefficiency of the Ḥadīth evaluation and criticism system. Using a descriptive-analytical method, the present study first analyzes their main reasons for this inefficiency, including the existence of inauthentic traditions in Ḥadīth collections, the prevalence of forgery and fictions in Ḥadīth, the ignorance of internal criticism by Ḥadīth transmitters, the existence of gaps in the principles of the Rijāl ideas, and the existence of forgery and distortion in the chains of transmission. Then, the responses of the Ḥadīth defenders are discussed, including the possibility of justifying the Ḥadīths that have been deemed inauthentic, the ignorance of the different linguistic levels of the Ḥadīths, the Ḥadīth transmitters' constant efforts to purify the Ḥadīth legacy and identify the fabrications from the time of their issuance, the traditionists' efforts in and attention to the textual examination and strict Rijāl investigations.
https://jcis.ut.ac.ir/article_69441_1a6e0aa0f9b27d17c8245ca26b43d9ab.pdf
2019-07-01
343
357
Qur’ānists
Ḥadīth authenticity
Inauthenticity
Chain criticism
Textual criticism
Ḥadīth collections
Ḥasan
Rezāee Haftādur
1
Associate Professor, the Department of the Qur’ān and Ḥadīth Sciences, the College of Fārābī, the University of Tehran, Qom, Iran
LEAD_AUTHOR
Rūḥ allā
Shahīdī
2
Associate Professor, the Department of the Qur’ān and Ḥadīth Sciences, the College of Fārābī, the University of Tehran, Qom, Iran
AUTHOR
Abū Rayya, M. (1999), Aḍwāʼ ʻalā al-Sunnat al-Muḥammadīyya. Qom, Anṣārīyān.
1
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Abū Shuhba, M. (1988), Difā‘ ‘an al-Sunna wa Radd Shubhat al-Mustashriqīn wa al-Kitāb al-Mu‘āṣirīn wa bayān al-shubhat al-Wārida ‘alā al-Sunna qadīman wa Ḥadīthan wa Radduhā Raddan ‘ilmīyyan Ṣaḥīḥan. Cairo, Maktabat al-Sunna.
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Āqāyī, A. (2010), "Qur’ān Basandigī wa Inkār Ḥujīyyat Ḥadīth: Barrisī Khāstgāh wa Andīshihāyi Ahl Qur’ān/Qur’ānīyān". Ma‘rifat Kalāmī, No.3, 93-114.
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As‘adī, M. (2006), "Jarīyān Shenāsī Qur’Cn Basandigī Dar Du Qarn Akhīr (Nigāhī bih Shibh Qārra Hind wa Kishwarhāyi ‘Arbī)". Ḥadīth wa Andīsha, No. 1, 95-106.
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20
Kulaynī, M. (1986), al-Kāfī. edited by ‘Alī Akbar Ghaffārī & Muḥammad Ākhundī, Tehran, Dār al-kutub al-Islāmīyya.
21
Motzki, H. (1991), «The Muṣannaf of'Abd al-Razzaq al-Sanʻani as a Source of Authentic Ḥadith of the First Century A.H. ». Journal of Near Eastern Studies, No.50. 21-32.
22
Muir, W. (1861), The Life of Mahomet and the History of Islam to the Era of Hegira. London, smith, elder and co., cornhill.
23
Musa, A. (2008), Hadith As Scripture, Discussions on the Authority of Prophetic Traditions in Islam, London, Mcmillan.
24
Muṭ‘anī, A. (2000), Hādhā Bayān lil-Nās: al-Shubahāt al-Thalāthūn al-Mathāra li Inkār al-Sunnat al-Nabawīyya, ‘Arḍ wa Tanfīḍ wa Naqṣ. Cairo, Maktabat al-Wahaba.
25
Naṣiḥ, A. , Gh. A‘rābī & W. Naṣr Allāh. (2014), "Barrisī wa Naqd Dīdgāhhāyi Qur’ānī wa Ḥadīthī Qur’ānīyān Ahl Sunnat". Pazhūhishnāmih Ma‘ārif Qur’ānī, No. 16, 153-179.
26
Naṣiḥ, A. & W. Naṣr Allāh, (2013), "al-Qur’ānīyūn wa Ahamm Shubahātuhum (Dirāsa Naqdīyya)". al-Adab al-‘Arabī, No.1, 193-216.
27
Parwez, G. & M. Jirajpuri, (2016), The Statuse Of Hadeeth in Islam, through The Quranic and Historical perspective. Translated and Edited by Ejaz Rasool, Lahore, Tolu-e.
28
Raf‘at Fawzī, A. (1979), Tawthīq al-Sunna fī al-Qarn al-thānī al-Hijrī: Assah wa Ittijāhātuh. Cairo, Maktabat al-Khānjī.
29
Rashīdriḍā, M. (1927), "Ajwabat al-Minār" . al-Minār, No.1, 39-51.
30
Raslān, M. (2009), al-Waḍ‘ fī al-Ḥadīth wa Juhūd al-‘ulumā’ fī Muwājihatih. Cairo, Dār al-Furqān wa Dār Aḍwā’ al-Salaf.
31
Rūshan ḍamīr, M. (2011), Jarīyān Shenāsī Qur’ān Basandigī. Tehran, Sukhan.
32
Sabā‘ī, M. (2006), al-Sunna wa Makānatuhā fī al-Tashrī‘ al-Islāmī. Cairo, Dār al-Warrāq.
33
Salafī, M. (1999), Ihtimām al-Muḥaddithīn bi Naqd al-Ḥadīth Sanadan wa Matnan wa Daḥḍ Mazā‘im al-Mustashriqīn wa Atbā‘ihim. Rīyādh, Dār al-Dā‘ī.
34
Shaḥrūr,M. (2012), al-Sunnat al-Rasūlīyya wa al-Sunnat al-Nabawīyya. Beirut, Dār al-Sāqī.
35
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36
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37
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38
Ṣubḥī, Ṣ. (1988), ‘Ulūm al-Ḥadīth wa Muṣṭalaḥuh: ‘Arḍ wa Dirāsuh. Beirut, Dār al-‘Ilm lil-Malā’īn.
39
‘Umarī, A. (1994), Buḥūth fī Tārīkh al-Sunna al-Musharrafa. Medina, Maktab al-‘Ulūm wa al-Ḥikam.
40
ــــــــــــــــــــ. (1996), Manhaj al-Naqd ‘ind al-Muḥaddithīn: Muqārana bi al-Manhaj al-Naqdī al-Gharbī. Rīyādh, Dār Ishbīlīyā.
41
‘Uthman Falāta, A. (1981), al-Waḍ‘ fī al-Ḥadīth. Beirut, Maktabat al-Ghazzālī.
42
Yamānī, A. (1981), al-Anwār al-Kāshifa limā fī Kitāb Aḍwā’ ‘alā al-Sunna min Zulal wa al-Taḍlīl wa al-Mujazafa. Beirut, ‘Ālam al-Kutub.
43
ORIGINAL_ARTICLE
The Role of Revelation Atmosphere in the True Understanding and Interpretation of Jihād Verses
Due to the gradual revelation of the qur’ānic verses in line with the events of the prophethood of Prophet Muḥammad (s) era, the reports of the battles of early days of Islam are reflected in some verses, and in some others Jihād and fighting against disbelievers has been emphasized. This has been used as a pretext by some to unintentionally or purposively introduce the Qur’ān as a book that invites to fury and violence. Emphasizing the role of the revelation era atmosphere in the true understanding and interpretation of the verses, the authors of this article first explore the behavior of the enemies of Islam – which was mixed with ignorant stubbornness, harassment, conspiracy, imposition of war, and breach of promise – and then introduce the three stages of the Qur’ān’s response to disbelievers, namely advising the Prophet (s) to patience and resistance, inviting him to do defensive Jihād, and emphasizing the eradication of oppression. Accordingly, they aim at proving this point that despite all the hostilities of the disbelievers, the Qur’ān talks about war against them only as the last solution.
https://jcis.ut.ac.ir/article_73016_9c7323b4f14a74efe101063099a7df97.pdf
2019-07-01
359
374
Revelation atmosphere
Cause of revelation
Disbelievers’ stubbornness
Muslims’ resistance
Defensive Jihād
Alī
Naṣīrī
1
Professor, Department of Islamic knowledge, Iran University of Science and Technology, Tehran, Iran
LEAD_AUTHOR
Muḥammad Jawād
Iskandarlū
2
Associate Professor, Department of Quranic Sciences, Al-Mustafa International University, Qom, Iran
AUTHOR
Muḥammad Ḥusayn
Naṣīrī
3
Master’s Holder, Islamic Ma‘ārif University, Qom, Iran
AUTHOR
The Noble Qur’ān
1
Ākhūnd Khurāsānī, M. (n.d.), Kifāya al-uṣūl. Tehran, Islāmiyya Bookstore.
2
Anṣārī, M. (1999), Farā’id al-uṣūl. Qom, Majma‘ al-Fikr al-Islāmī.
3
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4
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5
Ḥakīm, M. (1997), ‘Ulūm al-Qur’ān. Qom, Majma‘ al-Fikr al-Islāmī.
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Ibn ‘Asākir, A. (n.d.), The history of Damascus. Beirut, Dār al-Fikr.
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9
Majlisī, M. (1983), Biḥār al-anwār al-jāmi‘a li-durar akhbār al-a’imma al-aṭhār. Beirut, Mu’assisa Al-Wafā.
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Naẓarī, M. (1992), Examination of the prodisbelieverda methods used by Christianity against Islam. Tehran, the office of Islamic Preaching Publications.
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12
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13
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19
------------- (1995), Jāmi‘ al-bayān ‘an ta’wīl Āyāt al-Qur’ān. Beirut, Dār al-Fikr.
20
Ṭabāṭabā’ī, M. (n.d.), Al- Mīzān fī tafsīr al-Qur’ān. Qom, Jāmi‘a Mudarrisīn Ḥawza ‘Ilmīyya Publications.
21
Ṭabrisī, F. (n.d.), Majma‘ al-bayān li‘ulūm al-Qur’ān. Tehran, Nāṣir Khusru Publications.
22
Ṭūsī, M. (1993), Al-Tibyān fī tafsīr al-Qur’ān. Qom, Jāmi‘a Mudarrisīn.
23
----------- (1997), Al- ‘Udda fī Uṣūl al-fiqh. Qom, n.p.
24
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26
Zarkishī, B. (2002), Al-Burhān fī ‘ulūm al-Qur’ān. Beirut, Dār al-Kutub al-‘Ilmīyya.
27
Zurqānī, A. (1988), Manāhil al- ‘irfān. Beirut, Dār al-Kutub al-‘Ilmīyya.
28
ORIGINAL_ARTICLE
The Examination of the Absence of the Statement “In the Name of God, the Compassionate, the Merciful” at the Beginning of the Repentance Chapter
The Repentance chapter is the only chapter of the Qur’ān that is not started with the Basmala phrase “In the Name of God, the Compassionate, the Merciful.” Different reasons have been suggested for the absence of the Basmala phrase at the beginning of this chapter. After examining every stance in this regard, the study at hand takes into account the external indications affecting the Repentance chapter – such as the atmosphere of the revelation and the conditions of the revelation – to investigate the absence of the Basmala phrase at the beginning of the Repentance chapter. The various behaviors of the Companions of the Prophet (s) at the Expedition of Tabūk (as the main event of the year 9 LH) revealed the existence of various groups of believers and hypocrites. The year 9 LH was a historical turning point in the history of the Arabian Peninsula, and the majority of new conversions to Islam were due to political, security, and economic concerns. These new converts’ approach to Islam was defined by their interests, and their behavior was mainly “the disbelief disguised under faith” (i.e. hypocrisy), a conduct the existence of which is confirmed by the Repentance chapter content, too. The mentioning of Basmala by the Glorified God at the beginning of every chapter is an invitation to use His general and specific Grace. The hypocrites have deprived themselves from the Divine Grace because they turn disbelief to an obstacle against the Divine Grace. In other words, the conduct of the hypocrites and their inward urge in a way is breaking ties with God and the Islamic nation. Therefore, God have responded to their conduct with depriving them from His Grace.
https://jcis.ut.ac.ir/article_77239_91fae960e25c51ee367ec769ce751338.pdf
2019-07-01
375
392
Basmala
Repentance chapter
the Qur’ān
Disbelief
Hypocrisy
Farīda
Amīnī
1
PhD student, Department of the Qur’ān and Ḥadīth Sciences, Faculty of Theology, Alzahra University, Tehran
LEAD_AUTHOR
Bibī Sādāt
Raḍī Bahābādī
2
Associate Professor, Department of the Qur’ān and Ḥadīth Sciences, Faculty of Theology, Alzahra University, Tehran
AUTHOR
The noble Qur’ān
1
Aḥmadzāda S. M. (2010) “Thematic Unity of the Sūras in Tafsīr-i Tasnīm.” Qur’ānic Researches, no. 57, 82-109.
2
Baḥrānī Darāzī, Y. (1985), Ḥaqā’iq al-Nāẓira fī al-aḥkām al- ṭāhira. Qom, Jami‘a Mudarrisīn.
3
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4
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5
Ḥasanzāda Āmulī, Ḥ . (1993), The Qur’ān has never been distorted. Qom, Qiyām Publications.
6
Ḥusaynī Zanjānī, A. (2010), Ḥikmat Fātimī. Edited by Muḥammad Ḥusaynī Zanjānī. Qom, Būstān Kitāb.
7
Ibn ‘Āshūr, M. (n.d.), Al-Taḥrīr wa al-tanwīr. Beirut, Mu’assisa al-Tārīkh.
8
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9
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10
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11
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12
Khū’ī, A. (1982), An expression of the general issues of the Qur’ān. Translated by Ṣādiq Najmī & Hāshim Hāshimzāda. Qom, Majma‘ Dhakhā’ir Islamī.
13
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14
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15
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16
Qurṭabī, M. (1985), Al-Jāmi‘ li-aḥkām al-Qur’ān. Beirut, Dār al-Iḥyā’ al-Turāth al-‘Arabī.
17
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18
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19
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20
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21
Ṭabāṭabā’ī, M. (1996), Al-Mīzān fī tafsīr al-Qur’ān. Qom, Islamic Publications Office of Jāmi‘a Mudarrisīn of Qom Ḥawza.
22
Ṭabrisī, A. (1988), Majmaʿ al-bayān li-ʿulūm al-Qurʾān. Tehran, Nāṣir Khusru Publications.
23
Ṭurayḥī, F. (1988), Majma‘ al-baḥrayn wa maṭla‘ al-nayyirayn. Tehran, n.p.
24
Wāqidī, M. (1995), Al-Maghāzī. Beirut, Mu’assisa al-A‘lamī.
25
Ya‘qūbī , A. (n.d.), Tārīkh Yaqūbī. Beirut, Dār Ṣādir.
26
Zamakhsharī, M. (1987), Al-Kashshāf ‘an ḥaqā’iq ghawāmiz al-tanzīl. Beirut, Dār al-Kitāb al-‘Arabī.
27
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28
ORIGINAL_ARTICLE
The Role and Domains of Affection in Raising Children from the Viewpoint of the Holy Qur’ān and Ḥadīth
Human children are creatures who need to be appropriately educated and guided in the light of love. Love is, indeed, a major need of children. Their hope increases towards life by means of generously given love, and they can build a bridge to success from their mistakes with acuity. This causes them not to experience disappointment but rather be successful. Love brings about warm relations between parents and children and makes them intelligent and enlightened. It keeps their spirits high and wards depression off. A child who is satiated with love does not feel any shortage, developing proper relationships with others. Thus, he or she does not get involved in behavioral deviations. Friendly love should be rendered in a purposeful and step-by-step manner. Its factors and indicators need to be distinguished well from its barriers, and those factors should be predisposed and encouraged while the barriers, if any, should be weakened or possibly eradicated. Islam prohibits any extremes in expressing affection towards children and bases child breeding on moderateness. Children’s age and needs should be taken into consideration, and loving them should be based on such considerations. If love is expressed excessively or inappropriately, it makes children pampered, spoiled, bully, weak, and too dependent on their parents. In this regard, the educational method proposed by Islam is based on three principles of love, dignity and firmness. Therefore, this study aims to discuss the role and domains of affection in child education and the extent of its application as proposed in the holy Qur’ān and religious quotations, or ‘Ḥadīths’.
https://jcis.ut.ac.ir/article_73018_d6f1ee4b97fafbc87bbc251142e89214.pdf
2019-07-01
393
403
Qur’ān
Ḥadīth
Children
Education
Love
Alī Muḥammad
Mīrjalīlī
1
Associate Professor, Department of Qur’ān and Ḥadīth Sciences, Meybod University, Meybod, Iran
LEAD_AUTHOR
Ma’ṣūma
Khayyātiyān Yazdī
2
Master’s Holder, Virtual University of Ḥadīth Sciences, ray city, Iran
AUTHOR
The Noble Qur’ān. Tehran: Qur’ān Home, 1415/1994.
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3
Anṣārī Shīrāzī, Q., et al. (2008), Topics on Children Orders and Their Reasons. Qom, A’imma Aṭhar Jurisprudential Center.
4
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8
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