اللهم و صلّ علی الطاهرة البتول، الزهراء ابنة الرسول، امّ الائمة الهادین ... و مستودعاً لحکمة؛ (بحارالانوار ، ص 181) اللهم صلّ علی فاطمة بنت نبیّک و زوجه ولیّک و امّ السبطین الحسن و الحسین ...؛(بحارالانوار، ج 99 ، ص 45) اللهم صل علی فاطمه و ابیها و بعلها و بنیها و سرّ المستودع فیها بعدد ما احاط به علمک
Abstracts مشاهده در قالب پی دی اف چاپ فرستادن به ایمیل
شماره سفینه - سفینه 57
سه شنبه ، 29 آبان 1397 ، 09:04

Abstracts

 

Tabataba’ee and Al-Mizan (Questions and Answers)

Mansour Pahlavan

Abstract: Tabataba’ee regarded Tanzil-wise and Tavil-wise meanings for Quran and in his Quran Interpretation book “Al-Mizan” attempted to state Tanzil-wise meaning by the help of other verses. He generally  avoided including examples (Masadiq) as he did not consider them to be interpretations of verses. Tabataba’ee believed by referring to Mohkamat , we can realize the intention and meaning of Motashabehat and in fact interpretation of Quran through Quran means this. He said, though Quran includes generalities, it does not mean Quran is a vague and non-understandable book. Quran is a clear and eloquent book and also an illuminator of every other thing.

Tabataba’ee in his words mentioned to interpret Quran it suffices to refer to Quran only but in practice he believed Sunnah is also needed to interpret Quran and in some cases he confessed to this need.

A review over the Foundations and Findings of Ahmad Sobhi Mansour on Quran and Sunnah

 Mahmoud Ghorbanloo

Abstract: Ahmed Sobhi Mansour, who is the symbol of the Quraniyun and anti-traditional flow in Egypt, tried to provide arguments for his foundation in two books, Al-Quran and the infallibles of Mosadra elyt-Shar'a-ul-Islam and Al-Sultan of Al-Qur'an al-Karim; his three principles respectively are: 1) The Quran is the only source of Islam. 2) There is a difference between the Nabi and Rasool, and only Rasool should be obeyed, not the Rasool who is not a legal character.

3) The Prophet and the Companions announced the prohibit of writing down their words. Therefore, in justifying why the number of rakat of prayers have not included in the Qur'an, as well as other details regarding Ahkam such as Hajj and the like, he has given some arguments which cause the rejection of the traditions derived from the infallibles.

In this study, the author expresses Mansour’s views on the basis of his writings and examines his words in two aspects (the foundation and the construction). Mansour regards the Qur'an's adequacy for two verses: Anam 38 and Nahl 89. In this article, it becomes clear that the concepts developed by Mansour have a serious contradiction with his principles.

The pathology of the interpretation method of Damnhouri in "Al-Hadayah and Al-Irfan fi al-Tafsir al-Quran bil-Qur'ān"

Zeinab Tayebi

Abstract: Mohammad Abu Zayd Damnhouri, who has written the book "Al-Hadayaha and Al-Irfan al-Taqsir al-Quran bil-Qur'ān", is one of the main figures of the Quraniyun in India. The author of this article, based on the Quran and reason, criticizes the above-mentioned interpretation in terms of methodological damages; the damages include the Quranic inclusive sufficiency and the rejection of the authority of the Sunnah, the heterogeneous and illogical interpretations, the subjective interpretation of the Qur'anic, the ignorance of the literary rules approved by all literary men, the empiricists in the interpretation and perception of the Quran. False interpretation of the miracles and his selective citations to the Qur'anic verses is one of the serious problems, the author of the present article poses to him.

 

The verdict of reason for the necessity of interpretation (Tavil) of the words of God to express the proofs of God

Asghar gholami

Abstract: The author explains the view of Mirza Mehdi Esfahani about the relationship between the Qur'an and Mobayyin based on the interpretation of the Qur'an on Monfasil. That is, God made understanding His words dependent on the expressions of His proofs. Therefore, anyone who wants to understand what God means, should refer to the carriers of the Qur'anic sciences, who are the Prophet and Ahlul Bayt. Mirza Isfahani mentioned his reasons in his book Mesbah Al-Hadi: 1. Quran is in the language of Divinity. Therefore, on one hand, it is not like human words, and on the other hand, it is the source of every science and it is continuous and does not end. Therefore, the principle of every thing is in the Quran. 2. Quran has been revealed to the Prophet. 3. The Quran has been revealed for everyone of all times. Therefore, there must have plenty insides to meet the needs of everyone. The reason of تعویل بر منفصل in the Qur'an is to reveal the void of the caliphate of oppressors.

"Criticizing Sheikh Muhammad Sind for his claim: Quranic inclusive sufficiency"

Somayeh Khalili Ashtiani

Abstract: Sheikh Mohammed Sind Bahrani, in the book "اسلام معیة الثقلین لا اسلام المصحف منسلخاً من الحدی," responds to the claim of Quraniyun who Believe Quranic inclusive sufficiency in understanding religion in 28 chapters. In this article, the author after a brief introduction about this claim and the views of its followers and a list of the 28 chapters of Sind’s book, explains some of them briefly, among them: checking Motashabehat by comparing them by Mohkamat, limitation of the Qur'an's interpretation to Ahl Tathir, and their dominance on the Qur'an, the explanation of the principles of Ilm al-Hadith and the types of revelation.

The Thought School of Quraniyun and reviewing its claim about discrediting Prophetic Sunnah

Marzieh Bolkhari Ghahi

Abstract: The Thought School of Quraniyun is interested in Qur'anic inclusive sufficiency and the denial of the role of the Sunnah in knowing religion, it considers hadith as lacking authority, and does not value it in the explanation of Ahkam. In addition, Quraniyun has raised some opinions to which they themselves do not adhere and have faced problems in the interpretation of the Quran without traditions. The author of this article has given a brief history of this process and the thoughts of its followers, such as: the Prophet's ijtihad in the Qur'anic verses, the possibility of understanding Ahkam by reasoning and contemplating in the Quran, denying the role of Sunnah in understanding the Quranic verses. The author responds to these claims, expression "من شیء" and "کلّ شیء" mean "extra public", not "the real public". In addition, the Qur'an gives the status of explaining verses and teaching the book to the Prophet. The other principles of Mansour are the differences between نبی and رسول from the point of view of the Quran and the domain of obedience of the Prophet, which the author answers them based on the Quran. Mansour knows the Sunnah violator of the Qur'an and invokes to the Prophet's reports about recording hadith. In this article, it has become clear that the concepts developed by Mansour have a serious contradiction with his principles. 4then explains the dependency of the Quran's understanding on the hadith. Then she examines the method of Quran's interpretation by means of the Quran, through explaining the position of traditions in understanding the Quran as Allameh Seyyed Mohammad Hussein Tabataba'I examined.

Characteristics and Sourciology of the Quraniyun

Zohreh Akhavan Moqadam

Seyyed Majid Nabavi

Abstract: Quraniyun are those who completely deny the authenticity of hadiths or do not regard necessary importance for the hadiths, and they merely consider the Qur'an sufficient to be believed in and acted upon. In this article, some people and their resources are introduced. In this writing, 8 people from the Shia Quraniyun and 16 Sunni Quraniyun along with their activities and their works, are introduced, then the sources about the Quraniyun are mentioned, which include 18 books and 22 articles and 9 thesis.

writing, 8 people from the Shia Quraniyun and 16 Sunni Quraniyun along with their activities and their works, are introduced, then the sources about the Quraniyun are mentioned, which include 18 books and 22 articles and 9 thesis.

Introducing “Al-Fosoul Al-Mohemmah fi Usul Al-Aemmah”

Majid Ma'aref

Farhad Ahmadi Ashtiani

Abstract: The book "Al-Fosoul Al-Mohemmah fi Usul Al-Aemmah" by Sheikh Hour Ameli, is one of the most undoubtable comprehensive collection of hadiths that has been compiled in the recent period and has 3194 hadiths consisting of two preambles and five sections. The first introduction is dealing with motivation and processes of composing the work and in the second introduction the discussion on the validity of the applying the word عام on its implications has been addressed. The narrations of the book are arranged in five sections of the principles of belief, jurisprudenceاصول فقه , jurisprudential rulesاحکام فقهی , medical narratives, and نوادر. The author's motivation to compile this book was to show that all religious teachings can be obtained by referring to the traditions of the Shiite Imams and without any reference to the

Ahlul Bayt. Mirza Isfahani mentioned his reasons in his book Mesbah Al-Hadi: 1. Quran is in the language of Divinity. Therefore, on one hand, it is not like human words, and on the other hand, it is the source of every science and it is continuous and does not end. Therefore, the principle of everything is in the Quran. 2. Quran has been revealed to the Prophet.

inferences. This paper by using nearly 20 principles, which are organized in the form of four major axes, is to study the structural features of this comprehensive book of hadith and the author's considerations in its preparation. The strange structure of this comprehensive book which is due to the lack of subject-based presentation of traditions by the author, has made this work unwelcomed. The subject-based classification of this

comprehensive book of Hadith can be an effective step in thriving it and being referred to by different levels of knowledge. A brief introduction of Ameli and the list of his works, along with the explanation of his technical and scientific considerations, are also presented in this article.

A Review over the traditions about reasons of the descent of the first verses of Surah al-Ma'arij

Mohsen Ehtashaminia

Tahere Alimoradi

Abstract: In Qur'an interpretation books and in books about Quranic sciences and reasons of descent of verses of holy Quran, we can find various reasons for a lot of verses which their documentation and content should be evaluated. This article is written to mention the reason of why Sura Maarij has been sent down. The traditions of this part are being reviewed through various aspects of documentation and the content. The result is that the narrations are weak in terms of their documentation, except for Sfyany bin Eīṇa al-Hilla'i from Imam Sadiq, others due to a reason or more such as: documentation, weak narrators, failing to assert the narration by an eye-witness of descent of verses, are weak. In terms of context, due to some drawbacks such as: incompatibility with the meaning of Sura, Asynchrony between story and revelation of the verses, ambiguity and discordance among the traditions following each Sura. Finally, the story of the death of Numan ibn Harith Fahri in the Ghadir incident - due to the plurality of chain of narrators and harmony with the content and state of the verses - can be accepted as the reason for the descent of the Surah al-Maarij (especially the early verses).

 

 

 

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