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 58
چهارشنبه ، 30 آبان 1397 ، 09:06

A Review Over Iranian Quraniyuns’ Reasons On Why Quran Suffices

Alireza Rahimian

Seyyed Abdulhamid Abtahi

Abstract: In this article, some logical reasons of Iranian Quraniyuns on why Quran suffices is studied. The authors of the present study argue that the Qur'an minus traditions is not a secret code and it is possible to understand some of its truth; it is not against logic if we believe Quran is dependent to an explanatory. To claim lack of this dependency is a false reasoning. Also, the need of the Qur'an to a clarifier and explanator (مبیّن) is not a defect for the Quran. The authors have made the possible roles of مبیّن clear. They also regard it is the command of wisdom to give right of explanation and expression to the bringer of Quran.

The other topics of this article are as follows:

Referring to internal contradictions of the claims of the claimants regarding the adequacy of the Book, the intrinsic difference between the expression of the Prophet and our attempt to understand the Quran, and the importance of surrendering to the dignity of the prophet to the Quran.

 

The Pathology of the Approach of The Iranian Salafist To Research Hadiths Trough Explanation of The System Governing The Validation Of Shi'a Hadiths

Seyyed Alireza Hosseini Shirazi

Maryam Velayati

Abstract: The present paper, by explaining the nature of the validation process taken towards the Shi'a hadiths, aims at evaluating the opinions of the group called Iran’s Quraniyuns. The system governing the validating process of Shi'i hadiths is a special system in which applying the word “weak” to a narrator does not equal complete rejection of his traditions; the narration realm of the Shi'a hadiths has never been manipulated by the destructive effects of exaggerators (غلات), specifically in an extensive way. Therefore, the Qur'anic findings in this regard can be a subject of evaluating and criticizing. In this validating system, only the scope and domain of the meanings of the terms will be changed, rather than a term be regarded as a literally-common word and then an arbitrarily meaning is carried upon it

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A Review on the Proofs of sufficiency of Quran (through evaluation of the opinions of Mirza Yusuf Shoar)

Seyed AliPour Manouchehri

Mohammad Reza Farsian

Abstract: Among the believers of Qur'an sufficiency, Mirza "Yusuf Shoar", the founder of the commentary school in Tabriz and Tehran, has made an effort to disseminate his thoughts. He emphasizes on the independent understanding of the Qur'an, and in addition to the certainty of issuance, he claims the definitive implications of the Qur'an. He, due to incorrect understanding of logical thinking to comprehend Quranic teachings, revokes to subjective interpretation (تفسیر به رای) and failed to understand the correct teachings. In this speech, his interpretive approaches are evaluated.

 

An Unknown Tafsir From Allameh Tabatabai: "Tafsir Al-Bayan Fi Al-Mu'wafeghat Bayn Al-Hadith And Al-Quran"

Hossein Mohagheghi

Rasoul Mohammad Ja'fari

Abstract: One of the main cores of Tafsir al-Mizan is in the "Tafsir Al-Bayan Fi Al-Mu'wafeghat Bayn Al-Hadith and Al-Quran" that Allameh Tabatabai had written several years before writing of al-Mizan in the city of Tabriz. In that book, he has tried to interpret Qur'anic verses by taking two methods of Naghli and ijtihadi. “Tafsir Naghli has been manifested in two ways of interpreting Quran by the Qur'an and the Qur'an by Traditions. The method of interpreting the Qur'an by the Qur'an itself is realized in the following aspects: the explanation of vague points, the allocation of public topics, etc., and the method of the interpretation of the Qur'an by traditions is realized in the following axes: the explanation of verse by tradition, and the adaptation of the verse by tradition and etc. The method of ijtihadi interpretation in al-Bayan has also been in three methods of interpretation (Tafsir): lexical, literary, and rational. In general, the structure of this interpretation was in a way that Allameh, after a brief explanation of the verse by defining its words, literary rules, by wisdom and other verses, has quoted and evaluated the traditions related to the verse.

 

 

 

Allameh Tabatabaee and Interpreting Quran by Quran

Mohammad Hasan Vakili

Abstract: Having mentioned some preliminaries about the interpretation of Quran, the author of the present article embarked on Tabatabaee’s opinions regarding Interpreting Quran by Quran based on his two books, “ Al-Mizan” and “ Quran in Islam”. He regarded his approach to interprete Quran on the basis that Quran is totally needless of any help to be interpreted even traditions, but we are in need of traditions of infallible Imams to understand Quran. This is due to the greatness and deepness of Quran’s meanings and unability of us to comprehend. Cruelties of enemies of Ahlul Bayt to prevent people of accessing infallibles interpreting traditions, criteria to benefit from interpreting traditions, and explaining the opposite views are other issues included in this article.

 

Mirza Isfahani's view on "the effect of the principle of the negation of likeness in the collective proofs of the holy Quran"

Seyyed Mohammad Bani Hashemi

Saeed holy

Abstract: The principle of negation of likeness between God and creatures is one of the most basic foundations of the Shi'i beliefs. Also, in the Shiite approach, the Qur'an, to transfer its messages, can not be considered independent of the Prophet and his Ahlul-Bayt. These two approaches, a Kilam-based approach (literally "science of discourse") and an Tafsir-based approach (interpretational), have a widespread relationship with each other, as the late Mirza Isfahani has shown in his Qur'anic discussions that he considers the principle of the negation of likeness as the foundation of the collective proofs (حجیت جمعیه) of the Holy Qur'an. The subject of this article is to explain this link and its results.

 

 

 

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