فهرست مطالب samad abdollahi abed

«Muhammad Nasīruddin al-Albāni« is one of the prominent and influential hadith scholars of »Salafism«. He has written extensive books in various fields of the Islamic sciences, especially hadith sciences. His works have been widely published in Islamic countries. The hadith of »al-Dharir« [the blind] has a Sahih [authentic] chain of transmission in Sunni sources. In this hadith, two Ziyadât [additions] have been mentioned under the title of the addition of «Hammad bin Salamah» and the addition of «Uthman bin Hunaif», which have been weakened both by «Albani» in his book «Al-Tawassul, Anwa'uhu wa Akhamuh».These weaknesses, in general, are Sanad-based [documental].The method of collecting materials in this study is library sources and the research method is descriptive and analytical.After the investigations, it was found that the first addition can be strengthened by proving the trustworthiness of «Hammad bin Salamah» and the non-contradiction of his addition with the narration of «Shu'bah», and the second addition by proving the acceptability of the narration of «Shabib», who is one of the narrators of the chain of hadith.Albani, objects to the hadith of the blind, which contains the addition of «Uthman bin Hunaif», based on the narrations of «Hayâ' [shyness] of Uthman», while various researches have shown that Albani's claims about this hadith are incorrect.

Some have recently claimed that the word "majnoon" in the Qur’an is associated with the meanings of "priest," "sorcerer," "teacher," and "poet" according to the theory of meaning. Since these words had positive connotations among pre-Islamic Arabs, it is argued that "majnoon" does not mean "madman," which has a negative connotation. The correct translation for "majnoon" is "possessed by jinn," which implies a connection with jinn. The purpose of this study was to find the intended meaning and connotation of the word "majnoon" in its Qur’anic usage through analytical and descriptive methods, using examples from the Qur’an. The results of this study show that the word "majnoon" is not always associated with the aforementioned words, but rather has been used individually or with each of them once or twice. Furthermore, if being called a priest, teacher, or poet was a sign of nobility during pre-Islamic times, being nicknamed as a liar among "majnoon's" companions is not the same, and commentators have interpreted "majnoon" as a person with madness, which has no positive connotation. In four instances, the Prophet (PBUH) was described as being possessed by jinn by disbelievers, which interpreters have taken to mean madness. God also denies this attribute from him in four verses when He says: “Your companion [Muhammad] is not possessed.”

From the point of view of the Holy Quran, the divine religions before Islam have been distorted. No religion, not even Islam, is safe from the bite of distortion, at least in some of its dimensions, and the quantity of different branches in every single religion, as well as Islam, indicate this. This research entitled "Typology and Rooting of Distortion of the Divine Religions on the Basis of the Holy Quran" has investigated the types of distortion in pre-Islamic religions through analytical and inferential methods and using the opinions of commentators and tries to find the reasons for deviation of different religions by the distorters from the perspective of the Holy Quran. A step has also been taken to establish conformity among the types of distortion with the existing motives for distorting religions. The aim of the present study was to aid the reader in recognizing situations, types and factors of distortion to pave the way to distinguish the religious truths of their time from religious deviations. Also, recognizing the causes and roots of distortion can help the society to recognize the religious deviations and fight against it. The findings showed that "concealment and denial", "dressing up falsehood with truth", "change of meaning and concept" and "religious heresy" are the four types of distortion in religious truths. Also, from the perspective of the Holy Quran, gaining worldly interests and maintaining existing interests that religion opposes are two motives that lead people to distort religion.

Translation of texts, especially if the scriptures are like The Holy Qur’an, requires more attention, otherwise, translators could make mistakes in various ways. The necessity of research becomes tangible when we face the difference in interpretation of the Qur'an due to translation errors . One of the problems that translators face in translating from one language to another is the lack of attention to the morphological structure of words; for, with the change of morphological structure, the meaning of the word changes and this is one of the main goals of the conjugation science to take a word to different Baabs (باب) or chapters in order to have multiple meanings that are, at the same time, common in terms of their roots, a fact which is sometimes led to the contrast between the meaning of the Baab (باب) it has gone to and its abstract meaning. In this regard, the current research, with its descriptive approach and critical analysis, has investigated “the lack of distinguishing More trinity from single trinity or negligence in using these two modes” as one of the slips of the Persin translators of The Holy Qur’an. This article examines the Persian translations of six cases of the More triadic words in The Holy Qur’an whereas they have been mistakenly considered and translated single trinity by some translators. Moreover, it deals with two of the words these translators have taken in More trinity Baab (باب) instead of another Baab.

There is a chapter in al-Kafi entitled “along with faith no evil deed will harm, and along with disbelief no good deed will benefit”. It includes six hadiths that imply that evil deeds will cause no harm to the faithful, and good deeds will not benefit the disbelievers. The Quranic verses confirm the latter point but contradict the former one. The authors of this essay intended to resolve this apparent contradiction by examining the text and the transmitters of the hadiths. Only two out of the six hadiths are directly related to the theme of the chapter, of which just one is reliable. On the surface, the hadiths appear to be in contradiction to the Quran, Sunnah and the intellect, which may lead the community of the faithful to corruption. The belief that «along with faith no evil deed will harm» belong to the Morjiite sect which was damned by the Prophet (S) and by his household (A). Perhaps this sect attributed the idea to the Imams (A) in order to authorize their school of thought.

The issue of the coherence between the Quranic verses is one of the valuable subjects of the Quranic sciences. The coherence and the relevance in the Quranic words are manifest in each verse and the verses of all the suras. Without a genuine cognition of the verses, the understanding of the Quran, as it deserves, will not be realized. Therefore, with respect to Allah’s knowledge and wisdom, the text of the Quran enjoys convergence of the theme and the content directed towards the objectives of guidance and education. The elements of the content of the Quran, like the parts of a construction, are coherent and govern each other. As a result, the variety of the themes at issue within each verse should not make us suppose that the Glorious Quran consists of a set of irrelevant and incoherent subjects gathered together accidently. On the contrary, it should be known that when the subjects are various to such an extent, there is certainly a relation there; and the relevance has caused this situation to appear. This writing intends to trace these relationships so that it may help us understand and interpret the verses of the Quran through the achievements of knowledge. We have dealt, in this writing, with the coherence between the statements and with the relationship between the first part and the last part of the verses and have surveyed the verses in which the coherence between the statements and the first and the last parts is the executive guarantee of the decree.

Research and reflections on the Quran is one of the most important recommendations that the Almighty God has repeatedly emphasized.. For this reason, scholars of the Qur'anic sciences has long been concerned with the subject, because the Quran, is the guidebook of all mankind for all history. Consequently, a better and more accurate understanding of the Qur'anic verses and their action depends on understanding its words, expressions, and interpretations. One of the key words that can help us to understand the Holy Qur'an in depth is the word "Bayyenah" which will be discussed in the present article by its descriptive-analytical method and its functions in the Holy Quran. The results of the studies show that the word in question is first used in the primary sense as a semantic synonym with the word "verse (miracle)" and its secondary meaning (reason, authority and distinctive) is established among the Muslims .The results of the studies show that the word in question is first used in the primary sense as a semantic synonym with the word "verse (miracle)" and its secondary meaning (reason, authority and distinctive) is established among the Muslims .word

One of the most important social issues is the authenticity of society and the individual Among the social commentators of the Quran, Allameh Tabatabai is one of the experts in this field. The title of this article is to examine the analysis of Allame's perspective on the authenticity of society and the individual This article is entitled "Analytical Review We examine analytically Allama's theories in the theory of the interconnected authenticity of the individual and society .Allama considers recruitment as an element of early community participation.He considers the first factor of socialization the instinct of marriage. Conflicts of interest in the way of community building, he says The law is trying to make peace. But the advances in human life and the complexities make the law ineffective in social justice. The social precepts of Islam with its various teachings make the society. The innate unity of human beings flourishes with the teaching of religion. And it can, through collaboration and self-sacrifice, promote social justice as the secret of community life. Therefore, Allameh explains religion with the focus of a favorable society on the path of individualization. Relying on social laws and the prevailing context, family, law, human beings are united in a special unity with the innate spirit of the human being, thus forming a desirable society for the sake of individualization.

Due to the formation of numerous translations of the Qur'an and the important role of translation in relation of all sections of society with the teachings of the Holy Qur'an, scholarly criticism of the translations of the Holy Qur'an has emerged as one of the areas of Qur'anic studies in contemporary period. The importance of research in this field is understood when we see translational errors leading to differences in the perceptions of the Qur'an among the general public. Studies of the criticism of the translations of the Qur'an have sought to establish a critical mechanism for evaluating the translations of the Qur'an and hence, it introduces the translators slip places. The present study, through a descriptive and critical analysis, has investigated " Assumming different words as one due to negligence " as one of the slips of the Persian translators of the Holy Qur'an. Enumerating different types of assumming different words as one due to negligence, the two types of " Negligence in diagnosing the root of the words"and “Negligence in pay attention to the differences between similar constructions” have introduced and gave them 12 examples. Statistical reports of translators' performance in the studied samples indicate that translations of Ansarian, Bahrampour, Safavid Mousavi Garmaroudi and Ali Akbar Taheri's have the lowest Negligence. On the other hand, the translations of Mohammad Ebrahim Boroujerdi (9 slips), Mohammad Kazem Arfa (7 slips), Ibrahim Ameli (6 slips), Mohammad Kazem Moezzi (6 slips) have had less success in staying away from Assumming different words as one due to negligence.

Mohammad Nasser al-Din Albani is one of the prominent and influential traditionalists in Salafism. he has authored many useful books on various subject matters, which have been widely published in Islamic States. In a part of the book Seeking Recourse: Kinds and Rules</em> entitled “Weak Traditions on Seeking Recourse,” Albani makes a point of “Seeking Recourse to the Right by the Requesters”.  With this tradition which clearly expresses seeking recourse to the Right by the requesters from God, he has found faults, which he calls a fake one while belittling Atieh Oufi. Through Referring to books on ascertaining and negating justice, Atieh Oufi’s trustworthy and sense of justice is understood, and the misunderstanding about the so-called change (from bad to good) regarding Atieh and his being a Shia – which were put forward by Albani – are dealt with. Ascertaining injustice in Atieh because of his so-called change is because of reliance on a tradition by Mohammad Bin Saib Kalbi, in which Atieh is a sole narrator of a tradition and, thereby, is accused of lying.  Ascertaining injustice in Atieh because of his so-called Shi’ism is also rejected, as this is an allegation based on invention; it will be shown that this must not be paid attention to after proving the honesty of the narrator and his sense of justice.

During recent decades, Islamism has become one of the most important developments in today's world. On the other hand, Takfiri movements have created numerous challenges against Islamic convergence, due to features such as transnationalism, rationality, violence, arrogance, the excommunication of some Muslims, and so on. Political challenges include: forgetting the ideals and strategies of Islamic unity, marginalizing the struggle against Israel and promoting Islam, and this paper seeks to answer the fundamental question that the expansion of takfiri movements has a deterrent effect on the growth of Islamists in Region and the world? The growth of Takfiri currents will challenge two basic dimensions of the process of Islamism: first, the polarization of Islamic societies based on Shi'a and Sunni opposition, and the reduction of the legitimacy and acceptability of Islamism as an alternative to liberal democracy; this research is aimed at solving the challenge of currents Islamist Takfiri has presented solutions that can be considered in the form of two strategies for broad-based diplomacy between groups and Islamic countries, and the confrontation with the expansion of takfiri movements.

Over time, the words change meaning. According to linguistic studies, the most important types of this semantic change are: semantic generalization, semantic appropriation, metaphor and semantic degradation or promotion. This rule also applies to the vocabulary of Arabic; and some of the terms used in the Quran have undergone a semantic transformation. Unfortunately, a number of contemporary Persian translators have neglected this and translated some of the terms in the common and contemporary meaning. This function can seriously damage the Quranic concepts. Since the main religious teachings of the Muslims are taken from the Quran, the slightest error should not occur in the transfer of Quranic concepts to another language.Since some Quran translators have failed to do so in some cases, we have reviewed the errors found in some translations.With the search method in the sources of the vocabulary and the interpretation of the old period, and contemporary dictionaries, we will show the semantic change brought to some Quranic words.Twelve words that have undergone a semantic change have been investigated in 29 Persian translations of the Quran and it has been concluded that some translators mistakenly translated those words into contemporary sense.

Anathema is a nascent term in the history and literature of Islamic thoughts which has been chosen by a group, namely, the people of tradition and the followers of Ahmad Ebne Hanbal, Ebn Taymieh, and Mohammad Ben Abdolvahab. They are traditionalists in their methodology and literalists and formalists in their understanding of the tradition. They do not appreciate human mind as capable enough to know God. Their only mission is to understand Salfieh’s discourse not more than that. According to Salfieh’s ontology, God is a celestial being sitting in the seventh heaven. God, has additional declarative attributes like hand, soul, modus, which will be seen in the resurrection day by bare eyes. Salfieh’s, in the explanation and interpretation of these attributes from the standpoint of semantics, confines themselves to a superficial and common meanings of these attribute. These groups with their biased and extremist understanding of the profession of God’s unity call themselves theistic. This study tries to shed some lights on the Salfieh’s basic principles in the profession of God’s unity.

Infallibility ('iṣmah) is one of the most important features which plays an essential role in order to testifies Prophets’ sayings. It is a Divine Blessing bestowed to qualified persons who pass the stages of guidance and prove their qualification in each step. According to the Quran, prophets did their best in tracing the stages of guidance. The Quran introduces Moses (PBUH) as a sincere and devoted prophet who reached the stage of qurb (nearest position) to Almighty God. Although some Quranic verses seem to contradict his infallibility and charge him of committing sins, a deep study of the verses retailing the story of Moses (PBUH) argues that at the age of revelation, the Quran used to bring the general words of “zdanb” and “ẓulm” as meaning of “doing something in a position else of its own” and “outcomes of actions”. Afterwards they were applied as meaning of sin and violation of the truth.

Although Imam Muhammad Ghazali opposed the philosophers seriously was not oppose to logic but he knew it essential for the scholars especially for speakers. His role in expression of the logic science is inevitable. He had innovations in this science amongst the most important one is extraction of logical comparisons of Holy Quran in order to clarify the pessimism of some scholars toward the philosophy logic. The present paper attempts to study the abovementioned issues.

Mulla Ali al-Qari is one of the most recent Sunni's scholars who have investigated faked hadiths in his book, al- Asrar al-Marfouaah Fi al-Akhbar al-Moudhoua. Significance of study about faked hadiths is that sometimes these kinds of hadiths cause invalidity of Islam. The reason why a critical review of such a book is significant is that he has analyzed and criticized reputed faked hadiths based on previous works in this regard, and in fact the author has profited from the earlier works and has examined fabricated traditions which are so famous among people. For receiving his intention, ha has utilized from some criteria such as attributing some things bad to the prophet, rejecting of hadith via intellectual evidences, experimental proofs, and so on. However, his criticism of some hadiths such as ''Ghadir's Hadith'' is incorrect. Since based on historical and rational reasons they are authentic and credible Hadiths. Hence, it is expected he criticize all hadith in a correct way.

Tranquility is what people most need in their life. Men attempt to lead a spiritually and mentally tranquil life. Today, some unimportant problems may disturb some people and threaten their peace of mind. Negative thoughts, harboring suspicion, financial problems, anxieties, illness, etc. disturb the peace and the tranquility. The holy Quran and the infallible Imams invite human beings to be positive, confident and hopeful towards Allah and His grace and generosity when facing the vicissitudes of life. This essay deals with optimism and the way to master it, its outcome and impact on peace and tranquility.

Infallibility traditions which are in the Shiite Hadith Valid books such as “Alkafi, Maani-ol Akhbar, Alkhesal, and Alkefayat-ol-Asar” have been discussed by a textual-documentary study in this paper. It concluded that the most important document of infallibility of Imams (AS) is Quranic texts and traditions which Shiite (the twelvers) are agreed with them. The main purpose of this paper is to study traditions which there are the word “infallibility: in them. They are about 47 Hadiths. By omitting repetitive Hadiths, they decrease to 15 Hadiths. Generally, it can be said that according to Shiite authorities’ opinions, narrators are valid and reliable in most document of infallibility traditions. Although a few of them are not valid, some of these unknown narrators are in the “Kamel-al-ziarat”. Since in the introduction of this book “Ibn Gholouyeh” has introduced all of narrators of the book as reliable ones, we can view some level of reliability for them. Among these traditions, most Hadiths are “Moanan” included valid and reliable Hadiths. We can conclude that it is necessary to be an infallibles one. As a result, it showed that these features just belong to infallible Imams (AS) and Ahlul-Bayt of the prophet (SA).

Today, the production and distribution tools have been developed leading to complicated economic relations. Every country tries to improve its economic position restricting the economic sphere against its rivals, the importance of which will be realized when the impact of economy on politics and culture is reviewed. In the present world community, any country whose economy is weak is forced in some cases to undergo the political and cultural attacks of the owners of economy. In this case, the countries suffering from a weak economy should embark on the two basic tasks: reinforcement of production and fortification of the structures of economy, and resistance against the political-cultural pressures imposed by the rivals in order to preserve its identity. Our aim is to reconsider the ways we can employ the factors that the Quran offers to the society in order to have a prosperous economy and to form the modern Islamic civilization and practically use them. Therefore, we try through this essay to present some solutions of the Quran and traditions to overcome the economic difficulties of the society.

In this article, the infallibility narratives in Shia valid hadith books, such as "al-Kafi, Maniyalakhbar, Alkhesal and Kafayatalasar" have been under textual and evidence-based studies and it has been specified that the most important document proving Imams’ (pbut) infallibility, is the texts of the Quran and those hadiths upon which there are consensus among the Imamiye. The main objective of this paper is to study the narratives in which the term “infallibility" was used and according to the survey, such narratives are about 47 Hadith and with eliminating duplicates, they are nearly 15 Hadith. In general, the narrator was investigated by Shieh scholars vote and it was found that most of the chain of infallibility narrations, are authoritative people. Of course some of them are not reliable, according to scholars, but a percentage of the unknown narrators, are those in the chain of tradition "Kalaamalzyarat" and since Ibn Quluyeh, in the preface to this book, has introduced all the book's narrators as reliable, a degree of reliability can be defined for the individuals. Among these narratives, most of them are Moanan Hadiths which include authentic and reliable hadiths. Checking the content of the narratives suggest that the prevailing traditions, virtues and attributes that a person needs to be infallible, from among these traits innocent, faithful to God, clearance of sins and imperfections. Checking the content of the narratives suggest that the prevailing traditions are the virtues and attributes that a person needs to be infallible, including infallibility from sin, being a confidante of God, being clean from sin and imperfection etc. Based on the investigations, it has been shown that these attributes belong to the imams and the prophet who are infallible from God.

Man، due to his nature، is always seeking his God. However، this search sometimes leads to some deviations. An example is to consider God as a worldly physical creature who is visible and has corporeal organs. According to The Holy Qur’an، it is impossible to see God with our eyes. Moreover، Imams، Imam Ali (PBUH) in particular، have made valuable remarks in this regard. In some of his sayings، Imam Ali (PBUH) rejects the possibility of physical perception of God whether with our eyes or other senses. He also refers to the prime evidence of perception and، accordingly، finds it impossible to see God. However، he states that the impossibility of seeing God cannot be a reason to deny Him. In some of his sayings، Imam Ali (PBUH) not only rejects the possibility of physically seeing God، but also denies the feasibility of perception of His essence. But he considers it sometimes possible to spiritually perceive God through faith، reason، wisdom، science، and signs of His power. The difference between the two viewpoints lies in the fact that the former is based on the impossibility of perception of God، while the latter regards it possible through contemplation on His traces and attributes.

Soft war may be counted among the subjects dealt with in the Holy Quran. As is understood by the holy Quran, cruel and superficially powerful systems of government like Pharaoh and Namrud have used this manner of war against Divie prophets like Moses and Ibrahim. Masterminds of soft war affecting people‘s minds reached their aims more easily and quickly. Moreover, soft war is less expensive than hard war and causes those invaded to meet invaders‘ measures as humanistic. The holy Quran has introduced various forms of soft war in the stories of the prophets and in the happenings in the lifetime of the Prophet of Islam. Deriding religious symbols in the form of joke, sowing the seeds of discord and calling it the way for freedom, rumoring under the title of enlightening and weakening the leader in different ways may be counted as some cases of soft war. Finally it has been concluded that following pure leader and religious teachings would be the best way to oppose such a war.

The Qur’anic stories possess characteristics which are unique to the holy book of Islam. Only parts of the story which serve the guiding purpose of the Qur’an are narrated, and details are sometimes left out. The fact that it refrains from using shallow imaginative stories does not suggest that the Holy Qur’an does not use literary forms in its narration of stories. It uses allegory and simile; therefore, different generations would understand the facts beyond mankind’s limited understanding. As stated by Allah the Almighty, “Such are the similitudes which We propound to men, that they may reflect” (59:21). Some interpreters describe the Qur’anic stories as symbolic and reject their truth. On the other side, some believe in their veracity. This article studies the interpreters’ attitudes towards the Qur’anic stories, including the story of Adam and his children.

The speech is one of God’s gifts bestowed upon human beings by which God has made him superior to other beings. This gift can be seen most eminently in the hands of poets and rhetoricians. Because we can preserve the values of each society through art, poetry, among others, has an outstanding place. Now, when poets use the religious teachings in their works, it helps their poems to endure much longer. For this reason, such poets as Mowlavi, Hafiz, Sa’di and Shahriar have used the quranic verses and religious sayings of the Infallibles to enrich their poetry. This paper investigates the influence of Imam Ali's speech upon Shahriar's poetry. Ths is done either directly through quoting Imam Ali's exact words or indirectly through allusions. This influence has its roots in the indescribable love of Shahriar towards Imam Ali (peace be upon him) and his beliefs in him. Shahriar has reached from a virtual love to a true love and it is Imam Ali through whom Shahriar connects himself to God. In this paper, we compare and contrast those of Shahriar’s poetry mostly taken from the Commander of Expression, Imam Ali, with Imam Ali's speech in Nahj al-Balaghah.

The corporeal afterlife and belief in it is one of the important requirements of Islam; so much so that the disbelief in it is equal to profanity. Various views have been held by Islamic scholars on the quality of the afterlife. The subject has been looked into theologically by theologians, philosophically by philosophers, and with focus on hadith by hadith scholars. This paper seeks to examine viewpoints of two of the great Islamic exegetists of the Qur’an in Shia and Sunni traditions, AllamehTabatab’i and Alousi respectively, by analyzing in their respective books, al-Mizan and Ruh al-Ma‘ani, their exegeses of the verses which imply the corporeal afterlife. Alousi adopts a theological approach arguing that, in the afterlife, the human being will be the same as what he was in the world after his scattered pieces converge together. Allameh Tabataba’i, however, adopts a philosophical approach and argues that what happens in the afterlife is conversion not convergence, and that the sameness is in the soul not the body – which will not be the same as that of the world, but similar to it.