Samad Abdollahi Abed; jamshid bayat
Abstract
Abstract 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 ...
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Abstract 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 Qur'an 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.
samad abdollahi abed; mohamad bostan ahmad abad
Abstract
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 ...
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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.
samad abdollahi abed; enayatollah ghazi shiraz
Abstract
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. ...
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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.
moslem simorghi zonouzi; samad abdollahi abed
Volume 3, Issue 6 , April 2012, , Pages 121-144
Abstract
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 ...
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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.
naser hamzeh pour; samad abdollahi abed
Abstract
Translation which means interpretation from one language into another is of enormous significance and gains even more importance when the text to be translated is a divine book. Conveying the meanings of the Holy Qur'an while preserving the elegance of the word of God seems impossible in translation; ...
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Translation which means interpretation from one language into another is of enormous significance and gains even more importance when the text to be translated is a divine book. Conveying the meanings of the Holy Qur'an while preserving the elegance of the word of God seems impossible in translation; in effect, translation of the Holy Qur'an reproduces merely a small proportion of the profound meanings of this Book and hence does not enjoy the divine aspect of the original Book – translation is the word of the translator, and the Qur'an is the word of God; however, since translation of the Qur'an is an indisputable requirement for propagating Islam, religious authorities, in spite of various conflicts, have deemed it necessary and since long ago, there have been various translations of the Qur'an; since these translations are the productions of human beings, however, they are not devoid of error. One of the contemporary scholarly translations of the Qur'an is done by Rezaei Esfahani, together with a group of other professors; many errors of the previous translations have disappeared in this translation; however, since it is a task done by human beings, again there are some errors and reminding them will contribute to a more correct interpretation of the word of God. The errors of this translation are sometimes lexical, related to the phonetics, syntax and morphology of Arabic language; other errors are due to additional explanations given in parentheses which may mislead the reader; some others are related to unusual readings of the Qur'an based on which this translation is done; and there are still some other errors pertinent to the style of writing, removal of which improves the quality of the translation.
