Quran and Quranic teachings
aliahmad naseh; khadijeh Amiri
Abstract
Abstract
Commentators in the true understanding of the statement» and He has taught you what you did not know« in verse 113 of Surah Nisa have different opinions. Paying attention to the knowledge of the Prophet (PBUH) as an important issue has the same age as revelation, and it has always ...
Read More
Abstract
Commentators in the true understanding of the statement» and He has taught you what you did not know« in verse 113 of Surah Nisa have different opinions. Paying attention to the knowledge of the Prophet (PBUH) as an important issue has the same age as revelation, and it has always been of interest. The upcoming essay is based on the descriptive-analytical method in order to analyze the various aspects of the knowledge of the Prophet (PBUH) in the desired verse.
By examining the interpretations of the parties with different tendencies and methods about God's intention of "science", we come across several viewpoints that can be categorized under 7 headings, which are: the first and last science, hidden affairs, divine decrees, laws of Sharia and pronouns, special education, correctly understanding the application of general rules to particular cases, lack of knowledge of revelation and knowledge.
In expressing opinions, we can refer to opinions that are controversial and require more discussion. Among them, most of them have mentioned the issue of infallibility under the verse, and some have inferred the infallibility of the Prophet (PBUH). Or a group has implicitly mentioned the special insight and Ijtihad of the Messenger of God (PBUH) in explaining the problems of the Ummah. Others consider this teaching to be broad and not only for the Prophet (PBUH), but for everyone who is born and gets life and enjoys this gift.
Another group of revealed teachings and related topics have expressed God's intention for this science. In the mystics' thought, "science" refers to the inherent knowledge of the burden of transcendence, and that is when the seeker becomes mortal in the presence of truth.
There have been many discussions about the nature of the knowledge of the Prophet (PBUH). As evidenced by many verses, the prophets were equipped with knowledge from God “So they found one of Our servants, on whom We had bestowed Mercy from Ourselves and whom We had taught knowledge from Our own Presence."
The verse states that Hazrat Khidr (peace be upon him) was blessed with knowledge from God. Sometimes, by God's permission, they are informed about the unseen. "Knower of the Unseen, He does not disclose His [knowledge of the] Unseen to anyone, except to an apostle He approves of"
In this verse, God excludes the knowledge of the unseen from the scope of human knowledge, but he excludes some of the Prophet's knowledge of the unseen. Sometimes, he denies knowledge in general.
Sometimes he completely rejects knowledge from everyone: "He says, No one in the heavens and the earth knows the unseen except by Allah.'' Naml: 65, in other verses of the Qur'an, the knowledge of the Messenger of God is explicitly rejected from the knowledge of the unseen. "Say, I will not tell you, I have the treasures of God, and I will not know the unseen." Inam: 50.
And also the belief that the Prophet (PBUH) did not speak except by revelation, and that all the oral and current traditions of that nobleman originated from revelation.
On the other hand, knowing that one of the important duties of the goat is evidenced by the verse "And we sent down to you a reminder to explain to people what we sent down to them, and perhaps they will think" Nahl: 44. Explaining the affairs of the Holy Sharia is sacred.
We will reach this conclusion from the summary of these verses and comments that have been discussed under the discussed verse. The most important issues that the Prophet (PBUH) was responsible for among the Ummah was judging among the Ummah as well as explaining the general knowledge and truths received from God, and this required a complete understanding and accurate insight into the atmosphere of the society of that day, and this is the same insight. It is special and scientific which cannot be obtained by normal means and all this could not have happened except through revelation. Therefore, it must be acknowledged that the prophets, in whatever way they used to know things, were all derived from divine knowledge.
According to the context of verse 113 of Surah Nisa, the result of the research shows that God has given the Prophet (PBUH) the power to deduce general cases and apply them to the details of affairs, including judging to resolve issues between the Ummah and stating the general rules of the Sharia, which is special teaching for that noble. It has been provided by way of revelation, and this is different from the book of Quran and wisdom, which is mentioned in the verse, and the reason for this is the distance between the three titles, i.e. (the book, wisdom, and knowledge) with the inflection "wow". One of the clear examples of this science is the special insight (ijtihad) of the Prophet (PBUH) and his infallibility, which is a close relationship between the two
fahimeh golpaygani; seyedhosein hoseinikarnami; seyedali rabie natag
Abstract
از پندارهای مغرضانه برخی مستشرقان که تحت لوای به چالش کشیدن قرآن مطرح شده، تقابل ظاهری فحوای برخی آیات است. «عصمت انبیا» یکی از این موارد می باشد که در آیات متعددی ...
Read More
از پندارهای مغرضانه برخی مستشرقان که تحت لوای به چالش کشیدن قرآن مطرح شده، تقابل ظاهری فحوای برخی آیات است. «عصمت انبیا» یکی از این موارد می باشد که در آیات متعددی بر آن تأکید شده است. در مقابل؛ برخی دیگر از آیات که در عرف مفسران به «آیات عتاب» مشهور گشته اند، آن گونه که از ظاهر آنها نیز برداشت می گردد، با موضوع عصمت منافات داشته و این دو ناسازگار جلوه می نمایند. نوشتار حاضر سعی می کند با هدف پاسخ گویی به این شبهه، بر اساس مطالعه توصیفی تحلیلی شصت و پنجمین آیه سوره زمر: (و لقد اوحی الیک و الی الذین من قبلک لئن اشرکت لیحبطن عملک و لتکونن من الخاسرین) در منابع فریقین؛ ضمن بیان مفهوم عصمت و تبیین وجه توحیدی جهت آیه، نظریات مفسرانی که خطاب را کنایی و یا حقیقی می دانند مطرح نموده و نظر به کارکردهای بلاغی و سیاق؛ به شبهه زدایی مسأله تعارض آیه با بحث عصمت بپردازد.
Kavous Rouhi Barandagh; Seyyed Sajjad Gholami
Abstract
There are verses with high frequency in the Quran about imamate (leadership), velayat and virtues of Ahl al-bayt (AS). One of the verses that commentators discussed its content is the verse of Tathir which is about dignity, infallibility and Imamate of Ahlul-Bayt (AS). In this article, Shi’a and ...
Read More
There are verses with high frequency in the Quran about imamate (leadership), velayat and virtues of Ahl al-bayt (AS). One of the verses that commentators discussed its content is the verse of Tathir which is about dignity, infallibility and Imamate of Ahlul-Bayt (AS). In this article, Shi’a and Sunni (over 25 commentaiesy) commentators’ views about the implication of this verse on the infallibility of the Ahl-al bayt were examined. And after analysis, evaluation, and criticizing different views, it was concluded that Sh’ia commentators have four viewpoints and Sunni commentators have two viewpoints in this regard. And among these viewpoints, two views were chosen as the best views among former and recent Shi’a and Sunni commentators. The first viewpoint is Tabatabai’s argument in Al-Mizan for the particular angle of looking at the key words and concepts of Tathir and the other view is Sayyid Mohammad Hussein Fadlallah’s perspective in interpretation of the Quran as a revelation being somewhat closer to this verse, and, to some extent, is regarded as an interpretation from Allameh Tabataba’i viewpoints.
seyed masum hoseyni
Abstract
As a key verse of the Holy Qur’an, the Verse of Purity (Aye-ye Tat'hīr) has long been studied by the scholars of Islamic kallām and exegesis who have provided different interpretations. The author of the present paper seeks to shed light on the referents of Ahl al-Bayt in the Qur’anic verse. ...
Read More
As a key verse of the Holy Qur’an, the Verse of Purity (Aye-ye Tat'hīr) has long been studied by the scholars of Islamic kallām and exegesis who have provided different interpretations. The author of the present paper seeks to shed light on the referents of Ahl al-Bayt in the Qur’anic verse. While many commentators and narrators of religious narrations have provided reliable narratives proving that Ahl al-Bayt refers to People of the Cloak (Ahl al-Kesā); i.e. the Prophet of Islam (PBUH), his daughter Fatima (AS), his cousin and son-in-law Ali (AS), and his two grandsons Hassan (AS) and Hussein (AS), some claim that it refers to prophet’s wives.
