Rahman oshriyeh; Mohammad Ali Esmaeili
Abstract
Revelation Dreaming" is a theory that Dr. Abdolkarim Soroush by passing from two traditional theories and religious empiricism of revelation, has recently presented. The present article analyzes the Qur'anic components and documents of this theory with a descriptive-analytical method and evaluates them ...
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Revelation Dreaming" is a theory that Dr. Abdolkarim Soroush by passing from two traditional theories and religious empiricism of revelation, has recently presented. The present article analyzes the Qur'anic components and documents of this theory with a descriptive-analytical method and evaluates them with emphasis on Allameh Tabatabai's point of view. Through this research, it becomes clear that "monopoly of revelation in the dream", "internalization of the apostolic dream", "the influence of the dream on the character of the Prophet (PBUH)", "ambiguity and mystery of the language of the dream" and "necessity of interpreting the apostolic dream" are the most prominent components of this theory. As to prove it, a series of Qur'anic verses have been cited. However, it seems that this theory is not only inconsistent with the culture of the Qur'an and narrations, and the Qur'anic documents do not prove its truth, but also many verses and narrations testify to its invalidity, which is explained in the text of the present article.
morteza semnoon (mahdavi); somaye amini kazemi
Abstract
According to the Abrahamic religions, God has spoken to his prophets, and the prophets have spoken to him. In some sacred books of these religions, the talks of God and prophets have been mentioned. Some of these books are the Quran and the Old Testament. What are the similarities and differences between ...
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According to the Abrahamic religions, God has spoken to his prophets, and the prophets have spoken to him. In some sacred books of these religions, the talks of God and prophets have been mentioned. Some of these books are the Quran and the Old Testament. What are the similarities and differences between the words and conversations between God and the prophets in these two books of the Holy Quran and the Old Testament? Exploring the issues of similarities and the differences between them is the result of the effort that we are discussing in this article. Studying the comparative issues between the two holy texts can lead to a better understanding of the two religions and pave the way for dialogue between the religions and the approximation between them. Conversations between God and the prophets (Adam, Noah, Abraham, Lot, and Moses) in these books, in some aspects are similar and in some aspects are different. The conversations between God and these prophets are very different in the Quran and the Old Testament. Each of the conversation will be explored according to the verses of that same book. Even if there is a verse in the Quran or the Old Testament with similar content, it will have a different meaning according to the position of verses in each book. In many verses of the Quran and the Old Testament, where the conversations of God and prophets included, the goals of the Quran and the Old Testament are seen in them. The Quran is a book that claims to be sent to guide all human beings, and this claim can be seen in the conversations of the prophets as well. The Old Testament also describes the history of the sons of Israel and is a book which is dedicated to the sons of Israel and the conversations of the prophets are also about sons of Israel. Therefore, Islam is a religion that claims to be globalized and Judaism is a tribal religion.
mohsen nouraei; Seyed Kamel Askari; mohamad sharifi
Abstract
Quranic research has been a top priority for the Orientalists in recent centuries. Some of these works affirm the denial or, at least, skepticism in the Quranic revelation. William Joseph Federer, the contemporary American author and historian, also agrees with this view, denies the divinity of the Quran. ...
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Quranic research has been a top priority for the Orientalists in recent centuries. Some of these works affirm the denial or, at least, skepticism in the Quranic revelation. William Joseph Federer, the contemporary American author and historian, also agrees with this view, denies the divinity of the Quran. The present study, using a descriptive-analytic method, discusses the various aspects of Federer’s claim. This study examines William Federer’s view in his book entitled “What every American needs to know about the Quran” discussing the sources of Quran. The result of the present study shows the inaccuracy of many of Federer’s claims. His most important weaknesses are having no reference to first-hand and authoritative sources, inaccurate addressing to sources, having no reference to Shia’s historical, exegetical and hadith sources, the bias towards Christian beliefs, and prejudice against the Quranic teachings. The result of this research has implications for orientalism studies, and also for theological and exegetical discussions. These results are also effective in the field of advertising and attracting non-Muslims and satisfying their intellectuals.
Ali Hoseinzadeh
Abstract
Among the important topics concerning the revelation of the Quran is the answer to the question whether the revelation has ended with the death of the Prophet After the death of the Prophet or people still have this kind of property and reception. By reference to the verses which suggest the end of revelation, ...
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Among the important topics concerning the revelation of the Quran is the answer to the question whether the revelation has ended with the death of the Prophet After the death of the Prophet or people still have this kind of property and reception. By reference to the verses which suggest the end of revelation, this article investigate the claims were made by some former followers of religions regarding the end their prophets’ religion and examined the differences of such claims in religion and its followers. The methodology of this research is descriptive and is based on the study of religious texts. Findings showed that confusion between revelation and wisdom of revelation is one of the most important factors in claim of extensibility of revelation. The holy Quran verses and traditions introduce the Quran as the eternal revelation, regard the responsiveness of the Quran to human needs as maximum, and views the secret of ending revelation at this point.
hesam khalatbari
Abstract
Inspiration is the implantation of an idea in one's heart; it is sent either directly by God or through the mediation of an appointed angel. Revelation, however, has a prophetic function and refers to the particular relation between God and the prophets. Inspiration, in its mystical sense, refers to ...
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Inspiration is the implantation of an idea in one's heart; it is sent either directly by God or through the mediation of an appointed angel. Revelation, however, has a prophetic function and refers to the particular relation between God and the prophets. Inspiration, in its mystical sense, refers to a kind of divine communication and gift for man which calls him to take an action. The essential difference between inspiration and revelation to the saints is not clear, though they both seem to share the quality of being heavenly. Therefore, special inspiration which is the very knowledge of the Imams has no essential difference with the prophetic revelation to the prophet; however, according to narrations, it is not proper to label it as revelation. Particular qualities of inspiration and revelation enable us to mention some differences between them including the followings: revelation is specific to prophethood while inspiration is a characteristic of guardianship; the source of revelation is known to the prophet, etc. Inspirations to the non-immaculate saints, and even the immaculate ones, merely contribute to the quantitative expansion of religious law. According to some traditions, Immaculate Imams (PBUT) had a kind of knowledge which resembles revelation and can be named inspiration or recounting traditions. The knowledge of the saints (mystics) comes from that of the Imams and the Prophet, but does not have the same rank as their knowledge. As a result, no perfect mystic can claim to have experiences beyond those of the Imams or the Prophet.
mohammad sobhani nia
Abstract
Some intellectual thinkers who have non-religious viewpoint and study revelation from a non-Quranic perspective, bring up the subject of religious experience and claim an agent role for the Prophet in the act of revelation. For them, God has merely granted a capability to the Prophet or other people ...
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Some intellectual thinkers who have non-religious viewpoint and study revelation from a non-Quranic perspective, bring up the subject of religious experience and claim an agent role for the Prophet in the act of revelation. For them, God has merely granted a capability to the Prophet or other people and via this special gift and ability, they can utter words by themselves and under the influence of their own contemporary culture and these very words make up the Holy Book. The present paper attempts to criticize this claim based on Quranic verses as well as religion evidence and proof and also through a re-reading of the role of the Holy Prophet (PBUH) in the revelation of the Qur'an. We argue that the Prophet, in the revelation of the Qur'an, had the role of a receiver and not that of an agent. The Qur'an is not the result of the religious experience of the Prophet and is not his words; rather, it is the very word of God; that is to say, the Qur'an is directly sent from God and the Prophet was merely the receiver of these words.
mohamad arab salehi
Abstract
This paper discusses and critiques a theory which states that the Qur’an is imperfect and cannot be generalized to all times and places and to all new and changing issues; such a theory requires that people continue to experience what the Prophet would experience in order to fill this void. Later ...
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This paper discusses and critiques a theory which states that the Qur’an is imperfect and cannot be generalized to all times and places and to all new and changing issues; such a theory requires that people continue to experience what the Prophet would experience in order to fill this void. Later in this paper we deal with the views of Sadr al-Moteallehin and Mowlana about the Qur’an and the relation between the Qur’an and Mathnavi. The paper then, in a firm and documented way, refutes the competing claim that these great people have offered new religious concepts, other the ones in the Qur’an.
rajab akbar zadeh
Abstract
" Islam is founded upon being an international and the final religion. These two foundations require the preparation of the groundwork for achieving these goals. To this end, one of the important measures is that even after revelation and prophethood culminate; successors to the Noble Prophet(s) ...
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" Islam is founded upon being an international and the final religion. These two foundations require the preparation of the groundwork for achieving these goals. To this end, one of the important measures is that even after revelation and prophethood culminate; successors to the Noble Prophet(s) must exist. These successors clarify the divine scripture anProphet and are the leaders of the human. The progeny of the Prophet has been introduced by the Prophet himself as Quran's justice and one of the two wings needed to achieve the aforementioned goals. Despite the emphasis of Quran and efforts of the prophet for clarifying the issue of succession, it was deviated from its course due to the conspiracy organized during the beginning stages of Islam. The political and theological debates about imamate became intense and full of dispute. These differences of opinion caused irreparable harm to the Islamic nation and deviated lslam from its main course. In the contemporary world, 14 centuries after the final divine religion was presented, the Islamic nation has been split into 72 sects due to such disputes. Therefore, rhe necessity for the existence of an Imam and Islamic unity revolve around a unified concept.
