Hasan Rezaee Haftadur; safar nasirian
Abstract
Jerald Hawthing, the British Qur’ān researcher, has examined the qur’ānic verses related to idolatry and polytheism. The study at hand adopted a descriptive-analytical approach to criticize his opinions about the foregoing topic. This resulted in the identification of three key points in ...
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Jerald Hawthing, the British Qur’ān researcher, has examined the qur’ānic verses related to idolatry and polytheism. The study at hand adopted a descriptive-analytical approach to criticize his opinions about the foregoing topic. This resulted in the identification of three key points in his viewpoints: the general qur’ānic terms do not directly refer to the idolatry of the contemporaries of the Qur’ān, the specific qur’ānic terms do not imply their idols, and the derivations of polytheism do not imply their doctrinal idolatry or polytheism. These three viewpoints can be criticized as follows. The Qur’ān’s use of general, abstract terms to talk about the idolatry of its contemporaries is done in the light of their increased familiarity with abstract concepts common among all cultures that belong to the non-God worshipping domain. Based on the existing indications in the qur’ānic verses and those out of these verses, it gets clear that this worshipping has been in the form of idolatry. The specific names that exist in the Qur’ān about the polytheism of the polytheists agree with doctrinal polytheism, and according to traditional Islamic sources, these have been the idols worshipped by the contemporaries of the Qur’ān. The majority of the verses used in the Qur’ān about polytheism target doctrinal polytheism rather than practical polytheism. Moreover, the concept of intersession is not actually related to polytheism; rather, the polytheists used the intercession of the deities merely as a pretext for their idolatry and polytheism.
Hasan Rezaee Haftadur; safar nasirian; Hossein Alavi Mehr Alavi Mehr
Abstract
One of oldest and most important discussions of the Quranic thinkers is the legitimacy of the interpretive methods. Gilliot is one of the orientalists who have put forth criticisms on the legitimacy of the Ijtihadi interpretation. His criticisms have four dimensions: the Ijtihadi interpretation was established ...
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One of oldest and most important discussions of the Quranic thinkers is the legitimacy of the interpretive methods. Gilliot is one of the orientalists who have put forth criticisms on the legitimacy of the Ijtihadi interpretation. His criticisms have four dimensions: the Ijtihadi interpretation was established at the end of the second century AH; at the same time, Muslim thinkers opposed the Ijtihadi interpretation; narrations oppose the Ijtihadi interpretation; and there is no agreement with the Ijtihadi interpretation in the Quran. These criticisms are answered in two ways. First, the Ijtihadi interpretation method was established in the early years of the first century AH and the opposition to it occurred at the same time. Second, no narration is against the Ijtihadi interpretation. Those narrations that have prohibited the subjective interpretation of the Quranic text do not refer to the Ijtihadi interpretation. In addition, many narrations agree with the Ijtihadi interpretation. Moreover, some verses of the Quran also agree with the Ijtihadi interpretation.
ehteram rostami; Hasan Rezaee Haftadur
Abstract
The result of the acceptance of Sahar al-Nabi can be the source of prophetic prophecy. On the other hand, Western encounters with Islam through their scholars are reflected in art, politics and other aspects. From this, the scientific analysis of the views of the Middle East on the Prophet (PBUH) is ...
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The result of the acceptance of Sahar al-Nabi can be the source of prophetic prophecy. On the other hand, Western encounters with Islam through their scholars are reflected in art, politics and other aspects. From this, the scientific analysis of the views of the Middle East on the Prophet (PBUH) is indispensable. the spell of certain surahs of the Qur'an, the dichotomy in introducing the covenant, or the civic nature of the covenant. The findings of this study include the following: not paying attention to Shi'a sources, without paying attention to the equipment and supplies of the corruptions of the Prophet's temptation, not to interfere with the implications and other grounds of the revelation of the verse and use Noting the words of the infallibles has led Mendeleqn to confirm the vision of the Prophet's heaven (pbuh). If the Sura is civilized, it is compatible with the dignity of the Prophet (pbuh) to overthrow the madness of the Medina, while some have considered it as Maki. The surahs of the Blood and the Nasa are known by their proper name and they are not called the spell. The interpretation approach is different from that of Mendel Khan. Some have accepted the Imam's magic and attributed some of the meaning of the verse to matters other than Sahar. Though they regard this Imam in the affairs of prophecy and shari'ah.
