azadeh ebrahimy fakhary; vali allah jaafary; leila shams
Abstract
The difference between the interpretative foundations in the verses of al-Ahkam has been the source of jurisprudential disputes. The literary foundations are around that letter. However, there is a need for further research in order to gain a clearer understanding of God and proper jurisprudential inference. ...
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The difference between the interpretative foundations in the verses of al-Ahkam has been the source of jurisprudential disputes. The literary foundations are around that letter. However, there is a need for further research in order to gain a clearer understanding of God and proper jurisprudential inference. This article deals with the comparative study of the meaning of "Eli" in the verse 6 of Surah Mubarak by analytical-critical method. Among the true and virtual meanings given to the word "Eli", the true meaning of "Eli" is "the end". The rest of the meanings like "Eli" meaning "Mo", "Explanation", "Fi", "Lam", "I", "Anand", "Ba" and the meaning of Emphasis are all virtual in their true meaning. Have been used. Farragin's commentators have considered the use of "Eli" in this verse to mean "Ma", "I", "Hadd" and "the end of the end". Literally the end of the sentence has been used and it is tempting to use the word iodine to determine the extent of hand washing. "Eli al-Mrafaq" is the subject of "Idicom". Given the necessity, lack of eloquence, lack of verse in terms of expressing the quality of the bath, abundant news and narrations, it is "Eli" to express the end of the brain rather than the bath, which is due to the iodine given to wash hands in ablution. And for reasons such as tradition, reason, consensus and custom, the quality of handwashing in the ablution of the elbows to the fingers is proven.
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.
yousef heydari chenari; ramzan mahdavi azadboni
Abstract
One of the most significant issues discussed in both religion and science is the first creation of man and his generation. To prove consistency of Islam with the scientific beliefs in this respect can undoubtedly contribute to promotion of Islam, which serves as the major objective of the present research. ...
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One of the most significant issues discussed in both religion and science is the first creation of man and his generation. To prove consistency of Islam with the scientific beliefs in this respect can undoubtedly contribute to promotion of Islam, which serves as the major objective of the present research. Using a descriptive-analytic methodology, this paper seeks to examine Darwin’s theory of human evolution based on the outlook of Allameh Tabataba’i, the great philosopher and exegete of the world of Islam, as provided in Al-Mīzān Commentary. According to Allameh’s view, the verses of the Quran explicitly state that all human beings are decedents of Adam and Eve and are created through natural processes. However, the physical aspect of the creation of Adam and Eve is autonomous and directly from soil and mud and the spiritual aspect of their creation refers to the Divine Will and Divine Breathing. According to Darwin’s theory of evolution, man evolved from other animals as a result of the environmental requirements. One should admit, however, that this remains a scientific hypothesis which has not reached the level of scientific proof and certainty, as their proponents have failed to provide convincing responses to the challenges posed by scientists, philosophers and religious scholars. In view of Allameh Tabataba’i, there is consistency between science and religion and the theory of evolution remains a scientific hypothesis for which there is no absolute support, and even on the condition that it be true and given that it be supported by scientific and absolute evidence, the outward meaning of some verses of the Quran which reject this theory is open to interpretation.
