Quran and Quranic teachings
Mahdi Hassan Ahangari; muhammad nasiri
Abstract
Introduction In verse 61 of Surah Al-Emran, almighty God refers to an important event in the history of Islam called “Mubaheleh”. There are important and significant points in this noble verse. But in this research, two things were taken into consideration. First, the concept of Mubaheleh ...
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Introduction In verse 61 of Surah Al-Emran, almighty God refers to an important event in the history of Islam called “Mubaheleh”. There are important and significant points in this noble verse. But in this research, two things were taken into consideration. First, the concept of Mubaheleh itself, which in an analytical way by quoting the esoteric interpretations and mystical interpretations under this verse, by analyzing the sayings and foundations of these interpretations, it was tried to deal with the nature of the Mubaheleh act from a developmental and ontological point of view, and the second issue is the word, "Anfosana" (which, according to the opinion of two parties, is applicable to Hazrat Ali Ibn Abi Talib (PBUH). In this article, an attempt was made with regard to the words of Imam Reza (PBUH), who considers this verse to be the highest virtue of his ancestor, with double emphasis on the semantics of this verse. The word, beyond the exegesis and theological words, achieved a royal and existential knowledge of the soul of the Great Prophet (PBUH) on the basis of mystical knowledge and reached the knowledge of this sublime truth in the worlds of creation before the world of matter and even in the divine levels, and also based on the style of mystical anthropology should open a new window in relation to the soul of the Prophet (PBUH) and the prophetic truth (PBUH) to be a window to the transcendental understanding of the words of Imam Reza (PBUH).Research Question(s)What is the truth of the action of Mubaheleh from an esoteric and developmental point of view?How does the curse of the Perfect Human affect the development of the world?What is the real and existential truth of “Nafse Vahed” from a mystical point of view in the worlds before creation and the world of GOD knowledge?From the perspective of mystical anthropology, what is the relationship between “Nafs” and “Prophetic Truth”?Literature ReviewIn terms of sources, since most of the exegetical writings about the Mubaheleh verse have dealt with the historical issues surrounding this honorable verse, perhaps the first author to point out the truth of the content in the Mubaheleh verse is the book of Salim bin Qais Helali, this process continued throughout the centuries. In addition to narrating the narrations, the description of the event of Mubaheleh has been mentioned or detailed in hadith reference books such as Kafi, Manaqib, Kashf al-Ghomah, Behar al-Anvar, etc. In terms of historiography, among orientalists people like Louis Massinion and among Muslims, some Islamic scholars have written works in this field. The book Al-Mubaheleh Ibn Abi al-Azagar or the book Hal al-A'za, which is a description of Ma'mun's debate with Imam Reza (PBUH), written by Sheikh Ali Bin Ali Reza Khoei, Ayat al-Mubaheleh written by Ayatollah Seyed Ali Hosseini Milani or from Mubaheleh to Ashura by Mohammad Amini Golestani, a comparative analysis of the Mubaheleh of the Prophet (PBUH) with the Christians of Najran by Kamaluddin Gharab or a moment-to-moment report of the events of Mubaheleh written by Mohammad Ansari and etc. These are some important books and articles in this field. As it can be seen, most of these efforts have dealt with the event of Mubaheleh from a historical or theological point of viewMethodologyThe method used in this research is an analytical method. An attempt was made based on the primary data taken from mystical interpretations, firstly by analyzing these data, we arrived at the esoteric and ontological nature of the practice of Mubaheleh, and then, based on mystical foundations, the existential truth and kingdom of the self in the worlds before the material creation were discussed, and finally by analyzing the style and words of the elders in the field of mystical anthropology, an attempt was made to obtain a brief understanding of the existence aspect of the “Nafs” with the truth of the Great Prophet (PBUH).ResultsThe findings of this research, which was mainly done by delving into mystical interpretations and relying on hadiths mentioned by two parties, show that it is possible to reach a new concept of the truth of Mubaheleh, and that truth is that the perfect human being is the soul of the world. A perfect human being, due to his connection to the heavenly souls or his connection to the prism (the primal manifestation of truth, which is the basis of all manifestations), has truth beyond the world of possibility, and his relationship with the world is like the relationship between the soul and the body, so any change and anger in it will cause an effect on the parts of the underworld, and this effect is also a sign of his authenticity, and this fact is a matter of doubt according to the mystical cosmology.Also, for the deep understanding of the word “Anfosana” as one of the main axes of the discussion and the turning point of the honorable verse and the highest virtue of the Ali Ibn Abi Taleb (PBUH) in the words of Iman Reza(PBUH), it can be said: a kind of unity between the creation of light and the existential truth of the Prophet (PBUH) and Imam Ali (PBUH) is considered to be interpreted as a “Nafse Vahed”. Therefore, according to mystical interpretations, the use of the word "Anfosana" in the verse of Mubaheleh, which refers to the meaning of a single soul, cannot have an example other than the Ali Ibn Abi Taleb (PBUH), and this is not a matter of dispute. ConclusionAs it was clarified with careful research, especially with a mystical approach, this truth is beyond the intensity of the love of the Holy Prophet (PBUH) to the Ali Ibn Abi Taleb (PBUH), and in fact, the expression of “Anfosana” refers to a single soul and existential unity, light unity and the oneness and kingdom of those nobles is indicated in God's grace and their plurality should be considered in the world. From here, the words of Iman Reza (PBUH) who introduced the highest virtue of the Ali Ibn Abi Taleb (PBUH), in the verse of Mubaheleh, and thus the historical signs of the origin of the event, its theological and philosophical explanations, its hadith case studies and the eternal fruits of all of this will be shown in mystical interpretation.
Quran and Quranic teachings
mohamad shabanpour
Abstract
The Holy Quran mentions many proofs to prove the existence of God and his uniqueness. This abundance and multiplicity of proofs have always been of interest to theologians and researchers of Quranic sciences, and for a long time, they have tried to classify the proofs based on their similarities and ...
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The Holy Quran mentions many proofs to prove the existence of God and his uniqueness. This abundance and multiplicity of proofs have always been of interest to theologians and researchers of Quranic sciences, and for a long time, they have tried to classify the proofs based on their similarities and differences in order to overcome the multiplicity and ease of dealing with it. The classification of proofs of monotheism in the Qur'an into a) material proofs b) spiritual proofs c) and intuitive proofs used in verse 53 of Surah Fussilat. The present research is trying to answer these questions with a descriptive-analytical method: 1) Based on structural and thematic features, how can the large volume of these proofs in the Qur'an be classified? 2) Who are the real representatives and subgroups of each of these categories? 3) What are the effects of this classification and its real representatives? With the analysis done in this article, the total proofs of monotheism in the Qur'an were classified into three categories, then, twelve real representatives of them were categorized in a logical and completely Quranic way to make it easier to recognize the similarities and differences of the proofs and explain them. According to the findings of this research, the multiplicity of proofs is due to the multiplicity of middle limits, and the Qur'an has employed the middle limits and argued sometimes with the middle limit of «خلقکم» "Khalqakom" and sometimes with «یتوفاکم» "Yutofakom" and... sometimes with conjunction analogy and sometimes with exceptional analogy and... One of the effects of this diversity is to complete the proof for everyone, and the other is to give the mass of people and the middle levels of society the opportunity to easily understand the deep teachings of the Qur'an and provide the basis for understanding and dialogue.
ali maleki
Abstract
Providing security is one of the most important and basic needs of any society. Governments that can provide more security; will have more political, economic, and cultural development and, as a result, more efficiency and legitimacy. This study seeks to answer the question with a theoretical explanation ...
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Providing security is one of the most important and basic needs of any society. Governments that can provide more security; will have more political, economic, and cultural development and, as a result, more efficiency and legitimacy. This study seeks to answer the question with a theoretical explanation with a descriptive-analytical method and the approach of analyzing Quranic texts and narrations: According to the Mahdavi teachings in the Holy Qur'an and the narrations of the Infallibles, how the Mahdavi government, comprehensive and global security Provides synergy in the global arena and what are the characteristics of security in Mahdavi government? The most important finding of the present study is that; In addition to using occult aids, the Mahdavi government, due to the coordination of goals and the proper combination of political factors involved in the field of security and defense, causes the synergy of security at the global level. According to the teachings of Islam in the Qur'an and hadiths, this article examines the synergy of security and defense with regard to the goals of governments in the political sciences, and explores its features and advantages; In order to determine the coordinates of Mahdavi security both theoretically and in practice, to be a model for the development plans of Islamic states in the period of absence.
mohamad sedqi
Abstract
Throughout history, humanity has always suffered from all kinds of anxieties, unrests, stresses, fears, and terrible sorrows. In order to escape from all fears, sorrows, and unrests, he has believed in all kinds of recitations in rituals, emerging mysticisms, etc., and has become completely faithful ...
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Throughout history, humanity has always suffered from all kinds of anxieties, unrests, stresses, fears, and terrible sorrows. In order to escape from all fears, sorrows, and unrests, he has believed in all kinds of recitations in rituals, emerging mysticisms, etc., and has become completely faithful to them. In the meantime, the Holy Qur'an, as a book of life and cure of diseases, has provided methods for prevention and treatment of anxiety and achieving peace. What are the ways to overcome anxiety (stress) and achieve peace from the perspective of the Qur'an and hadiths? It seems that according to the Qur'anic anthropological basis and the narration that considers a man as a being composed of body and soul, the methods of overcoming anxiety can be divided into two general types: perceptive methods and behavioral methods. perceptive methods include beliefs and attitudes about worldly life and philosophy and the goals of hardships and sufferings and methods of behavior include Remembrance of God, virtue, and prayer, and the most important beliefs and convictions are belief in God and the Resurrection, each of which has a fundamental role in overcoming anxiety and achieving peace
morteza motaqinejad
Abstract
. Review: According to the semantic implications of the verses, it belongs to invalidity, belief, existence, action, or promise. False belief can be traced in the Qur'an in two ways: One: False causal belief: False belief that leads to the realization of other falsehoods; Such as the verse "... those ...
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. Review: According to the semantic implications of the verses, it belongs to invalidity, belief, existence, action, or promise. False belief can be traced in the Qur'an in two ways: One: False causal belief: False belief that leads to the realization of other falsehoods; Such as the verse "... those who disbelieve follow the false; Indeed, the infidels follow falsehood (Muhammad / 3). Following falsehood, which is a false act or an example of falsehood in this verse, which is the devil, is an existential falsehood, but in fact the cause of this act or the cause of the application of falsehood to the devil is disbelief, which is a belief. In fact, true falsehood is the same as belief. The real reason for reading doctrinal falsehood and considering other falsehoods as virtual is the same (Tabatabai, vol. 11, p. 455); What is more, there is a causal interest as a permissible interest here. True falsehood is the totality of verses, disbelief, polytheism, hypocrisy and disobedience of divine commands. Two: False beliefs: Examples of false beliefs stated in the verses: Blasphemy against God, blasphemy against the Prophet of Islam, refusal to accept the resurrection, denial of religious necessities, hypocrisy, theoretical polytheism, etc., are false. Existential void: Contradictory existence is void with the existence of right. Current falsehood: Belief in
cobra rastgoo
Abstract
Variation in its various forms in the Arabic language of the Qur'an, as a linguistic tool, has created a varied structure in this heavenly text that traditional rhetorical topics alone cannot derive from its aesthetic aspects and exhibit methodical and systematically the semantic implications of this ...
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Variation in its various forms in the Arabic language of the Qur'an, as a linguistic tool, has created a varied structure in this heavenly text that traditional rhetorical topics alone cannot derive from its aesthetic aspects and exhibit methodical and systematically the semantic implications of this phenomenon. Therefore it is necessary to apply a fundamentally structured theory which, unlike classical rhetoric, does not attach much importance to linguistic representation, in studying this remarkable linguistic industry and unveiling the profound meanings behind it. Accordingly, this paper, relying on the context and Semantic component model in modern linguistic studies and using descriptive-analytic (causal) method, seeks to prove scientifically and practically the factors influencing the use of Variation structure as an important linguistic tool and grammatical heterogeneity in the miraculous expression of the Qur'an. Examination of the Qur'anic data shows that this phenomenon is influenced by contextual and textual as well as semantic vocabulary units by creating artistic ambiguity, interpretive, motivational (syntactic) function, compression, concealment, decorative and thematic relevance in the text. As we examine the application of this tool, especially the male form of the male on the Qur'anic propositions, it can be justified by the theory of masculine neutrality in the case of both male and female in Arabic grammar. As well as examining the application of all forms of this deception to Qur'anic propositions, it can be justified by the theory of noun neutralization if applied to several different formulas in Arabic grammar.
MohammadReza Shahroodi; Mohammad Saeed Ansari
Abstract
This article reviews the five issues of the article "The Adam and the Angels, the Study of Mythological Elements in Islamic Resources" by the Orientalist Jew, Chipman. Chipman has used Jewish sources and some sources of Sunni sources and concluded that comparing Islamic narrations in Islamic sources ...
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This article reviews the five issues of the article "The Adam and the Angels, the Study of Mythological Elements in Islamic Resources" by the Orientalist Jew, Chipman. Chipman has used Jewish sources and some sources of Sunni sources and concluded that comparing Islamic narrations in Islamic sources with Jewish histories, it is stated that Islamic sources have a more comprehensive mythological inference in this field. Although he seems to have selected traditions from some Sunni sources, this can not be verified due to the review of the citations of the article. In this critique, it is mainly based on narrative narratives and sources of earlier Shiite sources, because Chipman has not been using Shi'i sources and a kind of singularity has been created in his essay. In comparing the arguments based on Shiite interpretations with the views of Chipman and their differentiation points, it has been determined that many of the traditions referred to in the Chipman is not endorsed by the Holy Quran and the infallibles (AS), and these narratives are Israelis and superstitions.
