Research Paper
Quran and Quranic teachings
mohammad arab salehee; farideh pishvaei
Abstract
Social monotheism, which is a new term and one of the topics of social discourse, is based on Quranic research and is inspired by the key sentence La Allah Ilallah and many monotheistic verses. It has two main components of negation of worshiping other than God and proving the oneness and Lordship of ...
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Social monotheism, which is a new term and one of the topics of social discourse, is based on Quranic research and is inspired by the key sentence La Allah Ilallah and many monotheistic verses. It has two main components of negation of worshiping other than God and proving the oneness and Lordship of God, which is according to the Quranic verses. Each has sub-components. Considering that the dimensions and social identity of monotheism have not been clearly explained in the existing works from the perspective of Muslim thinkers, this research seeks to answer the question of how the components of social monotheism are analyzed from the point of view of commentators and traditions. Considering that worship is the basic meaning of social monotheism, what is the meaning of worship in Quranic culture?This research, which is organized by relying on the appearances of the verses indicating monotheistic topics and with an analytical-inferential approach, shows that some commentators have paid attention to the duality of the truth of monotheism in the Qur'an, and by adhering to interpretive traditions, they have compared "worship" to "obedience" They have made meaning. The proof of the truth of this interpretation is the words of some lexicographers in the meaning of the word worship.
Research Paper
Quran and Quranic teachings
maryam mozaffari; syedhosen shafieidarabi
Abstract
Introduction The facts in the field of "Qur'an studies" are indicative of the fact that the structure and content of the first and most important source of the world religion of Islam and the greatest miracle of the Prophet (PBUH) have long been the focus of orientalists. In the meantime, some of those ...
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Introduction The facts in the field of "Qur'an studies" are indicative of the fact that the structure and content of the first and most important source of the world religion of Islam and the greatest miracle of the Prophet (PBUH) have long been the focus of orientalists. In the meantime, some of those who have achieved a correct understanding of the verses of this supreme heavenly book and its miraculous nature, believed in the divinity and authenticity of the content of the Qur'an and the heavenly prophethood of Muhammad, peace and blessings of God be upon him, but another group tried to make the pure appearance of the Qur'an in its various forms appear unjustified and cast doubts on it. The word "Isthriq" (which is considered the root of the word "Orientalist") originally means "seeking light"; and in the term, it means "finding out Western scientists about Eastern sciences and customs"; therefore, this word is synonymous with "Oriental studies"; and what is meant by Orientalists in this article is: "Orientalists, scholars and researchers and knowledgeable about the issues of the Orient"; "Orientalists" in this research means a group of non-Muslim Western scholars who research and conduct research in the field of Islam and the Qur'an with different motivations (preaching, colonialism, and science). (Adapted from: Dehkhoda, Ali Akbar, No. Harf Mim, Part II, p. 347; Dr. Hassan Anuri, p. 6965 Oriental words; Dr. Moin's Persian dictionary, one volume, p. 100 Oriental words) Spoken and written works of some of them in the field of the Holy Quran, indicate that many doubts have been raised by them on the holy body of Islam, especially on the Qur'an; among them is the question of "the influence of the Qur'an on Jahili poems". The word "affect" in the word means effect and mark in something (Safipuri Shirazi, 2018, vol. 1, under the word "affect"). The meaning of "being influenced by works" means that a work has been influenced and shaped by one or more other works. A number of Orientalists believe that the Qur'an was influenced by Jahili poems. They have focused a lot on the poems of two poets: one is the poems of "Umayyah bin Abi al-Salat" and the other is the poems of "Amr'u al-Qais" (known as "Amir al-Shaara" of the Jahili period). The requirement of this doubt is that the Qur'an is not revealed and sent by God, but it is made and paid by the Messenger of God (PBUH). Of course, this article is the only answer to the question,Research Question(s)How to analyze and criticize the doubt of the influence of the Qur'an on the poems of Umayyad Ibn Abi al-Salat?Literature ReviewBy searching in books, treatises, theses, and articles, a specific work with the title "Criticism and examination of Orientalists' doubts about the source of the Umayyad poems of Ibn Abi al-Sallat" was not found, but general works in this field were identified: 1- The book Doubts and Responses, Knowledge, by Mohammad Hadi; This book has been translated into Farsi by a group of translators; and it was published under the title "Criticism of Doubts About the Holy Qur'an" by "Al-Tamhid" Cultural Publishing Institute of Qom in 2015; on pages 288 to 290 of this book; after raising this question: "Is the Quran influenced by Jahili poetry"? Attention has been paid to the fact that "Tasdal", in the book "Mosadr al-Islam" ("Sources of Islam"), quoted the words of some critics of the Qur'an. Regarding the effectiveness of this book, he has discussed some of the poems of the Jahilit era. The author of the book "Doubts and Rejections", in the following, answered this in a concise manner (p. 533); 2- The book "Orientalists and Quran" (1385) written by Mohammad Hassan Zamani. In a part of this book, the views of Orientalists and Western Islamologists about the origin of the Qur'an are discussed in general, and there is no correlation between the verses and the alleged works; 3- Book: The Hypothesis of Adaptation of the Holy Quran from Non-Divine Sources: Review and Criticism of Orientalists' Doubts, Author: Mohammad Saeed Fayaz, Editor: Ali Sharifi, Qom, Fallah Publications, 2013, first edition; 4- Book: Orientalists and Islam, author: Qutb, Muhammad, Cairo - Egypt, Wahba School, 1402 AH/ 1999 AD, Bi Cha; 5- Book: Collection of articles on the Qur'an and Hadith and the Qur'an and the Orientalists; a group of writers; under the supervision of Mohammad Ali Rezaei Esfahani, with the cooperation of Mohammad Javad Eskanderlou, Seyyed Haydar Tabatabai, Qom: Al-Mustafa International Translation and Publishing Center, 2016;MethodologyThe information of this research was collected in a documentary way and processed with a descriptive-analytical method.ResultsThe most important point and the result of the contents of the seven criticisms mentioned in this writing is: the existence of serious literary problems in the poems of "Umayyad Ibn Abi al-Salt" and the lack of strong or reliable literary techniques obtained from comparing the Qur'an with his poems, indicates that the mentioned doubt, is completely invalid, baseless, and inconsistent with the existing facts.ConclusionThe Qur'an with his poems indicates that the mentioned doubt is completely invalid, baseless, and inconsistent with the existing facts
Research Paper
Quran and Quranic teachings
mohammad baqer pouramini
Abstract
Introduction The arrangement of the universe belongs to God, and the divine verses, by proving the monotheism of God, make worship for God, and commentators believe that the condition of believing in God's Lordship can be recognized in the fulfillment of worship. What worship of God is realized after ...
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Introduction The arrangement of the universe belongs to God, and the divine verses, by proving the monotheism of God, make worship for God, and commentators believe that the condition of believing in God's Lordship can be recognized in the fulfillment of worship. What worship of God is realized after believing in His Lordship.Relying on the opinion of Ibn Taymiyyah Harrani, the Salafis state the threefold division of monotheism as "divine", "names and attributes" and "divine" and with religious and divine monotheism, simply believing in the monotheism of God is not enough and that they do. I do not consider Islam to be a person and they claim that the polytheists at the beginning of Islam believe in Allah, the Creator and Lord, and they are the only ones who disbelieve in divine monotheism.In order to prove that the polytheists are united in God's monotheism, they emphasize more on verse 31 of Surah Yunus: "Say: Who will provide for you from the heavens and the earth is safe for your deeds." The living are raised from the dead, and the dead are raised from the living, and whoever manages the affairs, they say to Allah. Under this verse, there are verses 84 and 85 of Surah Mominun, "Saiqulun Lallah" and by emphasizing its appearance, the Salafists attribute the management of the affairs of the world to God, and God is the manager of the affairs of the world, and by relying on this deviant interpretation, they consider it to be far from monotheism. They commit shirk in worship and fall into the vortex.The main subject of this article is the critical examination of polytheism in God's monotheism by the Salafists, and in this article, while explaining the polytheism of God in the Jahili era, he considers the Salafion's view to be incompatible with the Salaf's understanding. While analyzing the reason for the promotion of this idea, the order of worship is emphasized on Lordship and the inseparability of the two, and while examining the verses cited by the Salafis, the verses that refer to the polytheism of polytheists are mentioned. Basically, the numerous verses of the Qur'an consider the conflict of Meccan polytheists with the Messenger of God (PBUH) and the believers based on the Lordship of God Subhanahu wa Ta'ala. As a result, worshipful polytheism is associated with divine polytheism, and therefore the worship of God is realized after believing in His Lordship. The intentional mistake of the Salafis in considering Muslims as polytheists is not distinguishing between independent and rational planning in existence.Literature ReviewThis topic is mentioned in the book "Al-Tawheed and Shirk" by Ayatollah Sobhani and some of his theological works, the articles "Wahhabiun and Tawhid Raboubi" by Ayatollah Rabbani Golgani in the chapter of Siraj Munir, "Shark Allah Fi Qur'an". The Age of Decline in the Mirror of Natural Interpretation" written by Mr. Ali Khorasani has been reviewed in the Quarterly Journal of Natural Tafsir Research. But in this article, while explaining the emphasis of worship order on Lordship, the viewpoint of the Salafists and their reference to verse 31 of Surah Yunus can be criticized and inconsistent with other verses of the Qur'an.MethodologyThis article has been compiled using library sources in a descriptive-analytical way.ResultsThe planning of the world is exclusive to God, and the divine verses, by proving God's monotheism, make worship exclusive to God, and therefore God is the reason for worship.By promoting the belief of the polytheists who believe in the monotheism of God and the distorted interpretation of the Qur'anic verses, the Salafis are trying to accuse Muslims of polytheism and their distance from the monotheism of worship, but in this way, they have committed several big mistakes:The analysis of the verses of the Quran, especially verse 31 of Surah Yunus, is wrong by the Salafists, and this passage from the verse "Siqloon Allah" is for the welcome and the future, and it shows the importance that such a word was not in the mind and expression of the polytheists, and they actually believed They didn't have it and if they think about it, they will admit it soon.The verses of the Holy Qur'an are proof of the polytheists' reflection and opposition in the category of God's Lordship, and even they openly considered idolatry as Lord, and the Qur'an considers the conflicts of the Meccan polytheists with the Messenger of God (PBUH) and the believers to be based on the Lordship of God, Glory be to Him.The view of the Salafis in the polytheists' belief in the Lordship of God is incompatible with the opinion of the Salaf who are companions and subjects, and it calls into question their following the Salaf.Belief in the independence of beings is the influence of polytheism in God's monotheism. However, the belief that some of God's special servants, such as some prophets and pure imams, have the power to do these things by God's permission, is not only polytheism, but also monotheism. The deliberate mistake of the Salafis in considering Muslim polytheists is not distinguishing between independent planning in existence.
Research Paper
Quran and Quranic teachings
Roohallah MohamadAlinejadOmran
Abstract
Introduction According to the dominant thought in Islamic theology, distorted narrations are not acceptable, and especially Shia from late times to the present era, believe in the originality of the revelation of the Quran and its incorruptibility and that the contents and words of the Holy Quran have ...
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Introduction According to the dominant thought in Islamic theology, distorted narrations are not acceptable, and especially Shia from late times to the present era, believe in the originality of the revelation of the Quran and its incorruptibility and that the contents and words of the Holy Quran have never been distorted, but some reports from Sometimes the sayings about the acceptance of the occurrence of distortion in the Qur'an are carried by the Shiites, and it harms the idea of incorruptibility in the eyes of the Shiites. The claim of abstract knowledge and the support of validity by distorting the Qur'an in the words of Akhund Mohammad Kazem Khorasani (died 1329 AH), a jurist and usulist, the author of the book Kefayeh al-Asul, is one of the cases that raise doubts, and addressing it and rereading and analyzing the view of this Shia thinker on the issue of falsifiability makes the Quran very important.Research Question(s)What is the concept of helping credibility in the mullah's statement about distorting narrations? And does Khorasani Mukhtar believe in distorting the Quran?Literature ReviewHowever, until now, several researches have been conducted on the proof of the non-distortion of the Holy Qur'an, among which the work closely related to the present research is an article titled "Critical Analysis of the Twelve Reasons of Muhaddith Nouri in Proving the Distortion by Deficiency" by; Maryam Qolizadeh Pasha, Abdul Hadi Faqhizadeh, Mahmoud Vaezi and Maleeha Al Sadat Seyedreza, published in the journal of religious research, period 20 autumn and winter 2019, number 41, which proves that most of the narrations in the book are obtained from unknown or fake sources. They are related to the difference in readings, which are either related to the way some Quranic words are recited or provide a special interpretation of some verses. But from the point of view that Makhund Khorasani's point of view is re-examined, it is unprecedented and innovative. The review goes under these subheadings.MethodologyIn this article, with a descriptive-analytical method, the general rationalistic approach of Makhund Khorasani and his principles in expressing the authenticity of the book's appearances are introduced, and the aspects of Makhund's reasoning about distorted narrations are discussed.ResultsThese are all the arguments mentioned by Akhund Khorasani in the form of distortion of the Qur'an, but if we look carefully at his words, there is no trace of acceptance of distortion, especially regarding the issue of distortion of the Qur'an, which certainly cannot be found, and it is sufficient that they following Sheikh Ansari, he considered it as a possibility and did not attribute it to any ancient group.DiscussionFrom the point of view of Akhund Khorasani, verses about the resurrection and the quality of resurrection, stories, proverbs, rulings, etc., are distortions of the verses, where the authority of appearances has no meaning. And since it is an instructional ruling and requires reasoning, therefore, we do not have the authority of outward worship in them, and if there has been a distortion, it is not a problem for us. What is important for us is the authenticity of the appearances in the verses of commandments. Because the meaning of justification is only specific to the cases that are related to the act of the obligee, and therefore our abstract knowledge is practically and judiciously dissolved.After stating these things, the late Akhund Khorasani says: Our statement is correct if our general knowledge about the occurrence of abortion or tasheef is separate from the evidence, and only if we say that the evidence is connected with this occurrence of abortion or tasheef, then we will find knowledge. The evidence related to abortion is brief, but we don't know if this evidence is related to the verses of al-Ahkam or related to other verses, then we will find a problem. Because we know that there was evidence and it was aborted. We doubt the relevance of the omitted evidences to the verses of Al-Ahkam. And the doubt in the existing similarity creates a problem in practice for the revelations. They even give an example: like Mullah wrote a letter to us, it had three pages, one page was about instructions related to us, one page was Mola's own travel diary, which has no excuses or excuses for us, and the third page was explanations and clues. It was in relation to those first two letters. We don't know if this letter and the third page contained evidence that it is related to the letter that was related to our duties, or not that it is related to the second page that is the memoirs of Mullah's journey, as the wise say; you act on that first sheet and don't pay attention to this doubt, if this third sheet is lost and you don't find it, say, God willing, that third sheet is not related to evidence contrary to what appeared in that first sheet.Yes, if we doubt whether it was the third sheet or not, the late Makhund says that the wise do not pay attention to doubt here. But if we know that there was a third sheet and it was lost, we don't know which part of Mullah's letter this third sheet was related to, here rational people pay attention to doubt and do not act on that appearance in the first letter.ConclusionThe findings of the article indicate the critics' misunderstanding of Akhund Khorasani's view of distorted narrations. This is despite the fact that the late Akhund considers the idea of distorting the Qur'an to be completely invalid. In expressing the authenticity of the appearances of the words of the Qur'an, he considers it to be a non-excellent abstract knowledge and lacks justification, which is basically not proof and does not harm the validity of the appearances of the Qur'an. Based on this, Makhund's discussion has nothing to do with accepting the validity of distorted narrations, but based on his rationalistic approach in the position of investigating and responding to an impossible assumption and possibility, and that the possible assumption is not logically impossible. Belief in the principle of non-distortion of the Holy Quran is undeniable among Shiites, especially the late Akhund Khorasani.
Research Paper
Quran and Quranic teachings
ali aqajani
Abstract
Introduction The topic of political participation is considered one of the most important and delicate political challenges and debates both in the field of opinion and in the field of action in Iranian society and in the contemporary period, especially in the system of the Islamic Republic of Iran. ...
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Introduction The topic of political participation is considered one of the most important and delicate political challenges and debates both in the field of opinion and in the field of action in Iranian society and in the contemporary period, especially in the system of the Islamic Republic of Iran. Therefore, in response to the question of the forms of political participation in the religious legitimate political system in the approach of the Qur'an, the hypothesis based on the theoretical framework of the forms and types of political participation in political science and the method of thematic interpretation of the Qur'an follows that: types of participation aimed at political action, supportive, questioning, critical and protesting, selective, decision-making, organizational and negative/controversial political participation under the legitimate political system is one of the positive and negative types of political participation under the legitimate political system. Each of these forms is also based on the reasons and evidences in the Qur'an, the negative type of which is rejected from the Qur'an's point of view. The necessity of supporting the legitimate political system based on verses such as Nafar, Jihad, Hijra, etc.; the necessity of acting on the decisive result obtained from the consultation by the Sharia ruler and especially the non-infallible one in non-revealed matters; the need for criticism, leadership, and creditability; and the desirability of competition in better and stronger administration of the society is one of the findings of the research. In the preparation of the research, the research tends to a theory that it calls the theory of maximum conditional political participation, which considers the people as the owners of political rights, but considers the jurists to be generally and potentially appointed, but leaving the power is the act of political power. They are based on the acceptance and choice of the people, and political participation is a basis of the legitimacy of the political system. This theory can be the best interpretation of religious democracy.Investigating political participation in religious texts, especially in the Holy Quran, requires attention to several points. The first point is to pay attention to this subtle issue that it is not possible to take the concepts of today such as political participation which is discussed in the contemporary environment completely from the concepts and terms of yesterday and try to impose all its conditions and rulings on today to show or impose today's conditions and rulings on the concepts contained in the Qur'an. On the one hand, the research has analyzed the supportive, critical-reformative, competitive-selective models in the Quranic attitude and has shown the different dimensions of political participation under the legitimate political system in the Quran based on thematic interpretation sources. On the other hand, the research, based on the method of interpretation of the subject, which is a collection based on theory and comprehensive ijtihad in a specific subject and problem, has an opinion on a theory that it calls the theory of maximum conditional political participation or political participation and implementation. This theory considers the people to be the owners of political rights, but unlike the selection theory, it also considers jurists to be generally and potentially appointed, but their removal from power is based on the act of their political power based on acceptance, influence, and choice, and in a word, the political participation of the people. and since the people are the electors of the ruling jurist, they have the possibility of being present and playing a role in all kinds of political participation. From the perspective of research, this theory can be the best interpretation of religious democracy. But if we do not accept this opinion, their verses and texts and their conceptual network indicate that the path of maximum political participation under the leadership of the jurist is open. Based on this, the levels of political participation according to the political system can be divided into two sub-categories: legitimate political system and illegitimate political system, which have two types, positive and negative. Participation is aimed at supportive, questioning, critical, and protesting political action, participation is aimed at selective political action, participation is aimed at decision-making political action, and participation is aimed at organizational political action and negative/controversial political participation under the legitimate political system. It is one of the positive and negative types of political participation under the legitimate political system. Each of these is based on reasons and evidences in the Qur'an, the negative type of which is rejected from the Qur'an's point of view.
Research Paper
Quran and Quranic teachings
Hossein Rafiee; mohamad mohamad laski; mohsen habibi; Ahmad Shahrabi Farahani
Abstract
Introduction The translators and commentators have mentioned the four meanings of “anna” and its place in verse 39 of Zoukhrof surah. Among these, two possibilities are mentioned in the description of the literature. In the first possibility, the “anna” is in the infinitive format ...
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Introduction The translators and commentators have mentioned the four meanings of “anna” and its place in verse 39 of Zoukhrof surah. Among these, two possibilities are mentioned in the description of the literature. In the first possibility, the “anna” is in the infinitive format so the final phrase of the verse becomes the “subject” of “Lan Yanf’akom”. The explanation is taken from “ez” or from the general meaning of the verse. Some of the translators, and commentators have explained this verse based on this possibility. In the second possibility the “anna” is in infinitive form too, but the final phrase is in an explanatory role (Mafoul-lah). The “subject” is a pronoun in this case. Some of the commentators analyzed the verse on this possibility.Some of the translators, and commentators said two different possibilities that the linguists did not said those two. So in the third possibility, the “anna” is non-infinitive and the final phrase has “consequence” meaning. In the last possibility, both “anna” and “ez” in “explanation” meaning. They explain the final phrase in a non-infinitive format.To choose a criterion composition, the possibilities have been explored. At first, these possibilities were described based on literature books, Quran translations, and interpretations. After that, the reasons were explained and reviewed. Finally, we evaluated among the possibilities.Research Question(s)Main question: What is the translation and composition of the criteria in verse 39 of Zoukhrof surah with emphasis on “anna” and “explanation” meaning?Sub-questions:What is the position of “anna” in Arabic literature based on the literary analysis of verse 39 of Zoukhrof surah?How is the reflection of the concept of “explanation” in the Persian translation based on literary study about “anna”?What is the difference between translators, and commentators in literary analysis of verse 39 in Zoukhrof surah?What is the main reason for the disagreement between explainers based on literary and interpretive evidence?How is the composition and translation of the criteria based on the analysis of evidence and the relationship of this verse to others?2. Literature Review Many books and articles have been written in the study of “explanation meaning”. Among them is “The Method of Explanation and its Ways in Holy Quran” book by Mr. Yunus Abdolmarzok al-Janabi. He defined “explanation” in Arabic and its formats in the Quran. But he did not discuss the translation of “explanation”. The second is the “Explanation in Jar letters meanings” article, It was written by Seyyed Mohammad ibn-e Rasoul and Somayeh Najaf Abadi. They discussed the translation of explanation letters that influence choosing the correct translation of verse 39 of Zoukhrof surah. The third is “The role of context in the explanatory and emphatic meaning of this and its effect on endowment and initiation” article, It was written by A’zam Parcham and Fatimah Zamani; this article was used in the “explanation” definition, the differences between “anna” and “enna” in delivering “explanation meaning and Persian translation, the effect of choosing each meanings in endowment and beginning in “Anfal” and “towbah” surah.This paper will focus on translation and literature study. One of them is the literary study of “anna” in a compressive way. The other is the concept of “explanation” in relation to “anna”. The third is collecting all of the combined and semantic possibilities of verse 39 of Zoukhrof surah based on syntax scientists, translators, and commentators. The fourth is examining the correctness or incorrectness of each possibility and choosing a better possibility and translation and interpretation based on it and the interpretation of the Quran by the Quran method.MethodologyThis article is done by a descriptive-analytical method and library references. At first, the combined possibilities were described. After that, they were analyzed based on pieces of evidence. Finally, the correctness combined in verse and the translation and interpretation based on it were selected.ConclusionFor the translation and combination of verse 39 of Zoukhrof surah, the literary study in this verse and transferring “explanation” meaning in translations were discussed. In this discussion, we used three groups of ideas: syntax scientists, translators, and commentators. Based on they ideas, the verse has four combined and interpretive possibilities. Two possibilities (the third and fourth possibility) did not have literary support; so they were incorrect. In other possibilities, they have literary support but if this verse each to similar (49/A’raf) verse in its literature and meaning, the first possibility is the only correct state. So the translation based on this possibility is (Because of the injustice you have done in the world, it will not benefit you to share in the torment on that day).
Research Paper
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.
Research Paper
Quran and Quranic teachings
Mohammad Sedghi Alanq; Ali Rajabzadeh; Mohammadvali Asadi
Abstract
Introduction Witnessing the Messenger of God (PBUH) and the believers to the actions of people and seeing those actions in this world and testifying to them on the Day of Judgment, as well as testifying to the preaching of the Prophets (PBUH) and the actions of their nations are the certainties of the ...
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Introduction Witnessing the Messenger of God (PBUH) and the believers to the actions of people and seeing those actions in this world and testifying to them on the Day of Judgment, as well as testifying to the preaching of the Prophets (PBUH) and the actions of their nations are the certainties of the Holy Quran. However, despite the fact that the main issue is accidental, there are many issues such as who are the believers who witness, how they know about people's actions and endure their martyrdom in this world, and the testimony of the Messenger of God (PBUH) and his Ummah on the Day of Judgment about those actions, and also whether it is meant to see people's actions. In this world by all the ummah, even their corrupt people and their witness in the hereafter, or is it meant to see certain people from the ummah? And other issues are disputed among the commentators of the Holy Qur'an in such a way that the original issue of the certainty of the witness of the Messenger of God (PBUH) and the believers on the Day of Judgment has been faced with ambiguity. Therefore, the clear expression of the meaning of the Holy Quran and the removal of ambiguity in these issues indicate the necessity and importance of thisResearch Methodology:The method of research and data processing of this article is to describe the opinions and analyze them based on the desired verses in the interpretations. The method of collecting research data is in the form of library and data collection. Therefore, this writing, by examining the verses of Surah Al-Baqarah 143, Surah 105 at-Tawbah, and Surah 89 of Nahl and the related interpretations, is a scientific effort in the interpretations, with the aim of clarifying the truth of the testimony of the Messenger of God (PBUH) and the believers on the Day of Resurrection, from the perspective of the Holy Quran. The clear expression of the meaning of the Holy Quran in the mentioned issues shows the necessity and importance of this discussion.The hypothesis of the problem:According to the light and explanation of the Holy Qur'an and its guidance, the author believes that if with an empty mind and with the aim of understanding the truth! Pay attention to the Qur'an and study it. The Holy Qur'an itself must have clarified the main issue and its aspects. Therefore, in order to understand the clear meaning of the problem, the various interpretations of the parties, especially the interpretations of Mufatih al-Ghaib by Fakhr Razi and Ruh al-Ma'ani Alousi from the Sunnis and Majmael al-Bayan Tabarsi and Al-Mizan by Allameh Tabatabai from the Shiite commentators as representatives expressing the views of the two schools and some other interpretations are referred to and examined. Background of the research: Many articles have been written on the martyrdom of the Messenger of God (PBUH),Some of which are mentioned:The article "The Holy Prophet (PBUH) is a witness to the actions of the prophets" by Fadel Lankarani, published on the website (Shafqna) on 22/8/398, the author considered verse 143 of Surah Al-Baqarah to be the virtue of the Messenger of God (PBUH) and proof of Imamate, but the discussion of the presence of an infallible witness until the world did not end.The article "Quran and the problem of witnesses and the guidance of the chosen ones" written by Noor Allahi and Shaker, published in the scientific Journal of Belief and Theological Research of Saveh Islamic Azad University, Fall 2019, the authors prove the martyrdom of the Prophet (PBUH) with verse 143 of Surah Baqarah and the presence of another witness. Imams of Tahirin (AS) have considered that witness as an example with narrations, but they have not addressed the issue of the presence of an innocent witness until the end of the world.In the article "The Holy Prophet is a witness to deeds", from the Encyclopaedia of the Hozah's Treasures, published on 24/4/2016, the author explained the meaning of martyrdom as one of the duties of the Prophet (PBUH) and the Imamate to be a witness to the deeds of the Ummah, but in the presence of an innocent witness until the end of the world is not over.The article "Prophet's Witnessing", from Persman Academicians, published on 5/11/2013, the author, referring to Surah Ma'idah verse 117 and the words of Jesus (PBUH), discussed the compatibility of the appearance of the Prophet with the witnessing of prophets in life and death. But he does not talk about the presence of an innocent witness until the end of the world and other articles on witnessing the Prophet (PBUH).The result and findings of the research: Examining the verses of the martyrdom of the Messenger of God (PBUH) and the believers on the Day of Resurrection showed that from the point of view of the Holy Qur'an, the presence of an innocent witness who is aware of the facts and motives of the Ummah's actions until the end of the world is a matter of course, so that he can testify to the same thing on the Day of Judgment. Differences of opinion in some of these verses agree that according to these verses, the presence of an innocent witness among the Muslim Ummah is necessary until the end of the world, but since most of the wrongdoings are hidden and the dominant motive of the actions is not known, then the witness who must testify according to He must see the truth and motive of the Ummah's actions, according to Fakhrazi's interpretation, it is not permissible to make a mistake to testify based on what he has seen of the facts and motives of the Ummah's actions. Be certain of the righteous and innocent believers who are blessed by God Almighty, and they are the ones who, with God's grace, can observe and witness the facts and motives of the perpetrators until the end of the world. Therefore, after proving the infallible witness from the perspective of the verses, the Imamiyyah, based on the traditions of the Ahl al-Bayt (AS), believe that the examples of these people are not among the Prophet (PBUH) and the Twelve Imams. Otherwise, the example of an innocent witness is ambiguous for the verse, and the meaning of the verse remains ambiguous. In this way, since according to Imami commentators, the verses are examples of the martyrdom of certain people who are blessed by God and are innocent, the meaning of the verses is not ambiguous for them. But Sunni commentators, because they did not mention the example of this innocent witness who is aware of the facts and motives of the Ummah's actions, so the example of the innocent witness is ambiguous from this point of view, and as a result, the meaning of the verses of martyrdom, according to these commentators, does not have the necessary clarity
Research Paper
Quran and Quranic teachings
Abdoljabar Zargooshnasab; Ali Hosinifar
Abstract
The negation of "junah" is an expression that is used in some religious discourses to express permission. Although in the majority of jurisprudential studies and reviews, the contents of this interpretation have been explained by relying on evidence, but the connection of this interpretation to some ...
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The negation of "junah" is an expression that is used in some religious discourses to express permission. Although in the majority of jurisprudential studies and reviews, the contents of this interpretation have been explained by relying on evidence, but the connection of this interpretation to some obligations has caused the emergence of the primitive idea of assigning it to the expression of obligation. The scope of application of this interpretation in verses and traditions, the way of ijtihad interaction of Imamiyya jurists with this interpretation, the conceptual analysis of this lexical item and the recognition of its contents in Sharia speeches are the issues that have been examined and processed in this research. It seems that the expression of the Shariah in the forms of the negation of "Junah", the negation of "Bas" and the order of prohibition, with the difference in the scope of application of these interpretations, have similarities to each other, and all of them are in the expression of justification and obligatory permission and the non-expression of something beyond that. are common In a descriptive-analytical way, this research deals with the semantics of the negation of "Jinnah" and its application in the Holy Qur'an, Sunnah and Fiqh, and has analyzed issues related to this, and aims to answer the following questions: Negation of Jinnah in the Qur'an and Hadith What does it mean? What are its contents and application in religious speeches? And what are the differences with similar interpretations?Introduction The phenomena of the words used in the book and tradition are the most important criteria for the jurist to deduce the religious rulings from these two important sources of jurisprudence. The validity of the phenomena in studying religious propositions depends on refining its minor details. What the science of the principles of jurisprudence is responsible for in linguistic matters is not just an examination of appearances such as the appearance of substance and the form of command and prohibition, concepts, generality, and application, but these are examples of the major validity of appearances that are commonly studied and analyzed in the prevalent books and works of the principles of jurisprudence. Other linguistic materials and structures are also found in the book and tradition, which, by discovering their appearances, can make the process of deduction easier and, in the light of their discovery, pay more attention to the coordination and harmony of jurisprudential propositions. One of the linguistic materials used in some Quranic and narrative expressions is the linguistic material "Junah"; in this research, assuming and accepting the systematicity of assertion, the discovery of the appearance of this linguistic material and the negation of its meanings has been the goal, and through this, an attempt has been made to open a new window to the path of deduction and inference in jurisprudence and the principles of Imamia and to take a small step towards the more.Research MethodThe researchers' attempt in this article has been to use a descriptive-analytical method and to explore the statements of linguists regarding the subject and the usage of the word "Junah" by utilizing documentary and library sources. They aim to investigate its Quranic applications, the opinions of interpreters and Imami jurists, and uncover the emergence of this linguistic material, and examine its negation.DiscussionFurthermore, clarifying the extent of the meaning and emergence of this word and its various applications, and its inclusion or exclusion regarding all religious rulings (both mandatory and recommended) is another question that has not been previously answered, and this research aims to address it. In other words, this study seeks to recognize the scope of the negation of this concept in jurisprudential propositions by examining its literal and linguistic meaning, and by using its applications, and to answer the question of whether the scope of the negation of this concept includes all jurisprudential propositions or is limited to a specific area of jurisprudence.After careful consideration of the literal meaning of the word "Junah" as expressed by linguists, and due to its frequent use in the sense of sin, it has lost its original meaning. Contemplating its Quranic usage and the opinions of interpreters and Imami jurists, the negation of "Junah" indicates permission in a general sense. In other words, the negation of "Junah" is equivalent to the negation of prohibition in voluntary human actions, which is consistent with the rulings of obligation, recommendation, dislike, and permission, and understanding its ruling requires evidence beyond the negation of "Junah".The report of this research can be seen as an opening to new approaches regarding concepts such as the negation of "Junah", the subsequent command, "It is not appropriate", "Curse", "Woe", and so on, and from this perspective, it leads to a more systematic inference of jurisprudence from the sources of Sharia.ConclusionThe following results were obtained in this research: A- The negation of "Junah" in the Quran and Hadith is limited to the sphere of voluntary human behavior and is only used in the realm of religious rulings, while the negation of "Ba's" is used both in the sphere of voluntary and involuntary behavior, and its application in legislation is not limited to religious rulings but is also used in the realm of customary rulings. B- The emergence of this interpretation conveys permission and allowance in a general sense, encompassing obligation, recommendation, dislike, and permission, and beyond this concept, there is no implicit indication; however, it is possible to use other parts of the Quran and Sunnah to imply the negation of "Junah" and derive a different meaning from it. The lack of application of this interpretation in the realm of customary rulings has made its implications straightforward, and this, in addition to the possibility of using evidence in its multiple applications, has led to a lack of discussion about its implications in jurisprudential studies. C- The evidence of affirming the negation of "Junah" can be supported by the statements of linguists and through the analogy of its meaning in customary usage, this basis can be strengthened in expressing it. D- The valid applications of the negation of "Ba's" and its scope in inference operations are much more extensive than the applications of the negation of "Junah", and this necessitates the inclusion and exploration of the conceptual negation of "Junah" in the negation of "Ba's". The narrational expression "It is not appropriate" is a similar expression to the affirmation of "Junah", which may be adopted from the meaning of some expressions that include the negation of "Junah", and the expression "It is appropriate" is similar and equivalent to the negation of "Junah".
Research Paper
Quran and Quranic teachings
Ali Mohammadi Jorkuye
Abstract
The criminal policy of Islam in the Qur'an is a different criminal policy in relation to crimes against human life, and social prevention is the most important aspect of it. Therefore, it deserves to be asked what strategies the Qur'an has thought of to curb and reduce crimes against human life in the ...
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The criminal policy of Islam in the Qur'an is a different criminal policy in relation to crimes against human life, and social prevention is the most important aspect of it. Therefore, it deserves to be asked what strategies the Qur'an has thought of to curb and reduce crimes against human life in the dimension of social prevention. The present article has explained these strategies by studying the verses of the Qur'an and the narrations related to the verses in a descriptive and analytical way in order to help those involved in the criminal policy of Iran in the fight against crimes against human life. Based on the findings of the research, the Quranic criminal policy of Islam has predicted the following strategies in order to eliminate the grounds of crimes against human life and prevent differences from turning into conflict: "Drawing a progressive and superior horizon in social relations based on the elements of unity and love and kindness, peace, peace and forgiveness", "Institutionalization of values such as tender human feelings and emotions, empathy and kindness", "An epistemological view of human beings as the highest of creations and based on the single origin of all human beings", "Remembering the covenant and covenant of the first human with God in preserving the life of fellow human beings", "encouraging to preserve human life and condemning crimes against human life". Introduction Today, after more than two centuries have passed since the introduction of the term "criminal policy" in the literature of criminal science, the thinkers of criminal science rightly believe that at the same time as the need for a general criminal policy to fight crime in any legal system, it is inevitable to have a differential criminal policy. In terms of some criminals, such as white-collar criminals or delinquent children, or in terms of some crimes, such as economic crimes or political crimes. The crime of taking human life is a very big and important crime that, in terms of the factors that play a role in its occurrence, as well as how to prevent it, both social, situational, and criminal, has characteristics that require a separate criminal policy. Therefore, the criminal policy of Islam in the Qur'an is a differential criminal policy that has different dimensions, and social prevention is the most important aspect of it. In this regard, the approach of all Islamic teachings in general and Qur'anic teachings in particular is that a person should reach a level of education, growth and recognition of the value of a human being, that he sees the violation of the regulations related to the protection of human life as inferior to his exalted human status and the thought of disobeying these regulations should not enter his mind, and if he imagines and thinks about it, he should consider doing it as harmful to himself and the society, and consider leaving it as necessary for his own and society's happiness and avoid it.In order to reach the Qur'anic social prevention strategies of Islamic criminal policy in order to curb and reduce crimes against human life, this article has studied these strategies in two stages; first, in the previous stage, he discussed strategies that prevent the creation of a platform for differences between people, and second, in the latter stage, he discussed strategies that prevent the difference from turning into a conflict between them, and under each of the strategies, the elements of formation of the donor has studied it carefully.Research backgroundThe existing research about this is general research about criminal policy or social prevention, such as; "Criminal Policy in Islam and the Islamic Republic of Iran", written by Seyyed Mohammad Hosseini, who has discussed the general topics of the criminal policy of Islam and Iran and its model regardless of a specific type of crime; "Fundamentals of the Criminal Policy of the Islamic Government" written by Jalal al-Din Ghiazi, which is about which model the criminal policy of the Islamic Government is among the various governmental and social models, and also aims to answer some doubts about the criminal policy model of Islam; "Preventive criminology" written by Ronaldo Clarke, who discussed one of the types of criminology, i.e. preventive criminology, and "Islam's role in preventing and reducing crime" written by Mehdi Alizadeh, who talked about Islam's prevention of crime in general, regardless of the specific crime. Therefore, none of these researches have differentially addressed criminal policy in crimes against human life or social prevention in fighting these crimes.Research MethodologyThis article is library research, the data was collected by the method of extracting data from the study of Quranic verses, authentic interpretations about verses, and narrations related to verses; then, he explained and analyzed the data using a descriptive and analytical method, and finally, he came up with strategies to help those involved in Iran's criminal policy in fighting crimes against human life.Final resultBased on the findings of the research, Islamic Quranic criminal policy has foreseen two types of strategies in order to eliminate the bases of crime against human life and to prevent differences from turning into conflict: previous strategies include: the strategy of "drawing a progressive and superior horizon in Social relations based on the elements of unity, love and affection, peace and forgiveness, and the strategy of "institutionalizing values such as tender human feelings and emotions, empathy and kindness" and the subsequent strategies which include: the strategy of "epistemologically looking at the man as Ashraf" creations and based on the single origin of all human beings", the strategy of "remembering the covenant of the first man with God in preserving the life of his fellow species", the strategy of "encouraging the preservation of human life" and the strategy of "condemning crimes against human life".The application of these strategies will create a society full of unity, empathy, kindness, friendship, love for each other, forgiveness, altruism and far from tension and disagreement, which will remove all the bases of disagreement, and in case of disagreement, the greatness of man in the eyes of people. Such a society and divine covenant, bowing to human life and strongly condemning the deprivation of human life will prevent this dispute and conflict from causing an attack on human life.
