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.
Kavoos Rouhi Barandagh; Leila Moradi
Abstract
Wahhabism has particular views on various topics apart from other religions and Islamic sects. One of the specific beliefs of this sect is differences in explaining issues related to leadership and the saints of God, which is based on the special foundations about the definition of heresy and its various ...
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Wahhabism has particular views on various topics apart from other religions and Islamic sects. One of the specific beliefs of this sect is differences in explaining issues related to leadership and the saints of God, which is based on the special foundations about the definition of heresy and its various manifestations which has been formed. Wahhabism with the rejection of cause and effect system has denied the grace of Imams as a medium and as a result consecration and resorting to Imams and wanting healing from them is heresy and visiting their graves is innovation. This article by showing the fundamental deviation of this sect in analyzing polytheism with emphasis on the views of Allameh Tabatabaei has criticized it and has reached to the conclusion that loose irrational ideas of Wahhabism has caused advocate scholars of this sect to present an incorrect definition of the manifestations of heresy and development in its scope. With reference to the opinions of Allameh Tabatabaei in Almizan can easily become aware of Wahhabism’s mistaken beliefs about instances and many other actions such as God’s blessing and invoking the prophets and saints and asking intercession from them and visit their graves and oath of God, deemed to be outside the scope of heresy.
seyed hasan bathai golpayegani
Abstract
Monotheism and ikhlās (literally sincerity) have always topped the divine agenda followed by the holy prophets. According to the Holy Qur’an, humans and genies were solely created to worship God sincerely. Not only “sincerity”, but also words and phrases such as “desiring His ...
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Monotheism and ikhlās (literally sincerity) have always topped the divine agenda followed by the holy prophets. According to the Holy Qur’an, humans and genies were solely created to worship God sincerely. Not only “sincerity”, but also words and phrases such as “desiring His goodwill”, “who submits himself entirely to Allah”, “if they were sincere to Allah”, “who sells himself to seek the pleasure of Allah”, “only seeking the countenance of Allah”, “pure”, “devote yourself to Him” all prove this claim. While some scholars denounce worship for the sake of entering paradise or avoiding hell against sincerity, it is hypocrisy and worship for the sake of winning worldly gains which is against sincerity. Therefore, sincerity varies according to the knowledge of the worshipper and has, thus, different stages. This article addresses sincerity in belief, worship, zakāt, khoms, hajj, umrah, jihād, infāq, it’ām, bai’at, hijrat, witnessing, alms-giving, and so on. Allah the Almighty refers to prophets as mukhlīs (literally sincere) servants who asked nothing for their mission.
