جستجوی مقالات مرتبط با کلیدواژه « سلیمان » در نشریات گروه « علوم انسانی »

In verses 30 to 33 of Q 38, the Holy Quran mentions the story of Solomon and the horses. The interpretation of these verses and the explanation of the semantic link between them, as well as the relationship between the actions of the story and the actor of the story, Solomon, have faced exegetes with challenges. In the current research, to explain this story and understand its central homiletical and didactic doctrine, intertextual reading on three levels has been carried out: Jewish religious texts (including the Old Testament, Mishnah, and Midrash), pre-Islamic poems, and the Qur'an. According to the findings of current research, the doctrine of monotheism has been emphasized in this story. Solomon, the hero of the story, seeing noble galloping horses that were considered a powerful weapon in ancient times, perceived the power of horses, for a short moment, to be independent of God's will and considered them to be effective by themselves. Considering horses as an independent source of power causes him to fall in love with them and consequently neglects the remembrance of God.According to the results of this research, Solomon's action to free his soul from this preoccupation is giving away his beloved property, horses.

One of the similar verses in the Holy Quran about the life of the prophets is verses 32 and 33 of Surah PBUH, which are related to the employment of Prophet Sulayman in the army of horses; Since Allameh Fazlullah has risen to the interpretation of Al-Mizan in many positions with a critical approach, analyzing his views and matching his views with the views of Allameh Tabatabai, in addition to measuring the criticisms of Fazlullah against some of the provisions of Al-Mizan interpretation and also Explaining the meanings of the verses in question also reveals some of the false notions about the prophets. The present article uses a descriptive-analytical method to define the basis of acceptable interpretations of the similarities of the life of the prophets based on the three courts (including the general courts of the prophets, the special courts of the Prophet and the context courts) and while explaining the above three courts about verses. The subject is a comparative analysis of the opinions of the two commentators. The result of the research indicates that none of the objections of Allama Fazlullah to Allameh Tabatabai under the verses under discussion have been included,

The story ofSulaymān and the Queen of Sheba has been narrated in the Noble Qur’an and the Old Testament as one of the profound stories among the thinkers. From the comparison of these two narrations, it is concluded that although both scriptures have recognized the ultimate purpose of the Queen of Sheba was understanding the wisdom of Sulaymān and have confirmed the historical existence of Prophet Sulaymān and the story in terms of establishing social and human relations, lineage, knowledge, and wisdom of Sulaymān and so on, they are different with respect to the quantity and quality of narrating many aspects such as calling Bilqis’ throne, bringing an account by the Hoopoe Bird (Hud Hud), passing the glass surface by Bilqis and so on quoted in the Noble Qur’an with educational purposes whereas they have not been mentioned in the Old Testament. Besides, there are fundamental differences between the reporting method in these two scriptures in issues such as position (kingdom or prophethood), infallibility of Sulaymān from the beginning until the end of his reign, highlighting the process of converting to Islam and the promotion of the Queen of Sheba from idolatry to Tawhid (monotheism) and so on such that the most basic differences between these two narrations refer to their different approach and explanation (in terms of being for guidance or entertainment). Therefore, the comparative display of the differences and similarities as well as the the analysis of this visit in terms of method, structure, and content using a descriptive-analytical approach is considered the main innovative purpose of the present article.

The word promise generally means a promise to do something at a specific time or place in the future that the word "Va'd" is used for good news and the word "Vae'id" is used for bad news. According to theological discussions and verses of the Holy Quran, God fulfills His promises and His promises are never broken. Paying attention to divine promises is a method for encouraging people to obey God's commands and abandon divine prohibitions. Using a comparative-analytical approach, this study has examined the divine promises in the Qur'an and the books of Chronicles, especially the promises that God has made to David and Solomon (a.s.). The findings show that God's promises to David were fulfilled based on the Qur'an; but the Qur'an does say anything about the fulfillment of God's promises to Solomon. Of course, according to the history, they are also realized.

Jam is the first human being in Iranian myth of creation and Solomon is the third Sami king of Israelite people. The Iranian people"s familiarity with Solomon through the Holy Quran and its interpreters contributed to the thematic coincidence of Jam and Solomon within the historical texts and , in consequence, entered into the Persian poetry. The current research intends to determine the relationship between both of these figures while also providing a new recognition of Jam mirrored through Solomon. The results of this quantitative- qualitative research which used an analytical descriptive method include: a) – the most prominent reason for coincidence and intermingling of Jam and Solomon is their similar personalities together with Islam"s entrance into their land, b)- although Solomon overtakes Jam in terms of frequency within the Khorasani style of poetry , he is influenced by the length, importance, generality of the elements, cultural variety of the Iranian people and intrinsic flexibility of the myths while Jam appears to influence them.

The verses78 & 79 of the Quranic chapter al-'Anbīyā' are perhaps the most important arguments through which the issue of Prophets’ 'Ijtihād is to be argued and approved. Shiite and Sunni exegetes have had various and different opinions on the issue. The present work is intended to report and analyze the commentaries and to probe the approval or rejection of the theory of Ijtihād in the Holy Quran. The ideas of prominent Shiite and Sunni exegetes and scholars including Bayḍāwī, Najm al-Dīn Rāzī, Fakhr al-Dīn al-Rāzī, ‘Abūsu'ūd Efindī, ‘Ālūsī, Shāfi'ī, Juwaynī, 'Abū Ḥāmid al-Ghazālī, Naẓẓām, Zamakhsharī, Jubbā'ī, 'Ibn Bābiwayh Qumī, 'Ibn 'Īsā, Balkhī, Imam Ṣādiq (A.S.) and Ṭabrisī are presented and investigated here in this paper. Religious Jurists, Mutazilite and Shia scholars’ viewpoints, 'Allāmah Ṭabāṭabā'ī’s theory, as well as, Mukhtiahs and Muṣawwibas’s opinions on the issue of the Quranic basis for 'Ijtihād are the most important topics discussed here.

One of the arguments of Wahhabites against requesting and asking the Godly Men for our needs is the fact that answering these requests is out of human ability, that is to say, these are the kind of issues that only God has the ability to do (things that just God can do). Requesting from Godly Men is not permissible and is considered polytheism.  Al-arusi is one of the Wahhabites scholars that has included the given verse in his book and has interpreted it differently from the mainstream of Sunni interpreters. This verse contradicts Wahhabites viewpoint. Based on this verse, although bringing a throne from a distant land in a few seconds is out of the power of an ordinary human, Prophet Solomon asks for Belqays’s throne. In the present writing the verse has been elaborated on and the viewpoints of Wahhabites and doubts casted by Al-arusi regarding this issue has been reviewed. The claim of Wahhabites about the verse is not supported with solid arguments.