جستجوی مقالات مرتبط با کلیدواژه "عیسی (ع)" در نشریات گروه "علوم انسانی"

Poets use Qur'anic verses, hadiths, historical stories, historical figures, famous stories such as the stories of the prophets to evoke immediate meanings, to create pristine and enigmatic, soulful and soothing themes for the hearts of knowledge-loving and truth-seekers. The audience and visualization of the events in the texts and poems is known as hint. Exalting the content of the mystical conduct and replacing the soles of Sana'i soles in the field of knowledge and mysticism of alchemy was completely unique. He learned alchemy from him and fulfilled the right of a teacher. This old alchemist did not benefit from the mentioned themes in writing his poems and works. In this article, we aim to show the face of Jesus (pbuh) and the Christian culture in Attar's works to the Taliban, and the aim is to explain the hint. It is not necessary to show the basis of Attar's work, which shows the figure of Christian mysticism of Jesus (PBUH) in his poetry.

Hazrat Maryam (PBUH) has a special and privileged position in Islam and Christianity due to her role as the mother of Jesus (PBUH), but in the Quran, apart from being the mother of Jesus (PBUH), this honorable lady had outstanding human qualities and special purity. On the other hand, in the New Testament, her character does not have a very high status and sometimes she has not been confronted with the dignity of an ordinary person. After several centuries, special attention has been paid to him in the church tradition and they have progressed to the point of worshiping him; It seems that in the world of Christianity, after a trivial encounter with this purified personality in the first century, they have taken a step towards an extreme perception of her character and position until she was brought to a position worthy of worship in the following centuries. Using the content analysis method, this research aims to compare the personality and position of Maryam in the Holy Quran, the New Testament and Christian theology to show that the true description of this honorable lady has been made in the Holy Quran. At the same time, we will present a critique of the beliefs of the church tradition about the character and position of Maryam (PBUH).

With little reference to the works of Christian and Muslim scholars, researching about Jesus, it becomes clear that they often try to declare their own interpretation of Christianity as valid and dismiss other readings as invalid and rejected in a defensive and argumentative approach. It is not expected that the output of such research would lead to unity and harmony among the followers of the Abrahamic religions; a necessity that everyone acknowledges as essential for achieving global peace, understanding, and reconciliation. Based on this, the present article attempts to reconcile the conflicting reports of these two sacred sources in a harmonious, favorable, and compatible manner using the tools of documentary-library collection and a comparative-analytical method, while classifying the reports on Jesus in the New Testament and Shia narratives and determining the main position of the discussion. It seems that the use of other valid data in Islam and Christianity, attention to lexicography, contemplation in text translation, consideration of the context in which statements are made, the role of the speaker, as well as collective brainstorming and utilizing tools from it, are among the solutions that can help unravel the conflicting reports. This research has attempted to reach Jesus (AS) as a central figure in the New Testament and the Quran and Shia narratives, and then explain its possible reasons. The findings indicate that he does not have a specific title in the New Testament, but "Son of Mary" is his main title in the Quran and "Spirit of Allah" is his central title in Shia narratives. These terms are likely not unrelated to the fundamental concept of "Tawhid" in Islam and the doctrine of "End Time Reign" in Shiism.

The personality, traits, and roles of Mary (PBUH) are among the subjects examined in the entry "Mary" by Barbara F. Stowasser, professor of Arabic literature at Georgetown University, USA. This article was published in the fifth volume of the Leiden Encyclopedia of the Quran, pages 101 to 109. Given that encyclopedias are now regarded as primary and essential sources of information on various topics, referring to them is necessary. In her article, this American scholar addresses topics such as the birth, life, and guardianship of Mary (PBUH) and the birth of Jesus (PBUH). This present paper, through a descriptive-analytical method and using library data, particularly Shia interpretations, analyzes, evaluates, and critiques the aforementioned article. The findings of this research indicate that although the reviewed article has some strengths, the author’s sources are predominantly Sunni, which leads to many of her judgments regarding the key figures discussed, including Zachariah, Joseph the Carpenter, Mary, and Fatima Zahra (PBUH), being open to criticism. Six major points of critique are highlighted in this paper.

One of the intellectual characteristics of Molavi"s poetry is the use of Quranic concepts, including the use of Quranic characters. Molavi does not merely adopt a suggestive view in using the Quranic declaration; Rather, he interprets the elements of the Qur"anic stories, especially the character of the prophets, with a hermeneutic view. Rumi acts creatively in this process and creates rhetorical images from his interpretations.

The authors of this research, by describing and analyzing the data, after stating the generalities, analyze the types of intensive interpretative similes arising from the Quranic story of Jesus (PBUH) in order to determine the meaningful relationship of the frequencies.

In this research, the most frequent type of simile is the compressed (eloquent) additional simile, in which Rumi first interprets a story or a verse of the Qur"an based on the rule of running and applying and reaching the interior; Then, according to his rhetorical style, he creates original images such as Jesus of the Spirit, Mary of Love, the cradle of mold, the antichrist of grief, Mary of straw, etc., and this shows that Molavi looks at the stories and characters of the Qur"an with an internal and cognitive approach and a new look at It has the character of prophets including Jesus (pbuh).

Rumi mixes the story of Jesus (pbuh) which is an external matter with his mentalities and tastes and interprets it with a mystical perspective and he has opened this chapter to the audience that everyone can use images and combinations according to their understanding and attitude. To create poetry and rhetoric in the shade of interpretation. In this article, the authors have explained the forms of intensive simile in terms of the type of interpretation, creativity, and imitativeness, as well as sensory and intellectuality.

This article, with the descriptive method and analysis of the findings from library studies, deals with the comparative examination of the foundation of discourse theory of fidā’ (sacrifice) as the most central doctrine of Christian theology with the logical discourse of Islam and answers the question, “What is the viewpoint of the Holy Qur’an about it?” In the New Testament, Adam’s fault is considered a sin that is passed on to his generation through the body, and there is no other way to save people from their unwanted sin except by having faith in Jesus (A.S.) as God’s fidya (ransom). Belief in the Trinity and the status of Jesus as the son of God, the transmission of Adam’s sin to his generation and the blocking of salvation from it, the lack of the effect of the Sharī’a on salvation, the crucifixion of Jesus (A.S) as God incarnate are the foundations for supporting this theory. However, the Islamic sources consider Adam’s sin as abandoning the preferable (tark-i ūlā), do not consider sin to be contagious so that the human beings are unintentionally considered as sinners, do not accept the Trinity, view belief in God having a son as blasphemous, introduce Jesus (A.S.) as the servant and the messenger of God that enjoyed all human qualities who, in the end, was not killed and was taken to heaven, and consider Sharī’a to be applicable to everyone, even to the Prophet himself.

The Gospel of Jacob is one of the famous unofficial gospels (Apocrypha). In it, the birth and childhood of Mary and Jesus Christ have been discussed in detail. Studying and comparing these two stories in the Gospel of Jacob with the Qurʾān is important in many ways. The explanations of these two stories in the Gospel of Jacob have similarities with the narration of the Qurʾān and are closer to the Qurʾān and more harmonious with it than what is stated in the official Bibles. The study of these gospels, which for whatever reason have received less attention in the Christian world, and their comparison with the Qurʾān can reveal the intertextual relationships between the Qurʾān and previous religious texts; As it can be understood, the audiences of the Qurʾān probably felt the need to receive revelation from the Prophet Muḥammad in order to solve what problems and discover what ambiguities. In the upcoming study, by reviewing the stories of the birth and childhood of Mary and the birth of Jesus Christ in the Qurʾān, the official Gospels and the Gospel of Jacob, we will defend the greater similarity of the Quranic story with the Gospel of Jacob in comparison with the official Gospels.

In the early Christianity, women alongside men continued to spread new religion across the world. Some of them supported Jesus’s disciples in economic terms, and some others, traveled from village to village, from town to town in order to proclaim “the kingdom of God”. Thus, several women have been figured out as missionaries. Meanwhile, throughout early Christian writings, Mary the Magdalene is known as the companion (Σύντροφος) of Jesus. According to Christian writings, she witnessed the Crucifixion, and contrary to the disciple who fled, she remained faithful to her master (διδασκάλος) until the last breath, and she was the first one who saw the resurrected Jesus and began to report the disciples. Moreover, Gnostic gospels and Church fathers have cited her as an apostle (απόστολος) and even as a disciple. Particularly, Gnostic writings refer to a considerable intimacy between her and Jesus Christ. In ongoing research, by exploring the New Testament, Gnostic treatises, and the writings of Church fathers, we will examine her role and image in Christianity up until the end of Middle Ages, and will refer to Mary and Jesus’s relationship. Additionally, we will concentrate on the main fact whether one can regard her as an apostle.

The quality of life of Jesus has always been one of the most controversial issues even among Christians. In this paper, first, by documentary analysis and based on the early Christian scriptures, we have categorized three extractable views of these scriptures on the divine or natural nature of Jesus (PBUH), and then examined the perspective on Islamic scriptures. The divine nature, the divine-human nature, and the human natural nature of Jesus (PBUH) are three views that have been examined in Christian scriptures as well as the non-divine nature of Jesus (PBUH) that have been examined in Qur'anic thought. continuing with philosophical and theological analysis, we have addressed the paradoxes and some theoretical and theological difficulties facing some Christian views in areas such as "worship", "unity of the divine nature", the question of guidance, and the question of the intelligibility of God's action. The issue of "guidance" has been considered as one of the key goals of prophecy; that the biological propriety of the prophet with his audience essentially make guidance possible, and then at this possibility, it increases the possibility of fulfilling prophecy goals and favoring prophet and then the guidance, which can be extracted from the Holy Qur'an on the Prophet of Islam and the Prophets including Jesus (PBUH), and accordingly, the Prophet's invitation to the Qur'an was favored. But some Christian views that regard all or part of the nature of Jesus as divine are, theoretically and theologically: 1.the gradual realization of salvation and the concept of "guidance" throughout history, 2. the role of the human will of believers in the realization of this, and 3.The successes of the prophets are challenged in this regard, a challenge we have shown that the Qur'anic approach does not face

Prophet Jesus has a special station in the teachings of Islam and Christianity. His reappearance at the End of Times is accepted as an imminent matter. But as the view of Islam in terms of his Ascent is different from the distorted view of Christianity, there’s also significant differences of opinion in how and why his reappearance will be.
This writing is an effort in examining the quality of the reappearance of Jesus, peace be upon him, and analysis of the dimensions of his role at the time of reappearance with analytical-descriptive approach and explores the religious, cultural, social, political and economic aspects of the administration of Imam Mahdi, peace be upon him.
According to Islamic teachings, the reappearance of Jesus, peace be upon him, is wise and in line with making the monotheistic religion international and helping the true savior. On one hand, the reappearance as one of the conditions of the Hereafter, helps the belief in the reappearance of the savior and giving insight to its followers. Jesus Christ praying behind Imam Mahdi, peace be upon him, is an action coming out of obedience in Wilayah, which has a significant role in introducing a role model to the followers of Jesus Christ, peace be upon him. The ministry of Jesus, breaking the cross, his presence in killing the enemies of Imam Mahdi, peace be upon him, and promoting the word of Monotheism in the world, eradicating poverty and … are all of the role of Jesus, peace be upon him, at the time of reappearance.

The life of the prophets, as described in religious texts, was always an intersting subject of mystical thinking. Jīlī, who was a student of Ibn Arabī’s mystical school, studied the life of the divine prophets such as Moses and Jesus, which were revealed in Quranic verses and with allegorical interpretation he compared these stories with mental attitudes. Considering Moses’ life, Jīlī emphasizes the annihilation of human soul, unique truth of divinity, unveiling of duality in Divine creative being and at last the union of perfect man with God. He believes that Torah was the manifestation of qualitative names of God, while Gospel was the manifestation of essential name of God. God revealed Torah to Moses in nine tablets. He was permitted to preach seven tablets, but the other two tablets which were ''Power and Lordship'', belonged to Jesus. Jesus preached these two tablets to his people and as a result his people believed in Trinity and went astray. Jīlī believes that Gospel has esoteric and exoteric characteristics. According to him, the beginning verse of the Gospel, i.e. In the name of Father, Mother and Son, are the exoteric one. It could be compared with the beginning verse of Quarn, i.e. In the name of Allah, Most Beneficent, Most Merciful. The people of Jesus only comprehended the exoteric meaning of the verse and identified it with Spirit, Mary and Jesus. They ignored the esoteric meaning of the Gospel, that is the appearance of God in creation and the manifestation of divine names in bodily beings. Therefore they believed in anthropomorphism and restriction of the Infinite.