جستجوی مقالات مرتبط با کلیدواژه "نبوت" در نشریات گروه "علوم انسانی"

Joshua bin Nun (AS) is regarded as one of the most significant and influential figures in Jewish history, known as the successor to Prophet Moses (AS). Historical records and hadith sources indicate that he was a descendant of Prophet Joseph (AS). While many of these sources affirm his prophethood, some narrations present a conflicting view, claiming that prophethood ceased within Joseph's lineage. This study seeks to explore Joshua's (AS) prophethood as described in these narrations and resolve this apparent contradiction. Using textual analysis and methods to validate historical reports, the study first gathers and evaluates relevant accounts about Joshua bin Nun's (AS) genealogy, ensuring their reliability. The evidence both for and against his prophethood is then examined in historical sources and hadith literature. Although some reports deny Joshua's prophethood, these texts show signs of transmission issues, calling their credibility into question. By referring to narrations that explicitly affirm Joshua's prophethood, alongside accounts that confirm divine revelation being sent to him, this study concludes that Joshua bin Nun (AS) was indeed from the lineage of Joseph (AS) and was among the prophets of the Israelites, attaining this role after the time of Moses (AS).

The scope of the law of the Ulul Azmi Prophets is one of the important issues of the principle of prophethood. To what extent does the universality or non-universality of the prophethood of these prophets interfere with their determination? Ustadh Subhani is one of the thinkers who, contrary to popular belief, has accepted only the universality of the Shari'ah of the Holy Prophet and considers the prophethood of other Ulul Azmi Prophets as regional and specific to a particular nation. For this reason, analyzing and examining their point of view is of particular importance. The method of this research is descriptive-analytical and critical and the main question of this research is that according to what arguments did Ustadh Subhani try to prove the regionality of the prophethood of some of the Ulul Azmi Prophets and to what extent did he consider these arguments acceptable? To prove his theory (attributing the prophethood of Noah, Abraham, Moses, and Jesus to their own people and the non-universality of those narrations), Ustadh Subhani presented narrative and rational arguments. And in rational arguments, the emphasis is on the inadequacy of the necessary infrastructure to make the invitation of these Prophets public. However, in the interpretation of the narrations, there is no difference between the original core of the invitation and the final audience of the invitation, and if such a distinction is made, the universality of their prophethood is certain and undeniable. Rational arguments can also be answered by sharing the prophetic propagation and raising people's level of understanding.

The history of the Holy Qur'an has a complete connection with the phenomenon of “revelation.” Why so is that the revelation of the verses of the noble Qur'an was only in this way, and receiving the heavenly message which is a kind of connection between the chosen and distinguished man with the unseen world, was fulfilled with “revelation.” Therefore, research is important in understanding revelation, recognizing and analyzing its meaning and nature accurately. The fact that revelation has different meanings in the Qur'an, it may lead to confusion of concepts and some may even doubt its nature and reduce revelation to the level of prophetic experience and consider the relationship between the two as the same. The premise of this article is that revelation is God's word to mankind, not prophetic experience. The word “revelation” in the Qur'an has distinctions and commonalities, the study and understanding of which can be of great help in proving this hypothesis. This article has been able to measure the understanding of the meanings of the word “revelation” in the Qur'an with the help of library tools and by analyzing different verses in the meaning of revelation. Then it is proven with narrative and rational reasons that the idea that [scriptural] revelation is similar to religious experience is fundamentally false. Hence, it is concluded that the empiricist view of revelation is a hypothesis of error.

“Revelation” is one of the most fundamental concepts of religion and is among the emanative principles in the fields of exegetic interpretation (Tafsir) and Islamic theology (Kalam). Meanwhile, individuals and deviant movements, such as the Ahmed Al-Hassan movement, seek to adjust the nature of revelation to approve their claim of prophethood. This research works towards the evaluation of the Yamani claimant’s perspective on revelation and the verse “Seal of the Prophets.” Using critical-analytical method, it addresses the robustness of definite religious foundations and enlightenment of various classes of society. The Yamani claimant believes that the "prophet” is connected to the angelic world and is aware of the Invisible. While being aware of the Invisible is crucial for any prophet, yet it is not sufficient on its own. Prominent figures such as Fatimah al-Zahra and the Imams (peace be upon them) acknowledged their knowledge of hidden matters, and yet they were not prophets. Furthermore, He has adjusted the groundwork to support his claim to prophecy by redefining the concept of "Seal of the Prophets" and considering the status of prophecy as something achievable.

There are both pro-prophecy and anti-prophecy views on Muhammad ibn Zakariya al-Razi. However, the correct view is that he was a rationalist and considered prophecy to be contrary to rationalism. Based on the book "al-A'lam al-Nubuwwah", six arguments can be extracted from the philosopher al-Razi that refute prophecy. These six arguments show that al-Razi does not believe in the necessity of prophecy as a special human knowledge and connection with God, but rather only to the possibility of it as a probable matter. In his view, the prophet has no special status, and all humans are equal in terms of knowledge and connection with God. This article uses a descriptive-deductive method to reconstruct al-Razi's arguments against prophecy and to critically analyze these arguments using an analytical-critical method.

The main objective of the present research is to assess the capacity of Islamic political philosophy (precisely Farabi's political philosophy) to address the efficiency of government through a comparative analysis of its foundational principles. Nowadays, government efficiency is considered one of the significant concerns of intellectuals and societies. The general judgment criterion for a political system depends on the extent of governmental efficiency. This research is based on the hypothesis that political philosophy, especially Islamic political philosophy, beyond the mentioned sciences, has suitable capacities for discussing the foundations of governmental efficiency. Among these, Farabi's political philosophy, one of the significant approaches of Islamic political philosophy, has a unique capacity to engage in the discourse on efficiency. The main research question is: What are the fundamental capacities of Islamic political philosophy, especially Farabi's ideas and thoughts, in confronting the concept of governmental efficiency, especially in laying the groundwork for efficiency? Understanding government efficiency in Farabi's thought requires presenting a conceptual framework or network related to efficiency in this philosopher's thought. In this research, an attempt has been made to extract these concepts and codes from the essential works of Farabi using a descriptive-analytical method. Some of the most essential elements of this conceptual network include happiness, virtue, wisdom, prophecy, love, and justice.

Education stands as a cornerstone of human existence, a tool wielded by prophets to steer individuals towards happiness. Their main endeavor in educating is the transition from polytheism to monotheism. Thus, this inquiry aims to elucidate the Quranic approach to nurturing monotheistic beliefs within the initial ten surahs of the Holy Quran, employing the Tanzeeli interpretation method through a comprehensive library research framework. The Quran's pedagogical framework is designed to cultivate monotheistic understanding in both belief and practice, fostering personal and communal devotion. What sets apart the Quranic method from other research in this field is its profound resonance with human nature, initially reminding humans of their weaknesses such as the worthlessness of their primary material existence and inherent ignorance, thus emphasizing the need for humans to commence their journey with a reverence for the Divine. The Holy Quran employs two educational methods, providing insight and motivational approaches to internalize belief in monotheism. By using commonsense reasoning, it deduces the monotheism inherent in creation and the monotheism of lordship, resulting in the worship of the singular deity (monotheism of worship), and by delving into the attributes of God, weaves together lordship and servitude, presenting a divine worldview by considering the origin of creation, the afterlife, and the validation of prophet hood. Ultimately, through motivational methods and utilizing both threats and enunciation, it focuses on human education. Initially, by describing the fate of the deniers, portraying the characteristics of the Day of Judgment, depicting the state of disbelievers in the hereafter, and illustrating the fate of previous humans, it addresses its audience with threats, then, using the tool of enunciation, it encourages individuals towards embracing monotheism, fostering a deeper connection with the divine.

Some Sufis have considered the Qur'anic story of Musa and Khizr, because of the superiority of Khizr over Moses in the appearance of the story, as a proof of the superiority of guardianship, vilayat, over prophethood, nubuvvat. In contrast, some others have spoken about the superiority of Moses' status over Khizr. Khizr's superiority over Moses creates theological problems, and to solve this problem in the words of the commentators and following them the Sufis, some cases have been proposed, some weak and some strong. Some of the cases may be counted as: Moses who was assigned to meet Khizr was not Moses, the prophet; Khizr was an angel of God and the prophet Moses was assigned to talk to an angel; Khizr's superiority over Moses was relative, not absolute; Khizr himself was a divine prophet and Moses' obedience to him is the obedience of one prophet to another prophet. The last answer is accepted by most commentators. Khidzr himself was a prophet and Moses' use of Khizr is similar to his use of Shoaib's companion. From the first interpretations of Sunnis and Shiites to our time, this opinion is mentioned by great commentators such as Tabari, Samarqandi, Beidawi, Andalusian Abu hayyn, and Sufis such as Bukhari, Qushairi, Hijwiri, Ghazali, Sana'i, Ain al-Qudat and Alaa al-Dawlah Semnani. It seems that among these sayings that help us in solving the issue of Khidr's superiority over Moses, this saying has more narration, because: firstly, it is confirmed by the narrations of the parties; And secondly, it does not contradict Islamic prophetology, and thirdly, it is in harmony with other verses of the Holy Quran.

The reasons for the necessity of prophethood have since long ago been of interest to many Islamic thinkers. Some, like the Ash‘arīs, who do not approve the rational good and evil, have considered only having a miracle as a condition to prove prophethood, both in terms of the truth of the claim and the content of the mission, but some others, such as ‘Adlīya and Mu‘tazila, have considered miracles as the only reason for claiming prophethood and have proposed different reasons to prove the necessity of a prophet. Fāḍil Miqdād, a seventh century theologian, and ‘Allāma Ṭabāṭabā’ī, a contemporary philosopher, have used different proofs and methods in expressing the necessity of a prophet. By adhering to the method of theologians and using the proof of divine grace (burhā-i luṭf), as well as by reasoning according philosophers’ method and using the proof of typical reforming of man, Fāḍil Miqdād has proved the necessity of the Prophet's mission. But ‘Allāma has not only rejected the two methods of Fāḍil Miqdād with substantial reasons, but also has provided numerous proofs such as the proof of human need for a perfect legal system, the proof of guiding man to the desired perfection, and the proof that the earth is not empty of an authorized guide (ḥujja). In this article, ‘Allāma Ṭabāṭabā’ī's opinion is elucidated as the preferred opinion for having apodictic proofs.

According to the Shia belief, prophecy does not have a static state but is dynamic and mobile, and the Shia Imamate is a continuation of the prophecy. All divine religions have completed each other until the time of the last prophet, who has complemented the religion of God. For the continuation of the religion, it needs to be described by perfect human beings who have the same qualities as the Prophet of Islam (PBUH). Based on this, the prophetic mission continues by the imam, who has all the privileges of the prophet, except for receiving revelation, and by having special characteristics and attributes, including spiritual guardianship, continues the duties of the prophet. The findings of this research, which was carried out in a descriptive-theological manner and with a theological approach, revealed that not only there is no contradiction or conflict between belief in the Finality of Prophecy and belief in Imamate, but Imamate is complementary to the Finality of Prophecy, and there is a special relationship between these two doctrines. Just as the existence of religion and Sharia requires the presence of a prophet, the survival of religion and Sharia depends on the existence of an imam. Therefore, religion’s need for an imam in continuity is the same as its need for a prophet in establishment.

Anyone who attains the position of prophethood is able to inform about God's decrees and orders. According to Islamic scholars, the issue of Khatam and Khatam of the Prophet of Islam is one of the essentials of Islam. Since finality is one of the main topics of Shia and Sunni thinking, the problem of some is that how is the Prophet of Islam the last prophet of God and the end of prophecy, while Jesus (AS) is alive now and the time of his reappearance will return to earth? Why, despite the presence of Jesus (AS), Hazrat Mahdi (AS) is leading the uprising of the end of time? In the same way, in the case of Hazrat Khizr - because he is a prophet of God - as well as Hazrat Elias and Hazrat Idris, such forms can be proposed that according to the Shia belief, they will return at the time of the appearance of Hazrat Mahdi (AS), do they still remain in their position of prophethood or not? In this article, using the descriptive-analytical method, the related verses and narrations have been investigated and the results show that the Prophet of Islam is the Khatam al-Nabieen and Khatam al-Mursalin, and we do not have any other prophet or prophet. If someone was a prophet at the same time or after the Prophet, it is not compatible with being the last of the Prophets, because with the finality of the Prophet AS), the legal revelation was interrupted. Prophet Jesus (AS), Khizr, Elias and Idris, peace be upon them all, their descent and presence at the time of the appearance of Prophet Mahdi (AS) does not contradict the seal of Prophets because they are Muslims and subject to the conditions of Islam and the Imam Zaman(AS) will be.

The identification of Dhul-Qarnayn and understanding the components of his story have long been of interest to Qur’an scholars. One of the pivotal elements in a more solid understanding of Dhul-Qarnayn concerns his Prophethood. The outcome of this discussion will be revealed in the adaptation of historical figures to him. This research, using the descriptive-analytical method and referring to written sources, seeks to investigate the characteristics of prophecy in the Qur’anic story of Dhul-Qarnayn. To this end, 11 components contained in the verses of the topic and the related narrations have been extracted, which have the merit of playing a role as proofs to prove the prophethood of Dhul-Qarnayn. These proofs are: Dhul-Qarnayn being addressed by the Lord; being sent forth; calling to monotheism; benefiting from God’s providence; benefiting from cause; entrusting judgment to him; monotheistic actions; news of the Day of Judgment, and comparing him to Imam Ali (A.S.). Matching these proofs with similar examples from the Qur’an and the use of valid traditions makes the system of the aforementioned proofs stronger towards the hypothesis.

The criteria of justice is one of the main components of the theory of justice, and considering its importance, the purpose of this article is to search for the criteria of political justice in the thought of Ayatollah Sobhani. By referring to Ayatollah Sobhani's works, thought and the logic of his thought and using the descriptive-analytical method, in the hypothesis of the research, it is emphasized that his type of analysis of the theological foundations that has a political-social extension, in his perception of the criteria of justice is politically effective and there is a meaningful relationship between monotheism, prophethood and imamate on the one hand, and political justice on the other hand, which can be seen in three stages: Gaining power, Exercising power and Monitoring the power. And on this basis, according to criteria such as: equality in opportunities and privileges, fair legislation, the possibility of active participation of citizens in politics, meritocracy, respect for the rights of critics and minorities, the sense of responsibility of citizens, the control of those in power, and the recognition of the right to freedom of citizens. acquired. This issue has not been investigated so far and therefore it is innovative.

This study delves into the examination of women's socio-political participation in the Islamic world. It aims to explore the historical context of women's position in other Abrahamic religions, including the teachings of Judaism and Christianity, and subsequently analyze their socio-political participation within the framework of the Quran, the primary source of knowledge for Muslims and the Islamic world. It appears that the fluctuations in Muslim women's political participation are intertwined with the historical and political developments of the Islamic world. In this regard, by focusing on the political transformations of the Islamic world, we can evaluate and analyze women's socio-political participation in the three eras of prophethood, imamate, and occultation. To achieve this objective, a descriptive-analytical approach is employed. The findings of this research reveal that, with the exception of the periods of prophethood, imamate, and the Islamic Revolution, in other historical periods, women have only been able to participate socio-politically from within the confines of the court and the ruling elite, and rarely have instances been observed from within the broader society. Following this, the article will endeavor to evaluate and analyze the socio-political participation of Muslim women in the three axes of prophethood, imamate, and occultation, after a brief introduction to the fundamental concepts of socio-political participation

Prophets have different functions in different dimensions of their duties. Prophethood and infallibility are closely related to each other, because according to most Muslims, every prophet should, at least partially, have the ability to avoid sins and mistakes. By proving the foundations of infallibility, the validity of the prophets’ words, actions and silent approvals will be meaningful and the correctness of receiving and spreading revelation will be established. The purpose of this article is to achieve the pattern of prophecy affairs in the scope of revelation and its layers and to present the connections between infallibility and prophecy based on verses and traditions, which has been conducted through qualitative research using the database method with the help of MAXQDA software based on open, axial, and selective coding. The result is a model that includes all types of functional affairs of prophecy before, during and after the revelation, which is made up of different sub-layers but homogeneous in terms of level and component. The findings of the research show that the different affairs of prophecy, such as receiving the revelation, guidance, teaching and reciting verses, calling to monotheism, staying away from idolatry and tyranny, cultivating souls, bringing good tidings, warning, etc. are can be categorized in three major components: “affairs before the revelation”, “affairs during the revelation” and “affairs after the revelation”. Such functions reveal the unbreakable connection between infallibility and prophecy. Some of the types of relationship between infallibility and prophecy that they bring about are as follows: infallibility causes the prophet to deserve the position of prophecy, infallibility preserves prophecy, infallibility is necessary in receiving, spreading, and stating the revelation, so that what is delivered to people is identical to what has been received by the prophet, and the last, infallibility covers the whole life of the prophet.

The principle of grace is one of the most important and influential beliefs among theologians and has a special place in theology. This principle plays an essential role in proving the necessity of sending prophets and appointing imams in the views of Shia theologians. There are various statements in theological works about the definition of the principle of grace, the reasons for the necessity of grace from the Exalted, and the proof of the necessity of sending messengers and appointing imams by referring to the principle of grace. Shia scholars such as Nobakhti, Sheikh Mofid, Sayyed Mortaza, Sheikh Tusi, Allameh Helli, and from among the later scholars, Sayyed Hashem Hosayni Tehrani, and Jafar Sobhani, have used the principle of grace in the debates related to proving the necessity of sending prophets and appointing imams. Some have considered the principle in accordance with divine wisdom, and some have treated it simply as God's grace and mercy. Some consider this principle effective in proving the issues of prophecy and imamate, and some deem it not worthy of reference. Finally, however, the words of Shia theologians all together prove the necessity of sending prophets and appointing imams using the principle of grace.

The language of the Qur'an is a language understandable to all and is organized in a structure consistent with human cognition. The use of the letters Jar and the adaptation of their spatial-sensory concept and their experience with the abstract and spiritual realms is an example of the adaptation of the language of the Qur'an to human thoughts. The present article seeks to examine the metaphorical role of prepositions in explaining the doctrinal concepts related to prophecy by descriptive-analytical method and using the basics of cognitive semantics. Findings show that conceptual metaphors, pictorial metaphors play an important role in expressing the authorities of the prophets. In some verses, God has expressed the doctrinal statements of the prophets using the prepositions and the cognitive meaning of the metaphors derived from these words. In such a way that the role of these cognitive mechanisms in representing concepts such as role model, infallibility, superiority, being dear to God, protecting people's faith and divine knowledge and in general tasks, attributes, teachings, is undeniable and mainly for conceptualizing such Concepts of human existence, objects, vessels and objects and structures and basic concepts such as light, force and obstacle, building and high directions, front, center are used. To use the physical nature of the human mind to explain the doctrinal statements of the prophets.