جستجوی مقالات مرتبط با کلیدواژه « پیامبر (ص) » در نشریات گروه « علوم انسانی »

Social capital is a concept in sociology that has applications across various human sciences, including  economics, management, social sciences, and political sciences. It refers to relationships within and between groups. Social capital, or the spiritual dimension of a community, is a historical legacy that encourages individuals to "cooperate" and "participate" in social interactions, thereby enabling the community  to overcome its challenges  and progress toward growth and development in economic, political, cultural, and other domains. With the formation of the Islamic government under the Messenger of Allah (PBUH), the need to preserve Islamic capital and making informed decisions regarding it became particularly critical . Due to the fact that the enemies of Islam sought to undermine the government and reduce social capital by various soft and hard tactics, the Prophet (PBUH) implemented specific strategies. This article explores the actions of the Holy Prophet (PBUH) aimed at maintaining and enhancing the social capital of the nascent society of Sadr Islam in the face of hard and soft social injuries, utilizing a descriptive-analytical method, with an interpretive approach and a phenomenological view of Social issues.

The infallibility of the Holy Prophet (PBUH) is one of the topics that Nasr Hamed Abu Zaid has discussed in his various works. The principle of infallibility of the Prophet is agreed upon by the parties, but there are differences of opinion in some aspects of it.But there is a difference of opinion in some aspects of it. Nasr Hamadabouzid also believes in the infallibility of the Prophet in the category of receiving and communicating revelation, but he believes in the absence of infallibility regarding other acts and states of the Prophet. The necessity of examining Nasr Hamid Abu Zayd's point of view among Sunni modern thinkers is the type of his arguments on the subject of the infallibility of the Prophet (PBUH). Abu Zayd proved his claim with reasons such as the inventiveness of the infallibility of the Prophet (pbuh), the incompatibility of infallibility with the human features of the Prophet (pbuh), the incompatibility of infallibility with the advice of the Prophet (pbuh) from the people, and the incompatibility of infallibility with the verses of rebuke of the Prophet (pbuh) in the Qur'an. Cites. The following article, with a descriptive and critical method, while presenting the reasons of Nasr Hamadabouzid regarding the infallibility of the Prophet (PBUH), has criticized this view and believes that such an idea cannot be accepted due to its inconsistency with the verses of the Qur'a.

The pre-Islamic cities of Hijaz faced challenges such as differentiation and the formation of fluid identities. Therefore, consequences such as citizens' lack of fair facilities and the creation of bigoted and unstable privileges caused a lack of social agreement.However, with the beginning of the Prophet's urban environment policies, while creating opportunities for social life practice, harmony and convergence became one of the most prominent rules governing the lives of citizens, the re-examination of the components of urbanization in the Prophet's era, explaining the efficient urban elements, is considered one of the most important areas of religious research.Therefore, this descriptive-analytical research seeks to answer the main question, which of the Based on library sources, the results show; The emergence of innovative and guiding ideas, which originated from the essence of Islam, was able to transform elements of pre-Islamic urban life. So that solutions such as the abolition of discriminatory traditions put the newly founded Islamic society at highest level of harmonious life. In addition, with the objectification of consensus as a fundamental plan in social order, the sharing of interests between citizens became meaningful; And under the shadow of accepted religious norms, new life based on faithful life was realized.

Commentators in the true understanding of the statement» and He has taught you what you did not know« in verse 113 of Surah Nisa have different opinions. Paying attention to the knowledge of the Prophet (PBUH) as an important issue has the same age as revelation, and it has always been of interest. The upcoming essay is based on the descriptive-analytical method in order to analyze the various aspects of the knowledge of the Prophet (PBUH) in the desired verse.
By examining the interpretations of the parties with different tendencies and methods about God's intention of "science", we come across several viewpoints that can be categorized under 7 headings, which are: the first and last science, hidden affairs, divine decrees, laws of Sharia and pronouns, special education, correctly understanding the application of general rules to particular cases, lack of knowledge of revelation and knowledge.
In expressing opinions, we can refer to opinions that are controversial and require more discussion. Among them, most of them have mentioned the issue of infallibility under the verse, and some have inferred the infallibility of the Prophet (PBUH). Or a group has implicitly mentioned the special insight and Ijtihad of the Messenger of God (PBUH) in explaining the problems of the Ummah. Others consider this teaching to be broad and not only for the Prophet (PBUH), but for everyone who is born and gets life and enjoys this gift.
Another group of revealed teachings and related topics have expressed God's intention for this science. In the mystics' thought, "science" refers to the inherent knowledge of the burden of transcendence, and that is when the seeker becomes mortal in the presence of truth.
There have been many discussions about the nature of the knowledge of the Prophet (PBUH). As evidenced by many verses, the prophets were equipped with knowledge from God “So they found one of Our servants, on whom We had bestowed Mercy from Ourselves and whom We had taught knowledge from Our own Presence."
The verse states that Hazrat Khidr (peace be upon him) was blessed with knowledge from God. Sometimes, by God's permission, they are informed about the unseen. "Knower of the Unseen, He does not disclose His [knowledge of the] Unseen to anyone, except to an apostle He approves of"
In this verse, God excludes the knowledge of the unseen from the scope of human knowledge, but he excludes some of the Prophet's knowledge of the unseen. Sometimes, he denies knowledge in general.
Sometimes he completely rejects knowledge from everyone: "He says, No one in the heavens and the earth knows the unseen except by Allah.'' Naml: 65, in other verses of the Qur'an, the knowledge of the Messenger of God is explicitly rejected from the knowledge of the unseen. "Say, I will not tell you, I have the treasures of God, and I will not know the unseen." Inam: 50.
And also the belief that the Prophet (PBUH) did not speak except by revelation, and that all the oral and current traditions of that nobleman originated from revelation.
On the other hand, knowing that one of the important duties of the goat is evidenced by the verse "And we sent down to you a reminder to explain to people what we sent down to them, and perhaps they will think" Nahl: 44. Explaining the affairs of the Holy Sharia is sacred.
We will reach this conclusion from the summary of these verses and comments that have been discussed under the discussed verse. The most important issues that the Prophet (PBUH) was responsible for among the Ummah was judging among the Ummah as well as explaining the general knowledge and truths received from God, and this required a complete understanding and accurate insight into the atmosphere of the society of that day, and this is the same insight. It is special and scientific which cannot be obtained by normal means and all this could not have happened except through revelation. Therefore, it must be acknowledged that the prophets, in whatever way they used to know things, were all derived from divine knowledge.
According to the context of verse 113 of Surah Nisa, the result of the research shows that God has given the Prophet (PBUH) the power to deduce general cases and apply them to the details of affairs, including judging to resolve issues between the Ummah and stating the general rules of the Sharia, which is special teaching for that noble. It has been provided by way of revelation, and this is different from the book of Quran and wisdom, which is mentioned in the verse, and the reason for this is the distance between the three titles, i.e. (the book, wisdom, and knowledge) with the inflection "wow". One of the clear examples of this science is the special insight (ijtihad) of the Prophet (PBUH) and his infallibility, which is a close relationship between the two

Ritual Literature is inextricably linked to the Persian thought and culture, and ritual Poetry is an important part of Persian Literature, and the poets give it special importance and prestige. It has a special position and background in Persian language. Ritual Poetry is a kind of poetry which is composed on rituals and many occasions in individual, social, national, religious and regional life. This kind of poetry contains the praise of the Holy Prophet of Islam (PBUH), Imams (PBUT), etc. With the victory of the Islamic Revolution, Ritual Poetry enters a new and unprecedented stage, and poets, due to the religious and epic nature of the revolution, turn to the Ritual Poetry in a different way than in the past. This study aims to investigate the position of the Ritual Poetry in the Divaan of one of the well-known poets of Guilan province, Hazeen Lahiji; and his Ritual poems, which are composed in the praise of the Holy Prophet (PBUH), Imams (PBUT) etc., will be analyzed. The results of this study show that Hazeen Lahiji has paid special attention to great human virtues of the Holy Prophet (PBUH) and Imams (PBUT) in his poems.

The word Magus in Islamic sources refers to Zoroastrians. This word is used in the Holy Quran, hadith sources of Fariqin and many historical documents. This research, with a descriptive-analytical method, deals with the extraction and analysis of Magi in Sunni hadith sources. The text is based on hadiths that were narrated from the Prophet of Islam (PBUH). Among the other infallibles (a.s.), only one hadith from Amir al-Mu'minin Ali (a.s.) and two hadiths from Imam Sadiq (a.s.) have been narrated. The total of hadiths includes various topics, which are collected under six general and three partial titles. Some narrations refer to religious issues, some refer to the customs of Magi, and most of them refer to jurisprudence of Magi. The collected hadiths refer to Zoroastrians, and they do not mention Zoroastrian and his religion. Among the hadith subjects, the titles of shaving the beard and raising the mustache, chess, qadrieh and dualism had the possibility of matching with the themes of Zoroastrian sources, and this comparison was made. Regarding the content of the hadith about shaving the beard and raising the mustache of the Magi, it can be said that no evidence was found in the Zoroastrian sources to strengthen the content of this hadith, although there are some historical documents confirming this action of the Magi.

Some have recently claimed that the word "majnoon" in the Qur’an is associated with the meanings of "priest," "sorcerer," "teacher," and "poet" according to the theory of meaning. Since these words had positive connotations among pre-Islamic Arabs, it is argued that "majnoon" does not mean "madman," which has a negative connotation. The correct translation for "majnoon" is "possessed by jinn," which implies a connection with jinn. The purpose of this study was to find the intended meaning and connotation of the word "majnoon" in its Qur’anic usage through analytical and descriptive methods, using examples from the Qur’an. The results of this study show that the word "majnoon" is not always associated with the aforementioned words, but rather has been used individually or with each of them once or twice. Furthermore, if being called a priest, teacher, or poet was a sign of nobility during pre-Islamic times, being nicknamed as a liar among "majnoon's" companions is not the same, and commentators have interpreted "majnoon" as a person with madness, which has no positive connotation. In four instances, the Prophet (PBUH) was described as being possessed by jinn by disbelievers, which interpreters have taken to mean madness. God also denies this attribute from him in four verses when He says: “Your companion [Muhammad] is not possessed.”

The unpredictability of various forms of lyric literature, which is rooted in the limitless manifestations of human emotions, reinforces this thought that in the corner of various works, there is a possibility of emergence of a new and even unknown example of this type of literature in one of its many sub-branches. One of these possible examples is an original boasting written by Najmeddin Razi from the words of the Holy Prophet Mohammad. All aspects of the content and language of the mentioned piece have naturally been affected by the unique position of the boaster. The writing ability and the deep devotion of the author of Mersad ol-Ebad undoubtedly added to the impact of this hypothetical boasting. In this article, while extracting and introducing this special piece, the content and linguistic components that make this boasting stand out compared to other common boastings in Persian literature will be presented and analyzed considering the unprecedented centrality of its high-ranking speaker, the Holy Prophet Mohammad (pbuh).

Considering the position and importance of ascension in the center of Islamic thought, various readings have been made of the verses related to this issue. The skepticism of the ascension by the Orientalists and also considering it as a dream by some Muslim scholars, doubles the necessity of analyzing the interpretive opinions of foreign scholars on this issue. In this research, with a descriptive-analytical method, the interpretation opinions of the late Tabarsi, a Shia scholar, and Sheikh Younini, a Sunni scholar, were analyzed regarding the origin of the Ascension and Asra'a, the time, place and quality of the occurrence, the purpose and the miracle of the Ascension, and the issue of divine vision. The results of the research indicate that despite the differences between the Hanbali sect and the Shi'a religion, there is a lot of convergence between the views of Younini and Tabarsi regarding the Ascension and Esra. The most important thing they have in common is the belief in the occurrence of ascension in the waking state and its occurrence in a physical and spiritual form, which is compatible with the miracle of ascension. Although both of them have used rational and narrative reasons in presenting their opinions, they have differences in the type of sources used, how to deal with the issues and also the establishment of the reason. Sheikh Yunini emphasizes more on the quality of ascension, while the late Tabarsi, in addition to explaining the quality of ascension, also points to the purpose of ascension, which is seeing God's amazing proofs from the Prophet (PBUH).

Social Capital is concerned by sociologists as a concept to make Correlation between people and Okhovat (brotherhood) is an outstanding criterion to achieving sustainable Correlation. Prophet's behavior in making Okhovat between Mohajerin and Ansar in the viewpoint of Social Capital is a practical pattern; The purpose of this research, which is written with a descriptive-analytical method is firstly to express the relationship between the brotherhood of faith and social capital, and secondly prove the advantages of brotherhood criteria faith to achieve sustainable social capital and finally providing security in compare of standards of Western societies criteria in achieving social capital. The subject is formed from religious dimension and western sociology dimension therefore applied sources should contain mentioned dimensions. Collected Discussions are set in four parts: in the first part the author mention that Social Capital binds society together and Okhovat is applied as a trusted solution to achieve the society that omitted any differences of class and manifestations and Islamic Ommah' which is the product of successful implementation of Okhovat and look at Prophet's behavior as an appropriated pattern. In the second part, describe the history and definitions of Social Capital and Okhovat and their criteria and axioms. In the third part the Prophet's behavior is analyzed and Okhovat application in Subjective and objective dimensions is explained.  In the fourth part the researcher discusses the relationship between Social Capital and Okhovat and stresses that Okhovat is an exact mechanism and better criterion to improve social capital. Finally the conclusion is that Okhovat is a cause of remaining Islamic society.

Access to the realization of purposeful management, the need for a successful and committed management or in other words "servant leadership" is felt as a necessity. The upcoming research, using the achievements and experiences of the world's management knowledge, has discussed the adaptation of the indicators of servant leadership in schools from the point of view of the scholars of this approach, with the Qur'anic management style of the Holy Prophet (pbuh) and the indicators of servant leadership in schools. specifies The method of investigation in this research is descriptive-analytical method and by examining the sources of world and Islamic management knowledge, it has addressed the main and common indicators. Besides, he has compared the management model of an ideal Islamic society with one of the management theories in the world. The purpose of this research is to compare the type of view and managerial experiences of the contemporary world in expressing the indicators of servant leadership in the context of schools with the indicators of servant leadership with the Quranic management of His Holiness. The findings indicate that the ten characteristics and commonalities of servant leadership have been seen in the Quranic management of the Prophet (pbuh). In addition to this, the Qur'anic management of the Prophet (pbuh) is expressed in the most beautiful way, in the divine word, so that the leadership and management, in an absolute way, does not become captive to the thoughts of exclusivity, personal, group and utilitarianism of the societies.

Mystical manifestation of Ascension in Amir Khusrau Dehlai's GamseAbstractOne of the mystical and theological issues in Persian literature is the issue of Ascension and the quality of doing it. Amir Khusrau Dehlavi's attention to this issue shows its place thought of this prominent Persion poet.The issue of Ascension in Amir Khusrau's works isn't only a religious and theological issue,but also has many mystical dimensions.The purpose of this research is to its mystical aspects. In any case, Ascension is a special intellectual theme in the realm of Amir Khusrau,s poetry, the study and mystical description of which has not had much place in Pesian research so far. The type of Ascension and the quality of its performance be analyzed.Keyword:Prophet, Issues, Gamse, Amir Khusrau DehlaviOne of the mystical and theological issues in Persian literature is the issue of Ascension and the quality of doing it. Amir Khusrau Dehlavi's attention to this issue shows its place thought of this prominent Persion poet.The issue of Ascension in Amir Khusrau's works isn't only a religious and theological issue,but also has many mystical dimensions.The purpose of this research is to its mystical aspects. In any case, Ascension is a special intellectual theme in the realm of Amir Khusrau,s poetry, the study and mystical description of which has not had much place in Pesian research so far. The type of Ascension and the quality of its performance be analyzed.

The Messenger of God  has interacted according to the conditions in different times and places as well as with different strata. During his stay in Madinah, the actions of His Holiness can be examined and modeled in a special way and from various dimensions. One of these dimensions is the interaction of the Prophet  as the ruler and leader of society with women as a stratum of society. This article tries to answer the question that "What kind of interactions did the Messenger of God have with women in Medina?" to obtain the principles governing them by analyzing these interactions. The information required for this work has been collected from historical documents and reports, and while using historical analysis methods, sociological approaches have also been used.
The findings of the research indicate that in his interactions with women, the Prophet  sought to make Muslims pay attention to human rights, status and values, and to stabilize the position and status of women. Women, in their interactions with the Prophet9, sought to gain knowledge and rights that were neglected in the Jahili society and emphasized by Islam.
The governing principles of these interactions are: the principle of family placement and compliance with the laws governing it, women's focus on housekeeping and raising a healthy generation, providing the conditions for women's presence in society, eliminating the grounds of immorality, emphasizing respect for privacy between men and women, and prohibition Mixing and paying attention to the influence of time and place play a significant role in these interactions.

The present study is an attempt to explain the propaganda style of the Prophet Muhammad (PBUH) for publishing and spreading Islamic teachings. This research, which is descriptive-analytical, by examining historical documents, explained and analyzed the methods that the Prophet (PBUH) used in his life to propagate Islam as its main goal. Feasibility of applying the preaching methods of the Prophet during his prophethood (before and after the Hijra) in the contemporary world based on new media theories is discussed in this research. The propaganda methods of the Prophet Muhammad (PBUH) have been analyzed with contemporary communication theories, especially the views of "David Berlow". This study shows that the propaganda techniques used by the Prophet are in some respects consistent with contemporary theories of media and propaganda but none of theories have the power to explain all aspects of the Prophet's preaching techniques and styles. The issue conclued that prophet Muhammad’s propaganda methods can also be used by Islamic missionaries who prefre to choose new methods in their missions

According to ibn Ishaq, the Prophet (PBUH) wrestled with Rukana ibn al-Abdu Yazid to invite him to Islam and ordered a tree to come to him and then return to its place. Two consecutive events of wrestling and the tree movement in ibn Ishaq's report are reflected in Islamic sources in the form of two independent narrations of wrestling and the miracle of the tree movement. In addition to the differences in sources in how the two events are narrated, the accuracy and credibility of these reports need to be considered. Therefore, the present article focused on observing the textual changes and analyzing them and comparing the texts with each other, while validating the documents and examining the decency of the reports. The results of this study showed that the existing reports of wrestling and tree movement were suffering from textual anxiety and had conflicts in terms of time, goals, and the people involved. The results of the dating of the reports also indicated that ibn Ishaq's report was the oldest available version of this event, which included the two themes of wrestling and the miracle of the tree movement. It had been the source of other subsequent reports. Since ibn Ishaq's report was distorted in terms of attribution and lacked valid criteria in terms of textual structure, the reports based on it were also considered invalid.

The history of humanity has been a constant battle between right and wrong, but the winner is the one who recognizes hostility, knows the enemy's strategy, uses the correct countermeasures, and reacts in time. However, since hypocrisy and mixing truth and falsehood is the main strategy of the false front, it is difficult to recognize falsehood (Issue). Therefore, considering the importance of explaining Islam's strategy in facing the enemies and the role of recognizing the enemy in explaining this strategy (necessity), it is appropriate to find out what is the cause of this confrontation and what is the strategy of the Qur'an and the Prophet's way of adopting a correct confrontation strategy? (Question). The outcome of this article with the application of the method of interpretation and content analysis of the verses of the Qur'an and considering the prophetic life (method) shows that the factor that makes Muslims aware of the activities of the enemies is based on the belief that the enemies are constantly conspiring and starting a war. They use various tools such as humiliation, mockery, the dissemination of doubt, controversy, deception, and threats to destroy Islam. Consequently, Muslims must be able to adopt a powerful strategy in both soft and hard confrontations, and this can only be accomplished by recognizing the enemy. In this field, Qur'an and Prophet's life are the most reliable sources. (Found)

The emergence of Islam as an abrogator of previous religions provoked the reactions of other religions, especially Christians who considered Islam as a rival religion. These reactions and encounters increased particularly with the advent of colonialism and were revealed in the form of conversations, debates, and writing treatises against each other. The book "Refutation of Padori", written by Hoseyn Ali Shah Isfahani, is one of the important refutations in response to the claim of the Westerners. This refutation is an answer to the words of Henry Martin, known as Padori, who traveled to Iran as an agent of the Christian Missionaries Association. In this book, important issues such as the denial of the prophetic miracle, the differences between Christianity and Islam, and the slanders against the character of the Prophet of Islam have been answered. After a brief review of Henry Martin's political and preaching life, the present article examines Isfahani's theological method. In addition to Isfahani's words, this paper deals with the findings of other scholars in the field of theology and history. The results show that Isfahani had a special emphasis on the beliefs of the other party and answered Padori's objections by relying on rational arguments, using allegorical arguments and theological rules. However, sometimes he did not consider all aspects and hence controversial arguments can be seen in his work..