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

The verse of tathir is one of the controversial verses among Shia and Sunni scholars in such a way that most of the Sunni scholars do not accept its implication of the infallibility of Ahl al-Bayt. This research, with the method of collecting information and analyzing them, tries to express the point that neither the Sunni interpretation method in relation to the verse has followed the correct path, nor the famous Shiite interpretation method. The correct way and in accordance with the context and literary rules are for the fact that through the verse of tathir we try to prove the temporary infallibility of the Ahl al-Bayt through God's commands and prohibitions regarding the wives of the Holy Prophet (s), which proves such a position of infallibility beyond the inherent infallibility of the Ahl al-Bayt. The results of the research show that there are four basic problems in the interpretation method of Sunnis and five major problems in the famous Shia interpretation method regarding the verse. Among others, we can point to their disagreement with: the context, the definitively valid traditions, literary rules, and the impossibility of including the Holy Prophet (s) under the title of Ahl al-Bayt.

Ibn Taymiyyah is the most influential figure in the history of Salafism, who has expressed opinions in various areas of belief, and his opinions have been noticed and obeyed by his followers. Among other things, he discussed the idea of infallibility as one of the pillars of the problem of prophethood and imamate and questioned this doctrine. He violates almost all the foundations and proofs of infallibility and finally, he does not accept any absolute infallibility for prophets and imams. On the other hand, he tries to find an alternative to the infallibility of the divine parents by proposing and proving the theory of "total infallibility of the nation". He questions three important bases: the definition and affairs of the Imamate, the rule of grace, and the superiority of the Imams (peace be upon them) in order to destroy the useful evidence of infallibility. But none of his problems are related to these three bases, and precise and convincing answers are given to each of them. His total infallibility theory also has no solid evidence and cannot be proven and questions the foundations and evidences of the infallibility of divine saints.

Imam Mahdi (a.s.) - the twelfth Imam of the Shiites - is a figure who is hidden in the veil of occultation and will appear when the conditions and prerequisites for his reappearance are met to establish the promised peace and justice in the world. One of the questions raised is what special role and characteristics does the Imam have that only he can realize the global peace of the end times and others are unable to realize it independently and without his presence. Based on Shiite traditions and teachings, his characteristics can be divided into various dimensions, some of which arise from his position of Imamate. The following article aims to determine and explain these characteristics, using an analytical-documentary method and using verses and traditions. The most important of these characteristics are universal (religious, political) guardianship, creational guardianship, infallibility, justice, special divine knowledge, special creation, divine appointment and election, and the proof of God. The presence of these characteristics in an Imam is necessary and essential for guiding people to happiness.

Since the first centuries, the various aspects of the verse of "purification" have always been the subject of discussion among Muslim scholars, and many works have been written about it. Most Sunnis believe that the verse was revealed about the wives of the Prophet (PBUH) and the Companions of the Household and that it is an invitation to attain purity through adherence to divine commands and prohibitions. On the other hand, Shiites and some Sunnis believe that the verse in question was a message of the infallibility of the Ahl al-Bayt and that at the time of its revelation, it had no reference other than the Companions of the Household. This belief is based on matters, including the fact that the divine will in the verse is constructive. The question is whether there is a way to prove this? This article seeks to find a suitable answer to the above question using a descriptive-analytical method and relying on the sources of the sects, and its findings also indicate a positive answer and a definite constructiveness of the will in the noble verse.

One of the examples of the intuitive knowledge (Arabic: علم الحضوری, lit.: knowledge by presence or presential knowledge) is “self-consciousness”. There are two important epistemological questions regarding this concept: First, do we have a consciousness of a reality called “self”? Second, is this consciousness infallible, accurately reflecting the reality of “self” as it is, or could “consciousness of self” be at odds with the “objective self”? There are two basic innovative points in response to these two issues that are considered in this article. First, Muslim philosophers recognize a hierarchy for the knowledge of the “self,” in which the most basic and fundamental aspect of consciousness regarding the “self” is the “perception of the self.” This approach plays an important role in countering the deniers of the “conscious self.” Second, from this perspective, the only way to discuss the most fundamental level of knowing the “self” (the understanding of the self) is to describe one’s consciousness with the aid of descriptive reason. Within the framework of these two points, it can be said that, first, there is a consciousness of the “perceiving self,” and second, the Muslim philosopher, as a deep foundational thinker, regards this consciousness as a “reality.” Due to the unity of consciousness and reality, he concludes that the “epistemic awareness of the self” cannot deviate from the “objective self.” Moreover, considering the “epistemic awareness of the self” and the “objective self” as one is not merely a matter of convention, but rather relies on the content of “consciousness of self” (the understanding of the self).

The second verse of Surah Fatah is related to the Prophet of Islam, and the word "Zhanb" is one of the eerie titles of the negation of innocence, which some people have raised the suspicion of the issuance of sin by clinging to its appearance. Therefore, this article, which is written in an analytical and descriptive method with a Qur'anic and comparative approach, first evaluates the concept of the word "Zanb" and then its documents from the perspective of two original and deep Islamic thinkers, Fakhr Razi and Allameh Javadi Amoli. And at the end came to the conclusion that "Zanb" in the mentioned verse is used to mean the sin of the Messenger of God from the point of view of the polytheists, not in the sense of the Shari'ah sin that brings divine punishment, and the Prophet of Islam is free from every sin and disobedience.

Order is one of the important functions of civilization. In order to find out the civilizing capability of an idea, its relationship with this civilizational function of analysis and its efficiency in ordering and systematization must be explained. Since the historical position of the Islamic Revolution is on the threshold of a civilizational upsurge, in order to achieve a new Islamic civilization, it must bring its capitals to the field against its rivals and explore their capacities. The idea of Imamate is considered the most important soft capital of Shia, and it is necessary to find out its basic components for the construction of modern Islamic civilization, capacity measurement and its capabilities for the civilizational functioning of order.The current research aims to produce theoretical literature and reflect the effectiveness of Imamat's thought along social lines, in a library way and with an analytical approach. As the center of civilization, man's possession of desirable characteristics such as science and infallibility will lead to the system and consistency of civilization in the process of designing, building and managing it, and its output is a more comprehensive order than the contractual order in Hobbes's thought and the moral order in Durkheim's thought.

In the fundamentalist system of some Muslim philosophers, the presential knowledge is the foundation of other branches of knowledge. Among the important features of this basic knowledge is its infallibility, against which of course many objections are raised. In this article, one of these objections, called "phantom limbs phenomenon", is dealt with. According to this objection, sometimes the percipient (mudrik) feels pain in some of his organs, while he lacks that organ, so the percipient has an unrealistic feeling, and since sensations are an example of presential knowledge, we can conclude that presential knowledge is fallible. To answer this objection, it is necessary to give two introductions first, the existence of sensory perception is contrary to the existence of its material dependent; secondly, this feeling includes numerous sensations that have been obtained by the recipient through many sensory powers. Considering these two points, the error occurs in the phantom limbs phenomenon in two ways: first, where the existence of sensory perception is validated in is anecdotal terms, and this validity is also the validity of reason, not sense. Second, where reason issues a verdict about the relationship between these feelings, if the external perceptible is seen only in terms of being presential and without the intervention and credits of the intellect, it is infallible.

In verses 105 and 106 of Surah Nisa, the Prophet is assigned to seek forgiveness. The problem of the upcoming article is the primitive contradiction between forgiveness and Prophet's infallibility in these two verses. The efforts of Shia and Sunni commentators in solving this apparent contradiction were studied and investigated in a comparative manner from three perspectives: the cause of descent, the concept of forgiveness, and the audience. Most of the Shia commentators have explained the issue of forgiveness and its belonging with an approach taken from the traditions of Ahl al-Bayt regarding the revelation of the Qur'an, and by recognizing the principle of the Prophet's infallibility as Islam, and some of them, by providing a new meaning of the word forgiveness, have considered it a form of rosary and worship. On the other hand, Sunni commentators have expressed their opinions in two general approaches. Some have interpreted the verse without pointing out the contradiction due to the theological basis of "the permission to issue a minor sin" from the Prophet, And some others, like the Imami commentators, have taken a new approach to the meaning of asking for forgiveness in maintaining the Prophet's infallibility, or considered the verse to be addressed to the Prophet's Ummah.

The knowledge and infallibility of the Prophet (PBUH) are among the important issues that Muslim theologians have presented different views according to its importance, and the result is better knowledge of the Prophet (PBUH) and reciprocal better practical behavior for his followers. This article intends to measure and compare the knowledge and infallibility of the Prophet from the point of view of Ibn Taymiyyah and Ibn Mutahar. This selection can be considered due to the time proximity of these two theologians as well as Ibn Taymiyyah's specific criticisms of Allamah Hilli's point of view, a question that has been answered in this article. This is: whether knowledge and infallibility are current in all aspects of the life of the Prophet (PBUH) from the perspective of these two thinkers or not? Considering that the Prophet is a role model, it should be said that infallibility cannot be accepted only in some aspects of his prophethood.The present article has been done by descriptive-analytical method and software and library search, and its purpose is to explain the views of Ibn Taymiyyah and Allamah Hilli on this issue.

Muhammad Shahrour is one of the contemporary Quranists who aim to weaken the place of Hadith in jurisprudence.  To prove this claim, he presents Quranism as a complete alternative and then questions the doctrine of  the Justice of the Companions and rejects the Sunni hadiths regarding the justice of the Companions. He then challenges the infallibility of the prophets and the concept of the Sunnah in order to discredit the hadiths transmitted from the Prophet and to discredit the position of the Sunnah as a foundation of jurisprudence. For this purpose, he rejects the validity and effectiveness of the teachings found in the prophetic tradition and emphasizes their historicity. By adopting the descriptive-analytical method, this article attempts to provide a critique of the disregard for Hadith in the jurisprudential inference system of Shahrour. For this purpose, an attempt has been made to respond to the controversies so that the position of hadith is recognized as one of the pillars of valid jurisprudence.

In this article, the problem of Sayfuddin Amidi's (551-631 A.H.) - a prominent Ash'ari theologian - criticism has been investigated in the denial and refutation of the infallibility of Imam Ali. In the book Abkar al-Afkar fi Usul al-Din, seven cases of doing and living as obligation have been attributed to Imam (a) and concluded that the requirement of those obligations is the absence of infallibility. The findings of the research show that none of the seven requirements may be taken as being against the infallibility of Imam (a). Amidi is a person of polemics and fallacies, he does not have mastery of history and hadith and he used weak narrations, he is not impartial in his research and fanatically seeks to prove his presuppositions. Issues such as accepting arbitration, pledging allegiance, cooperating with caliphs and dealing with the killer of Zubair, etc., may not be taken as being in conflict with infallibility.

In verse 143 of the al-Baqarah Chapter, God Almighty introduces some witnesses to the actions of humans. There is a difference of opinion among exegetes as to whether the position of witnessing deeds, like prophethood and imamate, is a position exclusive to the prophets and infallible Imams or whether it can also belong to the special companions and students of the Imams. Allamah Tabatabai considers the relationship between the position of witnessing people’s deeds and infallibility to be equal and believes that witnessing people’s deeds is reserved for the Infallible. In contrast, Ayatollah Javadi Amoli considers this relationship to be absolute generality and particularity, and introduces examples of witnesses to people’s actions that include the Infallibles. It is clear that this verse can be used as one of the proofs of infallibility when there is an equal relationship between infallibility and the position of witnessing; otherwise, it will not be considered as proof of infallibility. In the present study, we have examined the views of Allamah Tabatabai and Ayatollah Javadi Amoli using the method of comparative exegesis, and after presenting and examining the evidence of both exegetes, we have shown that according to the application of the content of the verses of witnessing deeds, that literally manifests as witnessing all deeds of all nations, Allamah Tabatabai’s view is preferable.

The Prophet of Islam (PBUH)’s infallibility matter has a deep stem in Quran verses. From the First Days of Prophet’s prophecy opponents and antagonists were tried to offend his holy character. Because of that, they provided some doubts and uncertainty from Quran verses to downgrade the position of him and find the religious reason for their wrong thoughts. Besides that, the misunderstanding of some Quran verses causes controversy among Muslim’s wisemen. Therefore, the present research has done by library method in order to find the Prophets infallibility doubts and uncertainty from different sources. We used content analysis to categorize those founded doubts and certainty to set for general and private examples .the general examples include past sins, future sins, ask for forgiveness and the private examples include, Receiving and communicating revelations such as the legend of Gharaniq, and the field of action of revelations is divided into the execution of rulings, family issues, moral issues, and issues of political rulings. According to the verses, narratives and viewpoints of commentators and philosopher have criticized these doubts.

The problem is, what is the reason for Moses' severe rebuke of Aaron in the story of the Israelites' calf worship? Syed Morteza believes that since Harun was Moses' partner in the mission and they shared profits and losses, Moses treated him as if he were his own and the way a person treats himself when he is angry. And it is possible that at that time, taking its head and pulling it was not considered disrespectful, and it is possible that saying the phrase ﴿La tākhūdh bilhiṭī walābrāsi...﴾ by Aaron was due to his fear of the children of Israel's false assumption that Moses would blame him, or that the content of this Musa's speech is a consolation and an invitation to patience. The author believes that his point of view is far-fetched and improbable. Apparently, what caused such an interpretation of Sayyid Morteza is his theological basis about the absolute infallibility of the Prophets (pbuh); But it is possible to provide an analysis that is more compatible with both this basis and the appearance of the verses, and it should be noted that the field of interpretation of the verses is not a wide and wide-ranging field and is only limited to urgency and necessity. It seems that the severe rebuke of Moses (pbuh) towards Aaron (pbuh) was a means to wake up the children of Israel to realize the severity and magnitude of their mistake in worshiping the calf.

The Prophet of Islam (PBUH)’s infallibility matter has a deep stem in Quran verses. From the First Days of Prophet’s prophecy opponents and antagonists were tried to offend his holy character. Because of that, they provided some doubts and uncertainty from Quran verses to downgrade the position of him and find the religious reason for their wrong thoughts. Besides that, the misunderstanding of some Quran verses causes controversy among Muslim’s wisemen. Therefore, the present research has done by library method in order to find the Prophets infallibility doubts and uncertainty from different sources. We used content analysis to categorize those founded doubts and certainty to set for general and private examples .the general examples include past sins, future sins, ask for forgiveness and the private examples include, Receiving and communicating revelations such as the legend of Gharaniq, and the field of action of revelations is divided into the execution of rulings, family issues, moral issues, and issues of political rulings. According to the verses, narratives and viewpoints of commentators and philosopher have criticized these doubts.

"Infallibility" means to be pure from any sin as well as error in receiving and communicating revelation, it is one of the special privileges and characteristics of the divine prophets and necessary for their mission, which is dealt with and paid attention to by many scholars and thinkers of different theological schools of thought due to its high importance. One of the issues that has raised many discussions is the verses of the Holy Qur'an that contain expressions of "confession of oppression" in the words of prophets such as Prophet Adam, Prophet Moses, and Prophet Jonah, and some people have concluded that divine prophets are infallible based on these verses. This study, via a descriptive and analytical method and in a comparative way, seeks to answer the question that what is meant by "oppression" and its acknowledgment from the point of view of Ayatollah Javadi Amoli and Fakhruddin Razi, and what is its relationship with the "infallibility" of the prophets? The findings of the research suggest that Ayatollah Javadi Amoli, as a representative of the Shia theological school of thought, proves "infallibility" for all the prophets, and he considers "oppression" to be based on its literal meaning, which means injustice, deficiency and deprivation, by referring to numerous arguments and evidence. However, Fakhruddin Razi, as a representative of theological school of thought in Ash'arism, in his analysis considers "infallibility" to be related to the period after prophethood and "oppression" to before prophethood

Verse 74 of Surah Hood contains an account of Abraham arguing with God about the people of Lot. In connection with this issue, detailed discussions have taken place between commentators and even theologians, and it has also raised doubts. Doubts that have sometimes challenged the infallibility of Abraham in particular and the prophets in general. Some have considered the subject of the controversy to be Lot herself and some, the people of Lot. Some believe that Abraham's quarrel was out of curiosity, and some believe that the quarrel means intercession. The present study, after collecting various views on Ibrahim's dispute with God, uses the method of critical analysis documented on Quranic teachings to describe and critique these views. Paying attention to the compassionate character reflected in Abraham in the Holy Qur'an seems to mean the concept of strife, supplication and prayer out of kindness, in order to find a way to guide a people who are on the verge of divine punishment. But since, according to divine knowledge, this return was not possible, Ibrahim's request was rejected, considering that the dispute was before the announcement of God's final decision, does not negate Ibrahim's infallibility.

Imamate is a theological teaching that all the Islamic sects and denominations agree on its necessity and each of them has dealt with it considering some characteristics and aspects. From the beginning of the debate of imamate until now, in addition to the common features, Shiites have emphasized three specific features (appointment by text, infallibility and knowledge) and in this sense, they have made imamate in their belief system different from other Islamic schools, and associated their identity of Shiism with the imamate characterized by these features; Therefore, it can be seen that a significant part of the scholarly efforts of Imamiyya theologians in the discussion of Imamate has been devoted to these three characteristics in order of priority. Regardless of the researches that have mostly explained, justified and defended the mentioned teachings considering the stated order, this article, with a descriptive-analytical method, aims to a deal with the role of Imam's knowledge, its importance and underlying position compared to the other two features by presenting the proofs and pieces of evidence. Also, it will lead to more attention of theologians to the teaching of the Imam's knowledge in the system of compiling and teaching theology.