جستجوی مقالات مرتبط با کلیدواژه « برادری » در نشریات گروه « علوم قرآن و حدیث »

The words "Walī" and "Mawlā" and their derivatives possess a high frequency in the Holy Quran. Muslim scholars have enumerated different meanings for each and have interpreted the related Quranic verses based on them. It seems, however, that there is some excessiveness in assigning these meanings and we can reduce the practical meanings of these words based on analyzing semantic components of their root. In addition, the most frequent meaning of these words implying guardianship and patronage on the one hand and obedience and submissiveness on the other, which has an important role in Quranic discourse, has not attained its deserving place in Quranic-lexicography literature and other Quranic scholarships. Furthermore, "Mawlā" has had various cultural senses in pre-Islamic era which should be taken into consideration when analyzing its meaning in some Quranic verses. The author has profited from certain semantic ideas in accomplishing this study and besides consulting lexicography literature, has not neglected the cultural senses of the terms in the Arabic culture contemporary with the advent of Islam.

Regional, ethnic and religious conflicts have targeted the unity of Islamic countries and caused divergence in relations between Islamic countries. However, from the Qur'an's point of view, the issue of "brotherhood" is one of the essential issues among the Muslim Ummah, and the Qur'an emphasizes not only the convergence of Muslims but also their convergence with other nations of the world. In this study, in addition to investigating the reason for the revelation, interpretation and context of the ninth verse of Surah Al-Hujurat and other related verses, the proposed solutions of the Qur'an in this regard are explained. The output of the research is that from the perspective of the Holy Quran, the relations of Muslims with everyone are based on the advice of kindness, installment and justice. However, in the social relations of Muslims with each other, in addition to the aforementioned points, the issue of brotherhood has also been emphasized.

The imagination (idea) of brotherhood in the Quran had formed as a social efficient and effective institution in space of ignorance’s zealotry and nervousness in the time of revelation the Quran. This imagination was specific idea of brotherhood based on blood and relatively relations or ethnic and tribal alliances or social and cultural norms that regardless of value or anti-value, right or wrong was common in ignorance Arab’s live. With the appearance of Islam and revelation of the holy Quran, like many other imaginations, the meaningful change was created in the social thought. Methods of cultural anthropology seek to examine the emergence and penetration this idea in the mind of Arabs before the Quran. In the first stage the imagination of brotherhood checks in space of ignorant.
In the second step the alternation of Quran is checking in this imagination and in third step extracts the ultimate understanding of Quran for all times and all cultures. It seems that alternations that created in this imagination by Quran, can be studied in seven layers that necessarily doesn’t have any chronological order, but is deduced from the text of the Quran. According to the concept of brotherhood and its root and offer a certain sense of it; analysis the of positive and negative historical samples; promoting of the concept of brotherhood to the level of connection with the chosen people and prophets; directing the brotherhood to a real and valuable communication, alternating the social imagination of brotherhood, breaking the domination of ignorantly brotherhood, and presenting a right suggestion for the brotherhood imagination based on faith and morality to gain the felicity and god’s satisfaction that the result of it is a relaxed atmosphere, full of support and companionship, and even self-sacrifice among them that the Muslim community turned to an attractive focus to attract the hearts. Using of this Qur'anic doctrine in today's busy world that is at a steep of moral decline, both creates actual links between the society and joins the hearts in the way of growth and perfection.

One of the most beautiful sayings of Nahj al-balagha, formally and semantically, is that of 289th</sup>. Imam Ali (PBUH) in this saying adds up the characteristics of a person who deserves to be a brother of him. Different items in this saying having been issue to debates by translators and interpreters of Nahj al-balagha. Studying these debates leads to a new understanding of the words of Imam. however, about some not much has been said. The first opacity concerning this saying ,is its speaker as in some hadith books such as al-Kafi and historical books such as al-Bidaya wa al-Nahaya, the speaker is considered Imam Hassan (PBUH). The second point is the addressee of this words ie. To whom this saying was addressed and who was meant by it. The third point is the meaning of the the clause”kana zaiifan mostaz’afan”</em> and the last one refers to the structural and syntatical role of the clause”la yudli bihojaten hatta ya’ti ghaziyan</em>”. In this article, giving an acceptable answer to these questions has been pursued. According to this article, the speaker is Imam Ali (PBUH) and the addressee is all those who want to reach the status of a brother to Imam Ali (PBUH) although a particular addressee such as Abuzar Ghefari is not refuted. the meaning of the first clause mentioned is that he was not a man of power and people thought of him as weak: the second clause is defining the clause “fa huwa laysu ghabin wa sillu wadin</em>”.