جستجوی مقالات مرتبط با کلیدواژه "حضرت ابراهیم (ع)" در نشریات گروه "علوم قرآن و حدیث"

Badaa doctrine is one of the beliefs that is specific to the Shia religion. The Holy Qur'an has verses to prove this doctrine or confront the opponents of this doctrine. Some Shiite thinkers believe that in addition to this, the Qur'an contains examples of the occurrence of Badaa in the lives of the prophets. One of the stories that is said to be an example of this doctrine is the verses related to the slaughter of the child by Prophet Ibrahim. This article tries to answer the question of whether the verses related to this story can be considered examples of Badaa? In this regard, it was necessary to refer to the books of interpretation, belief, and hadith, and analyze the opinions of supporters and opponents with a descriptive and analytical method. Finally, we came to the conclusion that all the views that consider these verses as an example of the occurrence of Badaa are views that can be criticized and debated. Of course, all the viewpoints that do not consider these verses to be an example of the occurrence of Badaa are not necessarily correct. The superior view is that this story and the verses related to it were about trials and tribulations.

Menachem. Y. Kister is one of the Jewish orientalists who has investigated narratives and historical texts, both Jāhilīyyah and Islam, in his works, from the review of a historical book such as Ansāb al-Ashrāf of Balādhari to a historical subject of the biography and Arab peoples such as Banī Qurayẓah and to the review of a Muslim character such as Lady Khadijah (as). He has even evaluated the hadith on a case-by-case basis. In an article entitled "Cut your nails", while examining its source, Kister has discussed why it is important with the alignment of other narratives. In the rest of the article, he has advanced another debate in a rhetorical way about the necessity or desirability of the hadith of cutting nails - based on Sunni sources, to put the process of the conclusion of the article on the innateness of this tradition since the time of Prophet Ibrahim (pbuh) in the verge of completion. Considering that his article is in conflict with the belief of Muslims regarding the importance of the document and its authenticity and the prophethood of the Holy Prophet (pbuh), it is necessary to criticize it. Analytical-descriptive analysis of Kister's writings, on the two axes of the source and the text of the narratives, shows that considering the tradition of cutting nails as natural since the time of Prophet Abraham (pbuh) is seriously criticized; it seems that the author of the article seeks to present a thematic research using narratives about the health-jurisprudential aspects of the tradition of cutting nails, and it has been taken in a different direction from the main mission of the article, which is the discussion about the narrative of "Cut your nails".

The story of Prophet Ibrahim is explained in eight surahs of Makkah, including the Blessed Virgin Maryam, the shoara, the Hood, the hejr, the anaam, the Saafat, the anbiaa: and the ankaboot. This article examines the relationship between the purpose of the mentioned surahs and the story of Hazrat Ibrahim Khalilullah with the conditions of the Holy Prophet and the believers And in a descriptive-analytical method, the relationship between the stories of the Qur'an and the purpose of the surah in terms of the guiding effects of the Qur'an has been achieved. Therefore, it can be assumed that the stories of the previous prophets in the Qur'an, which include a major chapter of the divine verses, also play an important role in providing some of the purpose of guiding the Qur'an. Examining the eight chapters of Maki, it became clear that the story of Prophet Ibrahim was sometimes used to strengthen the heart of the Prophet, to strengthen his stability, The glorification of the believers in the truth, the guidance of the Prophet and her faithful followers in how to deal with the polytheists, the promise of an end to the infidels' conflict and an imminent victory, etc. have been recounted.

In the stories of the prophets, there are points that raise doubts and apparently there are various and unreasonable interpretations of them that are contrary to the infallibility of those nobles (prophets). Certainly, the holy personalities of the infallibles, whether the prophets or the Imams, is free from many slanders and insults that have been attributed to them during the periods. Ibrahim is 'Uli al-'Azm (Those of the Perseverance and Strong Will) prophet and has the position of Imamate; however, the Holy Quran, in the phrase " إنی‏ سقیم;I am indeed sick (at heart)" (Saffat / 89), has spoken about the Prophet's dealings with the Nimrodians in such a way that at first glance, the suspicion of his lying comes to mind, and this has led to some untrue interpretations. The present research has been written with the aim of examining the above verse and achieving the correct interpretation in a descriptive analytical method and has come to the conclusion that: a) The accusation of lying of the Prophet Ibrahim is based on a narration from Abu Hurayrah which is rejected for two reasons: first, infallibility is a requirement for prophethood, so it contradicts lying. Secondly, Abu Hurayrah is a single narrator and most of the scholars of the Rijal (biographical evaluation) have criticized his trustworthiness fundamentally. b) If we take Saqim(سقیم) as a physical disease, Prophet Ibrahim was really sick. This view is closer to reality than the rest; because it does not contradict the appearance of the verse. If we take this word to mean distress, which used to exist in the literature of the past, it is also correct. The final result is that this answer was neither a lie nor even a Half-truth (Toriah); neither he has announced his current nor future illness; rather, this response was an expression of his spiritual condition from their disbelief.

Identifying what was scarified by the Prophet Ibrahim (AS) is a serious issue in monotheistic religions. The Testaments apparently consider Isaac (AS) to be the sacrificed (zhabīh), while Muslims differ in defining it due to the ambiguity of the verses related to the story of the sacrifice (zhibh) in the Qur’an. The scope of this disagreement is even greater in the Shiite and Sunni narrations; Some Shiite and Sunni narrations introduce Ishmael (AS) as the sacrificed and another group as Isaac (AS). This research assesses the texts related to this issue in Islamic and Biblical sources, including those are directly or indirectly related to determining the sacrificed, with an analytical-critical approach through the sanad and textual analysis of the Islamic narrations and Biblical texts. Findings show that despite the Biblical explicit statements in determining the sacrificed, the in-text evidences suggest that the phrases referring to the name of the sacrificed are the interpretive additions of the commentators of the Bible. Additionally, despite the disagreement between Islamic narrations in determining the sacrificed, analyzing the sanads of narrations and considering the in-text evidences of the verses of the Qur’an and Islamic narrations prove that Ismael (AS) was the candidate for the Ibrahim’s sacrifice.

In the exegesis of the phrase "This is my Lord" in the 76th to the 79th of Surah al-An'am, many commentators do not permit a verbatim interpretation of the verse and they think Prophet Ibrāhim as a divine prophet is immune from having worshipped anyone other than God. On the other hand, some commentators perceive a word for word meaning of this verse but they relate it to the childhood period of his highness and a result, regard him to be purified from Sherk (polytheism). Other commentators who do not accept this belief have presented various exegeses for the explanation of these verses that can be reviewed within 8 categories: For instance, the first group recognize these verses as a sort of pleading by Prophet Ibrāhim (PBUH) for the guidance of his tribe, the second one regard him at the beginning of his puberty in the course of reasoning to find his God; and the third to the eighth groups have mentioned some other reasons. The difference between the ideas of commentators, even contemporary ones, shows the necessity of this analysis. This research first extracts and classifies the presented views regarding these verses and then by the analysis of the arguments for each of them and the relationship of the verses, displays that the first group is closer to the truth and more defendable. Besides, the effect of surveying the relationship of the verses on the recognition of the appropriate view in the comparative exegesis is studied in this article.

The purpose of the present study is to review the pathology of friendship with Kuffār (disbelievers) in the Islamic Society and finding resolutions for that based on Sūrah Mumtahinah using thematic analysis. The basic, organizing, general, and final themes in Sūrah Mumtahinah were extracted from the Qur’anic verses and vocabularies in order to discover the themes using thematic analysis. It was determined that the dominant general themes in this Sūrah discourage friendship with disbelievers and encourage obedience to the divine rules in terms of relationship between Muslims and Kuffār. Accordingly, the final theme that is self-esteem and distrust to the enemy was introduced. Moreover, in this regard and with respect to Birā’at jūyī (loathing), the Islamic society faces various moral damages such as the domination of sentiments and extremism in political-social domains so for releasing the Islamic society from such challenges, God Almighty has stated some guidelines like the model of Majesty Ibrāhīm (s) and justice to resolve this problem.

An important part of the dimensions of the mission of the prophets in responding to the opposite audience and trying to persuade and inform them in terms of behavioral and spoken behaviors in the Qur'an has been widely reflected. Prophet Ibrahim was one of the divine prophets who, in an argumentative manner, had a variety of spoken actions for spreading a monotheistic discourse that differed in terms of form and content from the existing religious discourse (worship of natural elements and idolatry) in Mesopotamia, Suitable for attracting an opposing audience. This article, by utilizing the categorization of Sural's speech acts (expressive, inclusive, emotional, commitment and declarative), is intended to characterize Abraham's speeches in dealing with dissent based on the exegesis of Quranic verses.The findings of the research show that the spoken action of the statement intended to introduce and describe the monotheistic discourse with the purpose of its semantic propagation and fixation has been the highest and the most pronounced speech action of the least frequent. It seems that the most important factor influencing the frequency of speech-making expression is the overcoming and hegemonicization of the discourse of the multiplicity of gods in society, which Abraham tried to use with this appropriate context to highlight the discourse of monotheism and to marginalize the dominant discourse.

The verse Mawaddat is known as one of the most notable and of most disagreement verses among fariqain`s commentaries. Many of Sunni commentators and some of Shiites, believing in the past prophets` lack of such a demand, viewed its being a reward for the Prophet as not being reasonable. Yet, it seems that those of such a view have not paid any attention to the context in the story of the prophet Abraham that took Hanif religion as precedent for Islam. The reason why lies in the fact that in that story, God, the exalted, Has agreed with Abraham`s demand of religious leadership for his offspring and referred to it as a demand in which God, the Purest, Has viewed its cases in the verse of Mawaddat as the household of the prophecy and imamate from Abraham`s offspring and the household of the Prophet of Islam respectively. In such an approach and studying the meanings of ajr, alqurba and the context of the verse, the disagreement would disappear.

God has honored Ibrahim on Imamate status after succeeding in so many hard tests in addition to prophecy and epistle. Because he is of prophets in this directed people to determine god basic and directed them in correct route. This is something imam and leader do. We answer in this thesis , what was the target of Ibrahim in satisfying people and directing them to the topic, activity or special aim---directing them to god religion ?by examining Ibrahim story in Quran and using interpretation and related books, we concluded Ibrahim followed achievable targets as attracting them, creating doubt, decreasing resistance, mental and reason arousal, changing people status.

the Prophet Ibrahim (AS) is described in the Quran by various characteristics, including an ‘ascendant father and forefather’, ‘father of many descendants and nations’ and ‘having crucial invocations and invitations’. He is the prophet of several arguments and an intellectual leader, revered by many nations and religions. The Quran quotes the Prophet Ibrahim (AS) as invoking to God to bestow him with a believing seed and a truthful tongue in his generation. Surely his request is accepted. According to the Quran and hadiths, the Prophet Ibrahim’s generation continued into the Prophet Muhammad (SAWA) and his Ahlul-Bayt (AS), including Imam Reza (AS) and the following four Imams. However, the situation of Imam Reza (AS) is unique among other Imams and his Imamate is very critical in terms of time, place and status. Same as the Prophet Ibrahim (AS), Imam Reza (AS) carries a high status in religious debates and reasoning based on innate knowledge. Both figures are born in two cradles of civilizations and thus, their invitations gained political and civilizational aspects. Thus article is going to have a comparative analysis of the lifestyle (seerah) of these two figures and talk about the logic and wisdom seen in their work in the history of prophethood and Imamate.

The appearance of some verses revealed on prophets disagrees with their purity. As is clearly known, some terms like Divine forgiveness and absolution, sin, repentance have been proposed with regard to the prophet Ibrahim. In this way, there can be found some cases of doubt on him of which may be counted his father‘s polytheism and Ibrahim‘s prayer for him, Ibrahim‘s telling a lie, his request for forgiving his sins, his doubt on the passings‘ becoming alive and his polytheism. In this paper, the verses in the field have been studied and the doubts have been resolved.

Prophets and their successors are chosen in different times and places. A reason to this is to teach various life conditions to the followers. One prophet's invitation and endeavor became connected to political turmoil and another's to economic corruption while one's to moral decline. Among divine Prophets and Imams, two are deeply connected to issues of civilization, politics and culture of both Islam and humanity: Abraham and Imam Reza
 In these two divine characters, though standing in two time and place extremes, remarkable similarities can be found besides their relativeness including their presence in two important civilizations, dealing with two rebellious political systems, broad geographical and international courses, dealing with various religions and the issue of debates and arguments This article is a comparison between the menology of these two characters from cultural and civilization points of view. In this article, we see Imam Reza as a rightful heir to the father and leader of all Imams, Abraham (PBUH) given the requirements of time. Obviously, cultural and civilization review of Imam's menologies is a fundamental need for Islamic nations in the current critical and decisive period.