جستجوی مقالات مرتبط با کلیدواژه "ذنب" در نشریات گروه "علوم قرآن و حدیث"

The temporal aspect of the doctrine of infallibility has been the point of contention between absolutists and opponents. This research compares the viewpoints of two commentators, one: Fakh razi (606 AH) who considers infallibility to be timeless, and the other: Ibn Sharafshah Hosseini (810 AH) who considers the scope of infallibility to be unquestionable. Ben Mayeh has tried to examine their point of view about the temporal side of infallibility in connection with related Quranic words: "sin" (Fath: 2), "Wizr" (Sharh: 2) and "delal" (Zuhi: 7). The findings showed that both commentators do not consider these words to be in conflict with infallibility And as a result, it is not possible to conclude from them the temporality of infallibility. However, Fakhr Razi emphasizes the notion of the temporality of infallibility which is based on Ash'ari biases and incorruptible news and tries not to deviate from his theological thought in this regard with different interpretations. Therefore, his methodological and semantic positions are not in harmony with his verbal point of view.

In the guidance of Ahl al-Bayt (AS) and the teachings of the Qur'an, the prophets (AS) are innocent of committing sin. But some verses seem to contradict this belief.The 19th verses of Muhammad (PBUH) and the 104 suras of Nisaa are among those verses in which the Prophet (peace be upon him) was commanded to be rejected. The commentators have different opinions about the reason for the Prophet's asking for forgiveness in these two verses and have tried to provide an interpretation of these verses that does not contradict the Prophet's infallibility; But none of their opinions are without problems. The present article, with the aim of removing doubts about the infallibility of the Holy Prophet (PBUH), after examining and criticizing the existing opinions, based on numerous evidences from verses and narrations, has come to the conclusion that: Asking for forgiveness in Surah Muhammad (PBUH) for Praying is to remove unpleasant things that are not worthy of believers, so that the effects of unpleasant things are removed and the basis for benefiting from divine blessings, which are the result of pure faith, is provided. The reason for seeking forgiveness in Surah Nisa is also related to the judgment that the Holy Prophet (PBUH) made. In this judgment, according to the Islamic law, he was assigned to judge based on the evidence of the parties to the dispute, and he judged correctly in this dispute. But because his judgment was influenced by the false testimony of some who gave false testimony, an innocent person was exposed to slander. Therefore, to ward off the bad effects of this judgment based on appearance, the Prophet (PBUH) was ordered to ask for forgiveness. The approach of this research is based on the Qur'an, on this basis, religious matters (intellect, Qur'an, tradition, experience, literature, the way of rational and legal scholars, etc.) are the judges of religious thoughts and practices based on the Holy Qur'an.

In Ibn Taymiyya’s opinion, prophets are not innocent of sin, but they are innocent of insisting on sin. He believes that the verses of the Qur’an indicate that the Holy Prophet committed a sin and then asked for forgiveness and repented. One of the verses cited by Ibn Taymiyya in this regard is the second verse of Sūrat al-Fatḥ, which he thinks proves the non-infallibility of the Holy Prophet (S.A.W.) of Islam in committing sins. By discrediting an interpretative opinion concerning this verse, he condemns the viewpoint about the Prophets’ infallibility of committing sins and considers the people who are seeking to achieve the serious intention of the verse based on this viewpoint to be distorters and have invalid and corrupt interpretations. In the present research, an attempt has been made to evaluate Ibn Taymiyya’s viewpoint and his objections on this verse with a descriptive-analytical method and with a critical approach. In the end, it was concluded that his interpretation is contrary to the interpretation of the predecessors and his accusations of the Shi‘as are baseless.

"Dhanb" is one of the key words in the semantic field of the concepts of sin in the Holy Qur'an, which in some cases has been attributed to divine prophets, including the Prophet Muhammad (PBUH). For a long time, there has been ambiguity among Muslim scholars about the relationship between sin and repentance both of which have been attributed to the Holy Prophet (PBUH) and how they should be explained, and despite many attempts, a precise result has not yet been provided. This article seeks to explain the meaning of the term 'Dhanb' attributed to the Holy Prophet (PBUH) with the method of structural semantics and examine the relations of Paradigmatic and Syntagmatic of sin in the verses and thus has tried to be the first step in the research of the concept of the sin of the Holy Prophet (PBUH) in the Holy Quran. This study shows that the concept of sin in the Qur'an is any disregard for the covenant with the superior. The sin attributed to the Holy Prophet (PBUH) is also related to the divine covenant with him in the field of mission and related duties, and often refers to cases such as haste in fulfilling divine promises in achieving victory and the punishment of infidels.

One of the important theological debates is the issue of the infallibility of the prophets, which has caused a great deal of controversy among Muslim scholars of the two main branches of Islam. One of the reasons for the controversy is the second verse of Surat al-Fath which can be said to have attributed a sin to the Holy Prophet (s). This has led Muslim scholars to take a different stance on the meaning of dhanb in this verse considering the Prophet (s) immune to all kinds of sins. They have interpreted the said verse in various ways such as: 1. Forgiving the sin of the Ummah and the Shiites of the Ummah through intercession of the Prophet, 2. the Prophet's relief from worries about the future 3. The prophet's relief from the worries about his mission and dispelling the power of the pagans, 4. The polytheists' grudge against the Prophet 5. The implications and consequences of the Prophet's mission. Contrary to this interpretation, other reasons have been put forward which attribute sinfulness to the Prophet (s), and acknowledge that the issue of infallibility of the prophets is merely limited to receiving and conveying the revelation, and that even the prophets can be prone to mistakes. However, with the analysis made in this study it can be stated that the best idea about the meaning of dhanb in this verse is not the perceived oriented meaning i.e. the meaning which is generally understood; rather it is the consequences and aftermaths of the prophetic mission of the Prophet that will be the meaning of dhanb.

The Quranic term of “Zanb” is a key concept in the Semantic field of sin in the Holy Quran. Commentators, regardless of the semantic delicacies and the context of the Zanb, consider this word to mean all the sins and sometimes the same meaning with other concepts of the sin in the Qur'an. Whereas the Holy Quran has applied a different concept for the word. This article deals with explaining and clarifying the meaning of "Zanb" in the Qur'an with semantics methods. The etymological results demonstrate that Zanb is homonymy in the "tail" and "portion" and "sin ". An examination of Syntagmatic & Paradigmatic relations of "Zanb" revealed tree points; One. Zanb in the Qur'an is disregarding the covenant between the subordinate and his superior that would result a proportional punishment. Two. Khatiah is the most important paradigm of Zanb and appertain to the context of the verses concerning the Israelites. Tree. the concept of Zanb , Khatiah, Jorm and Fisq constitute the " Zanb -axis" pattern of sin in the Qur'an.

Commentators and researchers of the Holy Quran have long studied infallibility as an important theological subject. The attribution of "sin and asking pardon of God" to the Holy Prophet of Islam which is mentioned in several verses of the Holy Quran is related to his infallibility. The present paper seeks to compare and criticize the views of Ayatollah Marefat, as a representative of Imamiyyah exegetic school, and Fakhr Razi, as a representative of Asharite exegetic school, in this regard. The findings show that Ayatollah Marefat argues for Holy Prophet's infallibility during all his life, and regards "sin" a social sin, and "asking pardon of God" by Holy Prophets as his need for growth, perfection, and enjoying divine help, while Fakhr Razi, in his analysis, relates infallibility of Holy Prophet to the time after his prophecy and sin to the time before it. The paper regards such cases as believer's sin, avoidance of the better deed, and permissible minor sin as the some possible answers.

In regard to the abrogation of the peace verse by the 35th verse of Surah Muhammad (p.b.u.h.), an interpretational narration from Abu al-Hamza Thumali says that abrogation here denotes takhsis (specification of the general peace judgement by denying unreasonable peace). Abrogation of the 13th verse of Surah al-Zumar by the 2nd verse of Surah 48 has been pointed out in another narration. It is said that these two verses refer to two different subjects: the first one is focused on the Prophet’s (p.b.u.h.) sincere worship and the second one denotes the delusive sin from the standpoint of pagans and the remission of this imaginary sin, which is beyond the concept of abrogation (whether abrogation denotes any kind of alteration by the predecessors or what the successors mean by abrogation) and is unacceptable.

In the process of the translation of the holy Quran, that of the key Quranic terms is of high significance, for these terms create the semantic system and the worldview of the holy Quran. The extent of translator,s success in this stage depends on the precise understanding and the right choice of equivalents as well as observing coherency in translation on the one hand, and his capability to reflect the functions of and relations among the key Quranic concepts on the other. The method of semantic fields presented in this article and applied in that of the names of "sin" in Persian translations can pave the way for the precise and systematic translations of the holy Quran as well as the methodological criticism of translations available. The present article also seeks to indicate that a comparative study of the semantic fields of religious concepts in Persian translations of the holy Quran can function as one of the efficient methods towards finding the indecies and the development process of Iranian religious thought facing the holy Quran.