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

The comprehensiveness and immortality of Islam demand paying attention to the basic aspects of human life, including the issue of security, which is specifically addressed in Surah Taubah. Re-reading the security environment of the Prophet's government and discovering its security-creating variables is the aim of the present research, which is followed by the content analysis method of Surah Taubah. A set of variables was obtained at the two main levels of the nation and the government, 65% of which are related to the government level. The classification of variables at the government level into two axes of general strategies (40%) and specific strategies (60%) including three major areas of governance such as economy (9%), communication (31%) and defense (60%), are among the findings of the research.  Surah Taubah's comprehensive treatment of all aspects of vision and action (theory and strategy), nation and government, specific and general strategies, shows its comprehensive view on the issue of security, which proves its security purpose. The present research is an interpretative-explanatory effort in the direction of structural interpretation and jurisprudence of the government, which by presenting a governance model based on these variables can be a valuable document for defining and evaluating the security standards in the Islamic government.

The differences in Quranic Recitations (Qira’at) are a crucial topic in the field of Quranic sciences that has garnered the attention of scholars and exegetes for a long time. Various opinions have been presented regarding their types and the selection of the correct Recitations (Qira’at). In this context, the examination of recitations (Qira’at) attributed to the Ahl al-Bayt (peace be upon them) is an important and necessary subject within the domain of research in the field of Quranic Recitations (Qira’at). This research aims to provide a report on the differences in recitations (Qira’at) attributed to the Ahl al-Bayt (peace be upon them) in Surah At-Tawbah and answer the questions regarding how the recitations (Qira’at) of the Ahl al-Bayt (peace be upon them) differ from those of other reciters, the credibility of the narrations, and the frequency of these narrations in this surah. In Surah At-Tawbah, a total of seventeen narrations about differences in recitations (Qira’at) attributed to the infallibles (peace be upon them) were found, of which one has a reliable chain of narration, while the rest lack authentic chains. The narrations that report variations in recitations (Qira’at) due to the lack of a chain of narration or the occasional textual instability are not suitable for scholarly reliance, and thus, their authenticity cannot be established. Therefore, it cannot be ascertained that these recitations (Qira’at) are indeed attributed to the Ahl al-Bayt (peace be upon them).

The verses of the Qur'an, in addition to what their appearance state, have Ta’vil and the best way to achieve Ta’vil of the Qur'an is through the Ahl al-Bayt (a.s.); because according to the hadith of Thaqalayn, Ahl al-Bayt (a.s.) are considered as an inseparable companion of the Qur'an (‘idl-e Quran). In many interpretive narrations of Ahl al-Bayt (a.s.), there exists Ta’vil of the verses of the Qur'an. This research seeks to find an answer to the question that in the interpretive narrations of Surah At-Tawbah, what kind of Ta’vil have been made towards the Imam ‘Ali, the Commander of the Faithfuls (pbuh)? In this regard, Ta’vili narrations related to Imam ‘Ali (a.s.) were extracted from the interpretive narrations of Surah At-Tawbah, and by descriptive-analytical method, it was determined that there are five types of Ta’vil in these narrations about that Imam, which are: esoteric meaning of the verse, esoteric example of the verse, the example of the verse over time (Jar-y and Tatbiq), the complete example of the application (Itlaq) or the generality of the verse and the fulfillment of the contents of the verse.

The supreme philosophy of zakat and its other branches (charity, almsgiving, etc.) has been stated by the Holy Qur'an that it is the growth and purity of society in the light of avoiding the danger that some may monopolize their wealth and keep it among themselves. And the result is the increasing wealth of a certain class and the increase of poverty in the majority of the society, which after a while, social anomalies such as murder and hatred towards the capitalists, theft, etc. appear in the society. The present study deals with the issue of Zakat with a brief look and comparison among the commentators of the two sects and points out some of their differences and commonalities in this regard. In general, the commentators of the Islamic sect mention the four meanings of growth and development, purity and purity, obligatory religious zakat, and almsgiving and charity in their interpretation of zakat and its derivatives. He also has a connection with verse 60 of Surah Tawbah, which is known as the verse of Zakat - and God has mentioned the guilds of Zakat in the mentioned verse - with disagreements such as about the poor and the needy, the share of the perpetrators and the component of hearts and examples for the sake of God. This article, after providing a comprehensive definition of the interpretation of the two sects for each of the guilds, deals with the differences.

The first verses of Surah Bara’ah were revealed to express the hatred of God and His Messenger for the polytheists and to clarify their situation in the new-established Islamic society and to inform to purifying the Divine house and the great hajj congress from the veils and ornaments of polytheism. The Prophet of Islam (P) first gave these verses to Abu Bakr along with other instructions to convey to the polytheists on the day of the great hajj; But with divine revelation, the message is taken back from him and the supervision of the pilgrims and the declaration of hatred is bestowed to Imam Ali (A.S). Although both major Islamic sects accept this story itself, there are different perspectives and perceptions in the occurrence itself and its limitation to Surah Bara’ah, as well as the interpretation of “rajulun minni” (a man on behalf of me) and reasons for this occurrence. This article, with a descriptive-analytical method and based on massive narrational documents in interpretive, historical, and narrational books of both sects, seeks to prove that Imam Ali (A.S), who was as the divine revelation testifies the soul and spirit of the Prophet (P) has acquired mission to communicate the first verses of Surah Tawbah. The phrase “rajulun minka” (a man from you) means that if the only familial kinship was the reason for superiority, then Abbas, the uncle of the Prophet (P), should have been the one to be sent on the mission. This shows that “being from the Prophet (P)” in this narration is not a kind of familial and relative kinship but rather, it is a kind of spiritual affinities and positions. The change of the messenger of the verses of Bara’ah by the divine order and the sending down the angel of revelation, on the one hand, declares the superiority of Imam Ali (A.S) over the other companions, and on the other hand, prepares and the minds of the society and provides the ground to accept the guardianship and succession of Imam Al (A.S).

The principle of obedience of religious people to the elders and religious scholars is necessary on the basis of reason and religion; But at the same time, this obedience may be harmed. In order to identify one of the most serious examples of these injuries, the present article focuses on verse 31 of Surah Tawbah and tries to re-examine this injury in a descriptive-analytical manner. Based on the available evidence, it can be concluded that this noble verse considers the deviation in the obedience of Jews and Christians from the scientific and spiritual figures of their religion as their entry into the realm of Secret polytheism, because they gave him the status of Legislative lordship, that the practical reflection of which is their secret affliction with the worship of religious leaders. It can be said that any obedience in which the elders of the religion are seen in a role beyond a means to attain obedience to God, has been harmed. The holy verse can be considered as a piece of advice for the Muslim Ummah, as well as a reference to their fate in the subject under discussion.

With its textual-contextual approach and by emphasizing on the text and also historical context, this essay tries to challenge the popular understanding of the primary verses of surah Tawba, which permits waging war against all of the pagans. Although the majority of the interpreters of the Qur’an and also the Islamic jurists justify the command of fighting as a result of the pagans’ polytheism, this essay shows that the command of fighting is a result of their enmity, breaching the agreement, violation and waging war. The pagans are divided in these verses into two groups: those who broke the covenant and others who remained committed. The verses threaten only those pagans who insisted on breaking the agreement and give them another chance and show them the possibility of converting into Islam. Nevertheless the command of fighting does not include the committed pagans to the covenant. So fighting is merely commanded as a reaction against the pagan’s enmity and waging war, regardless of their polytheism. These verses prove no evidence for waging war. On the contrary, they prove strict standards for permitting defensive war. Historical evidences point out that no pagan was killed by the revelation of these verses and some pagan tribes continued to exist after these verses, but the verses withdrew the last resistances of the pagans.

Islamic leaders draw their strategies based on divine and human values, and in fact, divine and human values ​​guide and lead Islamic managers. The aim of this study is to investigate the management components regarding the grounded theory with reference to the verse 128 of Surah Al-Tawbah in a comparative method. The research approach is qualitative using the grounded theory method. In order to collect qualitative data, 12 management specialists and clerics familiar with management knowledge were interviewed. Purposeful sampling was performed with a snowball fan. The sampling method continued until the researcher reached a theoretical saturation using semi-structured interviews with sample members. Using the results of reviewing the theoretical foundations and background of research and analysis of the content of interviews, the managerial symptoms of Islamic management with emphasis on the management components of Surah Al-Tawbah: 128 have been identified and in three stages of open coding, axial coding and selective coding, Islamic management model emphasizing this verse in the form of six main categories of causal conditions, the phenomenon axis (Qur’anic management: includes 5 main categories: the manager should be of the people, the manager should be upset about the people's grief, the manager should be willing to serve the people, the manager should be merciful to all people, the manager should be kind to colleagues and clients), strategies, mediating conditions, intervening conditions and consequences of Qur’anic management model for exploitation in organizations are presented.

Deviation is one of the common terms in stylistics created as a result of leaving the normal form of language.This phenomenon occursin different layers of language including "phonetics", "syntax", "lexical" and "semantics".The present paper, however, solely examined syntactic deviation, which means leaving the syntactic rules of the standard language. Since "alternation", "tazmin" and "iltifāt" frequently appear in Surah At-Tawba, and contribute to the "literariness" of a literary work, the present descriptive-analytical paper thus triedto examine these three devices. This paper mainly aimedto articulate the aesthetics and objectives of these deviating devices. Findings suggests that syntactic tazmin is more frequent than alternation and iltifāt and its aesthetics, in addition toavoiding repetition, is briefnessof style and inclusiveness of meaning. Furthermore, three types of iltifāt (mo'jami=dictionary meaning, pronouns, and numbers) have been used in this surah, serving intentions such as emphasis, repetition-avoiding, and catching the audience's interest.

The 28 verse of Towbah, has been the most considerable pretext from interpreters and jurisprudents point of view to issue the prohibition sentence for polytheist entrance to the Mosques and holy Shrines. Some jurisprudents additionally offered other reasons to implement the sentence, though it is criticized and condemned by other party. The verse however, doesn’t indicate any essential impurity of non - Muslims, it certainly is in contradiction to the second verse of Maedeh- the last Chapter of Quran -which has permitted the polytheists to travel to Mecca, observing their protection.
Analyzing the context of both Chapters (Towbah and Maedeh), obviously shows only fighting heathens are prohibited to enter Al-Masjid-al-Haram in Towbah while the indult is emitted for non-fighting heathens in Maedeh. In other hand, Studying the events and roots to issue the famed indult of not allowing polytheist to enter the Mosques in Shias and Sunnis jurisprudence, demonstrates that the indult is initially issued by Omar, subsequently followed by Omar –Ibn-Abd-Al Aziz and some other Abbasi caliphs, then became gradually famed among Shias and Sunnis

From the viewpoints of the Muslims, the Prophet of Islam is Infallible and this view is rooted in the Qur’ānic teachings. Despite this, there are verses in this Revealed Scripture that apparently cast doubts on this view. One of these verses is the noble verse 43 of Sūrat al-Tawba. There are different viewpoints among the interpreters concerning the Exalted Allah’s forgiveness of the Prophet (S.A.W.), of which a total sum of five viewpoints are presented and examined in the present article. Then, by providing a socio-literary analysis of the noble verse based on the Revelation ambience, and while rejecting all five viewpoints, it is proved that Allah’s reprimand and forgiveness in this noble verse has by no means been related to the Apostle of Allah (S.A.W.) and at the same time it has not been concerned to the hypocrites, either; rather, it has been directed at a group of weak-in-the-faith Muslims who had made the Prophet’s permission to the hypocrites of Madīna for not participating in the battle of Tabūk a pretext for their own permissibility for shunning the battle. Also, it is proved that the Apostle of Allah’s (S.A.W.) permission to the hypocrites of Madīna to shun the battle has been a quite advisable measure and out of expediency and had been approved by the Almighty Allah. This impression of the noble verse completely conforms to the ḥadīth related from Imam al-Riḍā (A.S.), who viewed the verse in question in terms of “addressing someone while the real intention is to get across to a third person”, of course with a different analysis of this tradition.