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

The jihadist Salafism is a group that sees armed jihad as the only way to spread Islam. In advancing their thinking, they resort to every despicable act against their opponents interpreting jihad as an armed fight against the enemy, allowing decapitation of their opponents and captives. To legitimize their brutalities, they make reference to certain verses such as the verse 4 of Chapter Muhammad, verse 12 of Chapter al-Anfal and verse 67 of al-Anfal.  As well, they make use of narrations such as "I have been commissioned to chop off the necks", the Prophet's promise to behead the pagans of Quraish. Add to that the Second Caliph's permission in decapitating Dhul Khuwaysarah, and the Prophet's practice of beheading the captives of the Battle of Badr. However, a closer look into these arguments revealed the fact that the aforesaid verses do not in any way signify permissibility of decapitation, and that the narrations are also poor and disconnected, not to mention the fact that they have not been transmitted in reliable Sunni sources. In addition, Islam's pure teachings have strongly forbidden any conducts which may present Islam as a religion of violence. Relying on library and internet resources to analyze and describe takfiri Salafism in treating prisoners of war, this study seeks to criticize jihadist Salafis' views on this subject.

The place of women in Islam is such important that in many Qur’anic verses the place and position of woman have been indicated and every where at general address they have been addressed too. Thus, from many verses of the Qur’an a conclusion may be derived that the Qur’an respects woman a lot. Islam has given a higher rank to woman and has considered her as the main role player in human life in terms of social, ethical and legal affairs. According the Islam, Woman play a dynamic role in the society and therefore, has made many laws for the women. One of the these laws is of polygamy that has been placed based on individual concern and social, economical and geographical need. The orientalists have taken this issue as a paradox that the Qur’an at one side permits polygamy with a condition of Jsutice while at another side says that it is not possible to maintain justice whatever you do. Therefore, they have accused the Qur’an of inconsistency. This paper intends to clarify the same issue with reference to the Qur’anic verses and ahadith and have proved that the said clain is baseless and wrong. Since the Justcie that he Qur’an has mentioned here is different from what the orientalists understand. The jutice here refers to state of heart that men should have love for all his wives equally.

Banī Qurayḍa was one of the Jewish tribes settled in the suburbs of Medina that has repeatedly plotted conspiracies and along with the polytheists have taken part in wars against Muslims in the Prophet’s battles; and ultimately, a number of them were killed and another number were forced to emigrate from that land. The Qur’ān has intensively and briefly recounted the story of this group in Sūrat al-Aḥzāb and has simply sidestepped it, whereas there have been discussions among the orientalists and some contemporary writers, who have viewed it as an example of the Prophet’s bellicosity and strictness. In the historical traditions and accordingly in the Qur’ān interpretation, this story has been embellish and some accounts have been given that are neither compatible with intellectual reasons, nor with the historical evidences, or the morale of the Holy Prophet, and requires serious examination. Focusing on the report given by the Qur’ān, this article tries to express several points: firstly to clarify how this event took place; secondly, how the interpreters have described this event; and thirdly, what justifications have been stated for killing them and how the verse concerning this issue has been interpreted. Naturally, one of the important aspects of this story is the number of the killed ones, the explanation of which can help clarify this incident. Furthermore, the contradiction of traditions and other problems of historical narratives can indicate that this incident has not happened as is known to have, and that, instead of surrendering they have been killed in battle.

Student of Specialized Center for Hadith Sciences, Level 3 of Qom Seminary I`tikaaf is a worship filled with virtue. Servitude and devotion are considered as its main elements. The author of the present paper tries to verify the virtue of I`tikaaf through the Quranic proofs, hadith and historical reports. He also seeks to answer this question: What is the purpose of this worship is it only for reward one gets or it is something beyond the rewards in the world and the Hereafter? In addition to explaining the virtues of I`tikaaf religious texts have also shown the importance of the topic using other methods. Combining texts that directly and indirectly expressed religion views on I`tikaaf, the author of the present paper tries to have a new approach to this ritual act introducing I`tikaaf as a ritual that apart from its reward has spiritual impacts on the life of the Mutakif.

On the basis of Muslim‘s responsibility to one another and the effect of people‘s votes in the ruler‘s power as two fundamental principles, it should be accepted that neither unity nor plurality is forbidden or ordered in religion. In this way, it can be argued that the boundaries of ethnicity, natural geography, political geography and ideological geography can be agreed with as four models of state realm. It, however, is accepted without saying that following international conditions and boundaries, the only model would be the third. The national realm of ruler‘s influence is limited with private affairs of citizens and if vital decisions of the government and public interest do not make it necessary and a kind of conflict between private and public interests does not occur, they cannot break the limitation.

Jihad is a secondary issue of jurisprudence. Jurists have divided it into two: defensive and preemptive, what has been discussed and dealt with mostly in this regard is permission or lack of permission for preemptive jihad in the absence of an Infallible Imam, peace be upon him. The author of this paper does not intend to study the above mentioned permission or lack of permission but he tries to investigate the Quran’s view of preemptive jihad in the light of hadiths narrated from the holy Prophet, may peace and blessings be upon him. He finally concludes the lack of permission for preemptive jihad which is not conditioned with the presence of an Infallible Imam nor even by existence of an appropriate social political and international status quo.

The law- abiding attitude in the way of life of the Prophet who is the founder of the Islamic government, is apparently evident. The famous tradition which was narrated by experts and masses points to an event which occurred at the time of the Prophet’s government in Medina, where the Prophet prevented from committing any personal revenge and stressed on the duty of people of the Islamic society to obey the law. Jurists have placed this tradition beside two other groups of tradition which has been applied in a different way, and by combining them, they have reached at the view which disparages the beauty of the law- abiding view of the Prophet’s government. In this article, by challenging the way of combining traditions, we propose a way of combination which shows the spirit of the law- abiding attitude of the Prophet’s life.