جستجوی مقالات مرتبط با کلیدواژه « شیخ محمد عبده » در نشریات گروه « علوم قرآن و حدیث »

One of the most important verses of the Holy Qur'an, which brings gender inequality to mind in the modern era, is Q 4:3. According to this verse, those men who are capable of observing justice among wives are allowed to marry up to four women. Mentioning the legislation of polygamy in Islamic ruling, the early and medieval Muslim exegetes devoted their efforts to some linguistic-literary discussions about the Q 4:3. However, a new generation of Muslim exegetes, paying attention to the emerging questions and doubts in the contemporary period, have disregarded the traditional interpretations and provided justifiable interpretations which are appropriate to the modern socio-cultural conditions. In this research, the authors are going to study the change of attitudes of Muslim exegetes towards the interpretation of the holy verse Q 4:3 by focusing on Al-Manār, Al-Mīzān and Min Waḥy Al-Qur'ān. This study shows that while Abduh, Tabātabāei, and Fadlallāh advocated the legislation of polygamy in Islam, Sheikh Muhammad Abduh who was influenced by the doctrine of Neo-Mo'tazelah, forbade the practice of polygamy in Egypt in order to provide a more appropriate interpretation to the expectation and interest of the audiences in contemporary period.

One of the most important verses of the Holy Qur'an, which has brought gender inequality to mind in the contemporary period, is Q 2: 282. According to this verse, the value of women's testimony is reduced by half compared to men. Describing women as mentally retarded, poor in memory, and unable to record events, the wide range of Muslim scholars have, willingly or unwillingly, provided interpretations of the Q 2:282 based on gender stereotypes. Despite the fact that these interpretations were very widespread until the fourteenth century A.H., the new updated interpretations have been offered in contemporary period partly because of emerging questions and doubts over Islamic teachings on women. Focusing on Al-Manār, Al-Mīzān and Min Waḥy Al-Qur'ān, the authors will prepare a comparative study of all different interpretations that have been projected around the holy verse Q 2:282. This study illustrates that the authors of the above-mentioned exegesis have tried to provide new understandings of the holy verse, which are appropriate to modern questions and needs of Muslim world.

The present study uses a descriptive method and library studies to compare the views of Imam Musa Sadr and Sheikh Mohammed Abduh as examples of Shi'ite and neo-Muʿtazila wisdom, the position of "reason" is clear in their view and attempts to show that their rational reasoning in the commentary of the Qur'an emphasizing social issues by referring to examples of Quranic verses. The main question of the research is this: What is the common stance of Imam Musa Sadr and Sheikh Muhammad Abduh about "reason" and its place in interpretation? In response to this question, it emphasizes the validity of reason as one of the documents of rational interpretation. Finally, by examining the opinions of these two people, we conclude that both are in agreement on the possibility of understanding and permission to interpret the Qur'an for all human beings. Also, both believe in the validity of reason in the interpretation of the Qur'an. In the end, both have used enough of reason in the interpretation of the Quran as a power of understanding axioms, expressing and explaining theoretical propositions and interpreting some of the appearances of the Qur'an.

The late Shaikh M.H. Kashef ul-Qeta (1878-1955) was one of the Shia religious scholars and leaders during the last century, who was active in both fields of Jurisprudence and social affairs. He had written many scientific books, that some of them are not printed yet.One of those works, is his "comments" about the "Sharh e Nahj ul-Balagha" of Shaikh M. Abdu (Died in 1905), the high rank Sunni Scholar, the principal of the Al-Azhar academy of Egypt, the close friend and student of Syed Jamal oddin Asad-Abadi. The current essay gives a report about that work.In the first part (this volume) the notes of Kashef ul-Qeta about the speeches of Nahj ul-Balagheh, and in the 2nd part (next volume) his notes and comments about the letters and sentences of Nahj ul-Balagha will be provided.