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

Ibn Taymiyyah is the most influential figure in the history of Salafism, who has expressed opinions in various areas of belief, and his opinions have been noticed and obeyed by his followers. Among other things, he discussed the idea of infallibility as one of the pillars of the problem of prophethood and imamate and questioned this doctrine. He violates almost all the foundations and proofs of infallibility and finally, he does not accept any absolute infallibility for prophets and imams. On the other hand, he tries to find an alternative to the infallibility of the divine parents by proposing and proving the theory of "total infallibility of the nation". He questions three important bases: the definition and affairs of the Imamate, the rule of grace, and the superiority of the Imams (peace be upon them) in order to destroy the useful evidence of infallibility. But none of his problems are related to these three bases, and precise and convincing answers are given to each of them. His total infallibility theory also has no solid evidence and cannot be proven and questions the foundations and evidences of the infallibility of divine saints.

Imam Mahdi (a.s.) - the twelfth Imam of the Shiites - is a figure who is hidden in the veil of occultation and will appear when the conditions and prerequisites for his reappearance are met to establish the promised peace and justice in the world. One of the questions raised is what special role and characteristics does the Imam have that only he can realize the global peace of the end times and others are unable to realize it independently and without his presence. Based on Shiite traditions and teachings, his characteristics can be divided into various dimensions, some of which arise from his position of Imamate. The following article aims to determine and explain these characteristics, using an analytical-documentary method and using verses and traditions. The most important of these characteristics are universal (religious, political) guardianship, creational guardianship, infallibility, justice, special divine knowledge, special creation, divine appointment and election, and the proof of God. The presence of these characteristics in an Imam is necessary and essential for guiding people to happiness.

Since the first centuries, the various aspects of the verse of "purification" have always been the subject of discussion among Muslim scholars, and many works have been written about it. Most Sunnis believe that the verse was revealed about the wives of the Prophet (PBUH) and the Companions of the Household and that it is an invitation to attain purity through adherence to divine commands and prohibitions. On the other hand, Shiites and some Sunnis believe that the verse in question was a message of the infallibility of the Ahl al-Bayt and that at the time of its revelation, it had no reference other than the Companions of the Household. This belief is based on matters, including the fact that the divine will in the verse is constructive. The question is whether there is a way to prove this? This article seeks to find a suitable answer to the above question using a descriptive-analytical method and relying on the sources of the sects, and its findings also indicate a positive answer and a definite constructiveness of the will in the noble verse.

The knowledge and infallibility of the Prophet (PBUH) are among the important issues that Muslim theologians have presented different views according to its importance, and the result is better knowledge of the Prophet (PBUH) and reciprocal better practical behavior for his followers. This article intends to measure and compare the knowledge and infallibility of the Prophet from the point of view of Ibn Taymiyyah and Ibn Mutahar. This selection can be considered due to the time proximity of these two theologians as well as Ibn Taymiyyah's specific criticisms of Allamah Hilli's point of view, a question that has been answered in this article. This is: whether knowledge and infallibility are current in all aspects of the life of the Prophet (PBUH) from the perspective of these two thinkers or not? Considering that the Prophet is a role model, it should be said that infallibility cannot be accepted only in some aspects of his prophethood.The present article has been done by descriptive-analytical method and software and library search, and its purpose is to explain the views of Ibn Taymiyyah and Allamah Hilli on this issue.

In verse 143 of the al-Baqarah Chapter, God Almighty introduces some witnesses to the actions of humans. There is a difference of opinion among exegetes as to whether the position of witnessing deeds, like prophethood and imamate, is a position exclusive to the prophets and infallible Imams or whether it can also belong to the special companions and students of the Imams. Allamah Tabatabai considers the relationship between the position of witnessing people’s deeds and infallibility to be equal and believes that witnessing people’s deeds is reserved for the Infallible. In contrast, Ayatollah Javadi Amoli considers this relationship to be absolute generality and particularity, and introduces examples of witnesses to people’s actions that include the Infallibles. It is clear that this verse can be used as one of the proofs of infallibility when there is an equal relationship between infallibility and the position of witnessing; otherwise, it will not be considered as proof of infallibility. In the present study, we have examined the views of Allamah Tabatabai and Ayatollah Javadi Amoli using the method of comparative exegesis, and after presenting and examining the evidence of both exegetes, we have shown that according to the application of the content of the verses of witnessing deeds, that literally manifests as witnessing all deeds of all nations, Allamah Tabatabai’s view is preferable.

Commentators in the true understanding of the statement» and He has taught you what you did not know« in verse 113 of Surah Nisa have different opinions. Paying attention to the knowledge of the Prophet (PBUH) as an important issue has the same age as revelation, and it has always been of interest. The upcoming essay is based on the descriptive-analytical method in order to analyze the various aspects of the knowledge of the Prophet (PBUH) in the desired verse.
By examining the interpretations of the parties with different tendencies and methods about God's intention of "science", we come across several viewpoints that can be categorized under 7 headings, which are: the first and last science, hidden affairs, divine decrees, laws of Sharia and pronouns, special education, correctly understanding the application of general rules to particular cases, lack of knowledge of revelation and knowledge.
In expressing opinions, we can refer to opinions that are controversial and require more discussion. Among them, most of them have mentioned the issue of infallibility under the verse, and some have inferred the infallibility of the Prophet (PBUH). Or a group has implicitly mentioned the special insight and Ijtihad of the Messenger of God (PBUH) in explaining the problems of the Ummah. Others consider this teaching to be broad and not only for the Prophet (PBUH), but for everyone who is born and gets life and enjoys this gift.
Another group of revealed teachings and related topics have expressed God's intention for this science. In the mystics' thought, "science" refers to the inherent knowledge of the burden of transcendence, and that is when the seeker becomes mortal in the presence of truth.
There have been many discussions about the nature of the knowledge of the Prophet (PBUH). As evidenced by many verses, the prophets were equipped with knowledge from God “So they found one of Our servants, on whom We had bestowed Mercy from Ourselves and whom We had taught knowledge from Our own Presence."
The verse states that Hazrat Khidr (peace be upon him) was blessed with knowledge from God. Sometimes, by God's permission, they are informed about the unseen. "Knower of the Unseen, He does not disclose His [knowledge of the] Unseen to anyone, except to an apostle He approves of"
In this verse, God excludes the knowledge of the unseen from the scope of human knowledge, but he excludes some of the Prophet's knowledge of the unseen. Sometimes, he denies knowledge in general.
Sometimes he completely rejects knowledge from everyone: "He says, No one in the heavens and the earth knows the unseen except by Allah.'' Naml: 65, in other verses of the Qur'an, the knowledge of the Messenger of God is explicitly rejected from the knowledge of the unseen. "Say, I will not tell you, I have the treasures of God, and I will not know the unseen." Inam: 50.
And also the belief that the Prophet (PBUH) did not speak except by revelation, and that all the oral and current traditions of that nobleman originated from revelation.
On the other hand, knowing that one of the important duties of the goat is evidenced by the verse "And we sent down to you a reminder to explain to people what we sent down to them, and perhaps they will think" Nahl: 44. Explaining the affairs of the Holy Sharia is sacred.
We will reach this conclusion from the summary of these verses and comments that have been discussed under the discussed verse. The most important issues that the Prophet (PBUH) was responsible for among the Ummah was judging among the Ummah as well as explaining the general knowledge and truths received from God, and this required a complete understanding and accurate insight into the atmosphere of the society of that day, and this is the same insight. It is special and scientific which cannot be obtained by normal means and all this could not have happened except through revelation. Therefore, it must be acknowledged that the prophets, in whatever way they used to know things, were all derived from divine knowledge.
According to the context of verse 113 of Surah Nisa, the result of the research shows that God has given the Prophet (PBUH) the power to deduce general cases and apply them to the details of affairs, including judging to resolve issues between the Ummah and stating the general rules of the Sharia, which is special teaching for that noble. It has been provided by way of revelation, and this is different from the book of Quran and wisdom, which is mentioned in the verse, and the reason for this is the distance between the three titles, i.e. (the book, wisdom, and knowledge) with the inflection "wow". One of the clear examples of this science is the special insight (ijtihad) of the Prophet (PBUH) and his infallibility, which is a close relationship between the two

One of the bases of belief raised among Muslim commentators and scholars is the issue of infallibility of prophets. The problematic appearance of some verses of the Holy Quran shows that they are incompatible with this basis. Among the most important of these verses are the verses that mention the words "oppression" and "forgiveness" about some prophets.
The question is, considering the basis of belief in the infallibility of the prophets, what is the interpretive solution for explaining and interpreting such verses? And how can this interpretation be shown in the translation of the verses?
Translations of the Qur'an have often translated such verses without paying attention to the interpretation and based solely on the idiomatic meaning of the words, which in most cases, in addition to failing to solve the problem of the verse, have also added to its difficulty.
These verses are mentioned about God's great prophet Adam (pbuh), Prophet Moses (pbuh) and Prophet Yunus (pbuh) in the Quran, which has been tried in this article in an analytical-descriptive way, ignoring the term "oppression" and "Forgiveness" and by referring to the roots of the words and also considering the space of these verses, a translation is presented that is in accordance with the principles of the infallibility of the prophets.
The result of this research is that one of the most important solutions to solve the problem of some verses is to refer to the lexical meaning of the words, which will be very important in the correct interpretation and translation of the verses.

The infallibility of the prophets is one of the common beliefs among Muslims; But regarding its time, scope and meaning, thinkers of different theological schools do not have the same point of view. Many verses in the Holy Qur'an deal with the issue of the infallibility of the prophets, and some verses also imply the infallibility of the prophets. Among them, the issue of "decline" and "infallibility" of Prophet Adam has always been disputed among Muslim commentators and theologians. This research, with a descriptive-analytical method, seeks to answer the question, what is the view of Ayatollah Javadi Amoli and Fakhr Razi (representing two different theological schools, Shia and Ash'arite) regarding the verses related to the infallibility of Prophet Adam (PBUH)? What are the similarities and differences between the two views? The findings of this research indicate the alignment of the two commentators despite the difference in theological attitudes, and the differences between the two viewpoints are very rare in this issue. From Ayatollah Javadi Amoli's point of view, this incident happened at a time when there was no legislative prophecy, and the prohibition in the verse was also instructive, and the Holy Prophet also committed the first abandonment, which does not harm his infallibility. On the other hand, Fakhr Razi believes that Adam (PBUH) committed a sin, and of course, this sin was related to before he was sent and attained the position of prophethood, and there is nothing wrong with it. This research has examined and analyzed the reasons of two commentators and presented the selected opinion.

"Infallibility" means to be pure from any sin as well as error in receiving and communicating revelation, it is one of the special privileges and characteristics of the divine prophets and necessary for their mission, which is dealt with and paid attention to by many scholars and thinkers of different theological schools of thought due to its high importance. One of the issues that has raised many discussions is the verses of the Holy Qur'an that contain expressions of "confession of oppression" in the words of prophets such as Prophet Adam, Prophet Moses, and Prophet Jonah, and some people have concluded that divine prophets are infallible based on these verses. This study, via a descriptive and analytical method and in a comparative way, seeks to answer the question that what is meant by "oppression" and its acknowledgment from the point of view of Ayatollah Javadi Amoli and Fakhruddin Razi, and what is its relationship with the "infallibility" of the prophets? The findings of the research suggest that Ayatollah Javadi Amoli, as a representative of the Shia theological school of thought, proves "infallibility" for all the prophets, and he considers "oppression" to be based on its literal meaning, which means injustice, deficiency and deprivation, by referring to numerous arguments and evidence. However, Fakhruddin Razi, as a representative of theological school of thought in Ash'arism, in his analysis considers "infallibility" to be related to the period after prophethood and "oppression" to before prophethood

Verse 74 of Surah Hood contains an account of Abraham arguing with God about the people of Lot. In connection with this issue, detailed discussions have taken place between commentators and even theologians, and it has also raised doubts. Doubts that have sometimes challenged the infallibility of Abraham in particular and the prophets in general. Some have considered the subject of the controversy to be Lot herself and some, the people of Lot. Some believe that Abraham's quarrel was out of curiosity, and some believe that the quarrel means intercession. The present study, after collecting various views on Ibrahim's dispute with God, uses the method of critical analysis documented on Quranic teachings to describe and critique these views. Paying attention to the compassionate character reflected in Abraham in the Holy Qur'an seems to mean the concept of strife, supplication and prayer out of kindness, in order to find a way to guide a people who are on the verge of divine punishment. But since, according to divine knowledge, this return was not possible, Ibrahim's request was rejected, considering that the dispute was before the announcement of God's final decision, does not negate Ibrahim's infallibility.

Regarding the doubts raised about the issue of the infallibility and good example of Prophet Mohammad (PBUH) with a maximal perspective on it, the first verse of Surah At-Tahrim (Prohibition) is interpreted as a reproach. According to some opinions, the question in this verse was either out of compassion or an indication to abandon the first opinion, or it was in a derogatory position and actually a reproach to others. Or this rebuke was for the sake of warding off extremism. In conclusion, it is said that it should be interpreted in a way that does not contradict infallibility. In the writer's opinion, taking compassion as an interpretation is contrary to the apparent meaning of the verse, lacks evidence, and is incompatible with the supporting evidence. Assuming acceptance implies an obligation on the part of the recipient to follow a wrong path, and considering this rebuke as beneficial contradicts several established principles. The necessity of interpreting this verse in a way that does not contradict infallibility is a foundational-convincing response, and accepting abandoning the first opinion is sufficient to address any issues. Therefore, these justifications are not enough to refute the doubt and defend maximal infallibility and good example.

All the Islamic sects, except Azargheh and Hashwiyyah, believe that God's prophets did not fall into polytheism and did not commit polytheistic acts. However, it appears from the appearance of some religious texts (Qur'an and Hadiths) that some of God's prophets committed polytheism. These texts are in clear contradiction with the evidence of the infallibility of God's prophets; Therefore, in this research, which is a library in terms of the method of collecting the materials, and in the way of citing the data, it follows the documentary method, and in the analysis of the materials, the method is content analysis of a descriptive-analytical type, all the doubts related to the polytheism of Hazrat Mohammad (PBUH) were collected, and after arranging these doubts and the various answers of scientists to them, There are analyzed and criticized these answers and in the end, according to the author, it has reached the best answer or a new point of view in this field.

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.