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

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.

"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

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.

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.

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.

one of the narratives that has been recounted in Shia Hadith collections (sources) is the story of an angel namely “Futros the Angel” (Futros the Malik) Since this narrative is considered to be a great virtue for Imam Hussain, and some History and Hadith scholars and researchers do not find it to be authentic. The present article, while briefly paying attention to the documents of this narration, has made The Validation of the content of this narrative has been the focus of the research this narration was written in sixteen Hadith and historical sources was recorded before the tenth century of Hijri. Some of these sources have narrated the narration in the form of Mosnad and some in the form of Mursal It seems that the narration is valid and reliable from the point of view of a document, and it is possible to ensure the issuance of “Futros Angel” narration, especially based on the citation of the book of “Al-Saraer” was assured. Also, one of the important findings of the research is that there is not no inconsistency and conflict between the narratives mentioned in the book, with the criteria for evaluating the validity of Hadith including the Qur’an, Sunnah and reason.

Recognition infallible cases is of such a value that demands all to do their best in the field. The recognition would be established by the method of narration due to the inability of the intellect to recognize the innocent example. One of the narrations that realizes this responsibility in the best way is the Hadith of Safina. In order to benefit from the hadith, the present article examines its evidence according to both the Imamiyyah and Ash'ari manners of thought and considers it to be reliable, and contrary to Ash'arite view and for explaining Imamiyyeh view more, it proves the infallibility of the hadith. An examination of the narrative books of both schools shows that Safina's hadith refers to the fourteen innocents. Of course, the appearance of narrations with different expressions including Imam Ali, five members of Ale-Aba and imams have been shown. The existence of various problems for mankind in all ages has been proven by experience and rational reasoning, and this fact with attention to the mentioned hadith indicates human lasting need for an infallible example to save us from the turbulent sea.

The concept of the 'Mahdism' is one of the important topics in the discussions of Shia and Sunni scholars. Since ancient times, scholars from the Sunni tradition have been concerned with the issue of Mahdism alongside Shiite scholars and have spoken of the importance of belief in Imam Mahdi (AS), his birth, and lineage. In the meantime, the perspective of "Sheikh Uthman Ibn Fodi" (a prominent and renowned scholar of the Sunni community in Africa) on the concept of the Mahdi is similar to the Imamiyah perspective from various aspects. This article delves into the scientific discussion of the infallibility, birth, lifespan, and lineage of Imam Mahdi (a.s), examining the extent to which Sheikh Uthman Ibn Fodi accepts these elements. The approach of this article is analytical and library-based, focusing on the books of Uthman Ibn Fodi. The primary question of the article is the validation of the messianic belief of Sheikh Uthman Ibn Fodi in accordance with the perspective of the Shia Muslims. Investigation of Sheikh Uthman's beliefs regarding the topics of birth, the necessity of an Imam's existence, lineage, and the lifespan of Imam Mahdi (AS) discussed in his works are among the findings of this paper.

In order to obtain the idea of ​​Imamate in a theological school, one must name the legacy left from that school in three areas: "What is Imamate", "Attributes of Imam" and "The way of determining and recognizing Imam" which is named "Imamate". Are examined.The theological, intellectual current of the Hillah school, which was formed on the basis of the thought of Sadid al-Din al-Homsi and influenced by the principles of the late Sayyid Morteza and the Mu'tazilites, was introduced over three centuries with the introduction of philosophical terms and arguments by Mohaghegh Tusi, and the development of rational reasons by Ibn Maysam Bahrani. The taking of narrative reasons along with rational arguments by Allameh Halli and Fasal Meqdad reached its perfection.What has been achieved in this article by the library method is that in the field of "what is Imamate" the same Homsi principles were presented with further development and deepening, and in the field of "Imam's attributes" the rational reasons for the necessity of attributes were increased by Ibn Maysam Bahrani and Allameh Halli Using narrative reasons, they presented other arguments. In the field of "the way of determining and recognizing the Imam", the elders of this current have considered the text and miracle as the only way to know the Imam and have criticized the theory of choice (Sunnis) and invitation (Zaydiyya) with various arguments.