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

Denise Masson, a Catholic Christian and contemporary French Quranic scholar, has worked to explore the secrets, intellectual connections, and divergences between the Quran, Jewish, and Christian traditions. Among her works, she wrote “The Quran and Its Comparison with Jewish and Christian Sacred Texts.” While acknowledging the many theological similarities between Judaism, Christianity, and Islam, Masson occasionally criticizes Muslims of misinterpreting the teachings of the Quran and the Bible, particularly in terms of Trinity. Masson’s reasons for presenting the Trinity as divinely revealed are based on Old and New Testament scriptures, as well as Church Fathers’ sayings. The author of this paper has used a descriptive-analytical approach to analyze Masson’s claims. This essay’s primary goal is to evaluate and scrutinize her claims by looking at the Quran and logical evidence. The profound and profound teachings of the Holy Quran are the main source of the reasonable arguments that are discussed. The results of this study show that Masson’s arguments about the nature, essence, and irrationality of the Trinity are faulty and susceptible to serious criticism and challenge. This essay seeks to show that reason is wholly opposed to the theory of the Trinity and does not accept it in any way, as supported by the Quran and several reasonable reasons. The method of collecting information and data in this research has been library-based.

There are words that are close to each other in the Holy Qur’an and the Two Testaments. One of these words is the middle ummah in the Holy Qur’an, which is mentioned in the Two Testaments as the chosen people. The position of the middle ummah in the Holy Qur’an and the chosen people in the Two Testaments is the main issue of this article. The similarities and differences between these two words are examined in this article. The study shows that the middle ummah in the Qur’an and Islamic traditions and the chosen people in the Two Testaments have common origins and uses, including that in both cases, superiority and moderation are mentioned; but at the same time, the scope of application of the middle ummah is much wider than that of the chosen people; because in the Holy Qur’an, in verse 143 of Surah al-Baqarah, the superiority of the Islamic ummah over other nations is emphasized, and the word shāhid (witness) in this verse means being an observer, an example, and a witness; and the testimony of the Islamic ummah means being a comprehensive role model for the middle ummah without extremism and shortness, while the word chosen people in the Qur’an means giving superiority by sending down worldly blessings and sending prophets; and the chosen people or the theory of election in the Jewish nation is a fundamental idea in the history of Jewish thought. The idea of ​​election has been explained and expanded in parts of the sacred texts of the Jewish book and has undergone semantic expansion and evolution; because election applies to a Jewish person when, after God has assigned a duty to him, he is diligent in carrying out his duties.

After Jesus (pbuh), deviations arose among his followers and with time heresies became stronger. One of these deviations was the belief in the divinity of Christ. The Quran has clearly rejected this question and the Sunnah has criticized this corrupt faith wherever it has had the opportunity. Including the debate of Imam Reza (AS) with the great Christians, whose report was of course documentary and substantively flawed. This research has documented the evidence used in the arguments of Imam Reza (AS) in Ahdin to strengthen this debate, demonstrate the high capacity of Islam against dissenters, and invalidate the divinity that preachers attempted to spread. The information of this research was collected according to the library method and the arguments of the debate in the three axes of worship, miracles and explanation of contradictions, and then documented in the covenants according to the people whose names were mentioned.

Gabriel Reynolds, in his book titled “The Quran and Its Biblical Subtext,” while addressing the claim of Islamic exegetes’ errors in understanding some Quranic terms and the necessity of correctly understanding the sacred texts, focuses on the specific study of thirteen examples from the Quran, one of which is the term “rajeem” (stoning). He believes that the term “rajeem” holds much greater significance than the traditional understanding of it as “worthy of stoning.” Relying on the bible texts and establishing a connection between the story of Satan’s expulsion and the Quranic cosmology, Reynolds concludes that the term “rajeem” signifies someone barred from entering heaven, wherein heaven acts as a protective fortress, and the stars are placed in the lowest heaven not only as adornments but also as protectors. Describing the stars as “rajoome,” doesn’t mean they are missiles to be thrown at devils; instead, it signifies that they are part of the celestial fortress protecting heaven. Therefore, Reynolds considers the sacred book as the basis for a correct understanding of the Quranic verses, which has been overlooked by Islamic exegetes, resulting in a mistaken interpretation. The current research, using a descriptive-analytical method, presents Reynolds’ perspective and evaluates and critiques it from various angles. The results indicate that by employing other meanings of the root “rjm” in Arabic, without relying on the sacred books, it’s possible to reach the mentioned meaning of the term “rajeem” and revise the opinions of exegetes

The ingress of Israʼiliyyat to Islamic sources was an unpleasant phenomenon which involved most of the Islamic educations. The trust of Muslim narrators to Jewish sources and people was efficacious in the spread and ingress of Israʼiliyyat to Islamic sources. One of the Islamic educational contexts that Israʼiliyyat entered in and caused fabrication is Mahdism. This article uses Hadith and historical sources and analysis in order to proceed the two political aspects of these fabrications and Israeli sources. The first aspect is the connection between Israeli narrators or Muslim narrators who were influenced by Israʼiliyyat and their contemporaneous politicians, and their search for making apocalyptical narrated things that benefit those politicians. The second aspect is the struggle of Israeli narrators in ascending the Jewish and Christian politics by quoting apocalyptical things to present the crucial concepts, places and symbols of Israel. Different kinds of fabricated quotations and narrated things can be studied in the two aspects above.

The main question of the research is that from the point of view of Islam and Christianity and based on the Qur'an and the Testaments, what are the similarities and differences between the nature of death and the role of death thinking in human life? Based on this, by using the descriptive qualitative method and qualitative content analysis approach and by collecting, coding and analyzing the data of the Qur'an and the Testaments, we came to the conclusion that death in the Qur'an and the Old Testament means physical death. Death in the Qur'an is not the result of original sin, and the human race is not contaminated by original sin. The role of thinking about death in the Qur'an and the Old Testament is somewhat similar, and deterring from mistakes and sins is one of its important functions in these two sources; But in the New Testament, In addition to physical death, the New Testament depicts spiritual death, which is the result of original sin. According to this view, everyone is condemned to death except those who believe in Christ. On this basis, the deterrent role of death thinking is less imagined in this theology

The word ‘Ruh’ is repeated 21 times in the Holy Quran. The wide usage of this word in Afro-Asian languages and the Testaments doubles the need to study its genealogy. This study aimed to investigate the etymology of this word in Semitic languages and in the texts of the Old and New Testaments using a historical-adaptive linguistics method and using library-based resources. Additionally, it explored the examples and scope of their applications in Jahili literature and the Holy Quran. Results indicated that the origin of the word is Semitic since it has been used three languages, namely Hebrew, Syriac, and Arabic, having an almost similar structure and the same meanings. The underlying meaning of this word is flowing and blowing, containing two important elements: being a factor of life and originating from a source. In the Holy Bible, it is sometimes used in a real sense (life force) and mostly in a figurative sense. As we approach the era of the New Testament and the Holy Quran, the meaning range of the word has been limited and the real meanings have replaced the figurative meanings. The connection of the word ‘al-Quds’ with the word ‘Soul’ in the New Testament and the Holy Quran indicates the truth of the meaning of this word. It means that the soul is a huge creation from the Almighty God and has different levels. Also, the combination of "inflation of my soul" in the Qur'an reveals the meaning of ‘flow of life from a transcendental source’.

Narratology is one of the new branches of literary studies that seek the scientific analysis of narrative texts. In the meantime, several approaches have been proposed by literary critics and semantics, one of the most frequent ones in the field is Algerdas Grimas's narratology approach, on the other hand, the study of narratives has always been part of the study of the Holy Qur'an, because a considerbale part of this sacred text is devoted to fiction and several stories are told in it. Some of them, like the story of Zechariah, have a common story with the Testaments. Therefore, in order to analyze the Qur'anic narration of Zakariah, the present study has considered the narrative approach of Grimas and has tried to achieve a scientific analysis of this text by analyzing the narrative plot of the Qur'anic narration of Zakaria, but since the texts are shaped in an intertextual relation with each other, the narrative analysis of Zakaria's testamentary narrative has also been considered in order to gain more knowledge of their storytelling style in this case by studying the narrative narrative of two stories that considered one Fabiola. Finally, while analyzing the narrative of the two narrations, the intertextual connection between these two explicit texts and the attention of the Holy Quran to the Old Testament story is revealed.

Predicting the fate of Zionist Regime has long been considered by futurists and has been analyzed from a political, martial and geographical point of view. In the meantime, some have finally explored Zionist Regime according to the Bible and the teachings of the Holy Qur'an and hadith. By putting together statements and opinions, in addition to criticizing some of the existing views based on the Qur'an, hadith and Testaments, the future can be drawn more clearly and unambiguously. Some opinions seem to be incorrect due to the existence of prejudice in the researcher along with inappropriate application of interpretations and results. While many phrases from the Holy Qur'an and the Testaments have divine traditions and laws that are still useable today. In the Testaments, God has warned the children of Zionist Regime with a general command that failure to perform divine duties and corruption will lead to their expulsion from their land. As the predecessors were punished in such a way. In several chapters, the Holy Qur'an speaks of God repeatedly extinguishing the flames of the Jewish war, as well as the repulsion of Jewish sedition and corruption by those whom God sends against them, which will continue until the Day of Judgment, and may include the Zionist regime in Zionist Regime. Although its timing and quality are unclear.

One of the issues of consensus among the Qur'an interpreters and Islamic scholars since early times is the belief in the distortion of the Bible (consisting of the Old and New Testaments). This doctrine has been doubted for a long time and some researchers believe that there is no verse in the Qur'an showing that the Bible has been distorted, and that the Qur'an confirms the Bible. Whereas, if we examine the Qur'anic verses that are evidentially referred to the Bible, we find that the Qur'an has not confirmed all the contents of the Bible and that some of its contents are rejected by the Qur'an. Thus, we have attempted in this research to evidentially examine the verses of the Qur'an that in some way refer to the Bible in order to achieve a more complete understanding of the Qur'an's viewpoint regarding the Bible. Our main question in this research is: "What is the Quran's viewpoint about the Bible?" Does it maintain the confirmation, fabrication (ja‘l), or distortion of the Bible?

The term “general spirit” of the Holy Quran is based on the concept proposed by Amina Wadud, a neo-Muslim of African-American origin. Shee believes that the verses of the Holy Quran should be interpreted based on this basis; because the general spirit and supreme goal of the Holy Quran have been gender equality. After presenting its solutions and methods in understanding the verses of the Holy Quran and reaching a bottleneck, the movement of returning to the Quran has chosen this basis to maintain and continue its movement. This stream analyzes the Quran based on hermeneutic-historical approaches and believes in the fluidity of the meaning of each word or verse based on the historical-cultural conditions of the reader of the text. The basis of the general spirit is the basis of the hermeneutic-historical method, which has not been seriously disputed so far. This article, which was written with a documentary method and a descriptive-analytical approach, deals with two main criticisms in terms of the ineffectiveness of this basis in the interpretation of the verses of the Holy Quran and its hermeneutic presuppositions and its triple consequences in the process of interpretation. The consequences of this basis include the separation of the Holy Quran and the Sunnah, the inadequacy of the Sunnah in expressing the meanings of the verses of the Holy Quran, the belief in the historicity of the Quran, and the absence of an objective and stable understanding of the Holy Quran

Derivatives (katb)(ک ت ب) are among the most frequent words in the Qur'an, the Old Testament and the New Testament. This root is used in most branches of Semitic languages with the least difference in structure and meaning.The semantic domain of the (katb)(ک ت ب) has developed over time and in Arabic, in addition to preserving the original meaning, has taken on a new meaning that does not exist in any of the other branches of the Semitic language.The most important derivative of this root is the word "ketāb"((کتاب in the common sense, which is common and widely used in Semitic languages and is a key word in sacred texts. This research with the historical-comparative-analytical method and the use of library resources first deals with genealogy and analysis of the roots of "katb"(ک ت ب) in the most important branches of the Semitic language and then examines the various functions of its derivatives in the Qur'an and the Bible and has identified the commonalities and differences. "katb"(ک ت ب) means "writing" is one of the main meanings of this root in all branches of the Semitic language, which is crystallized in the Qur'an and the Bible, and culminates in attributing writing to God with the focus on divine law in all three Abrahamic religions.Writing with Biblical evidence was developed first by engraving on stone, tablet, and wood, and then by writing in ink on scrolls and paper.

Since some orientalists, seeing the set of Qur'anic teachings as superior to human thoughts and considering them unattainable except from the divine origin, have refused to acknowledge the revelation to be ascended to the Prophet (PBUH) and rather, have assumed the possibility of adapting these teachings from the Torah, the Bible and other previous divine books. Therefore, in line with insisting on this claim, they searched for clues and evidence from the text of the Quran in order to prove the inevitability of their theory. However, due to the many verses indicating the negation of this claim, the commonality of divine religions in generalities, the completion of the epistemological-ideological, jurisprudential and moral framework, and the expansion of the wide and concise teachings of the previous religions due to the improvement of human ability to comprehend and act, and the theory of the Prophet's different treatment regarding the People of the Book, it is very necessary to deal with these doubts, examine and criticize their claims. Yusuf Durrah Haddad claims that the Prophet (PBUH) constantly referred to the Torah and scholars of the People of the Book to form the teachings of the Qur'an. This research has achieved the following results with the descriptive-analytical method and the use of library-software resources and referring to Quranic verses and traditions: A) This claim is against the clear verses of the Qur'an, which indicate the negation of any origin to it other than God. B) The existence of narrations stating that the Prophet (PBUH) has not ever referred to the scholars of the People of the Book. C) Historical evidence indicates that the Prophet (PBUH) was Ummi (illiterate) and did not have a teacher. D) Lack of any report in history about it, in spite of sufficient motivation and history of enmity with the Prophet (PBUH). F) There is no reason that Prophet is studying Torah in particular; because other divine books have a similar position with the Torah. E) The verses indicating the invalidation of the polytheists' belief are based on their ignorance and lack of learning lesson from the divine book and prophet.

Andrew Rippin was one of the famous Western scholars whose Qur'anic and interpretive studies have had a great impact on Western Qur'anic studies. He has authored many books and articles in the field of Quranic sciences, commentary and hadith. Considering that the researcher's principles have a great effect on his method and cause certain biases in his works, in this article, the principles of Ripin Qur'anic studies were considered. In the Qur'anic studies, Ripin believes in propositions such as that the Holy Qur'an was compiled two centuries after the death of the Holy Prophet (PBUH), that the Qur'an was taken from the Testaments, that the Qur'an was written in a sectarian environment, that the Qur'an was taken from Mesopotamian civilization. Some concepts of the Qur'an are metaphorical, which has led Ripin to study in order to prove these principles and assumptions, which are shown in his works in this article.

Celebrated Muslim Quranic interpreters have long believed that, according to the Quran, the existing Bible is distorted and contains non-revealed contents. However, some Western and Muslim researchers have rejected this point of view based on the Quranic verses of "distorting words" (An-Nissa: 46) and "belief" (At-Tawba: 61) or have suspected the Quran's implication of Biblical distortion. Meanwhile, rejecting this distortion and believing in their complete approval by the Quran is superficial and misrepresents the Quranic perspective. Furthermore, such a view, intentionally or unintentionally, regards the Bible as valid from the point of view of the Quran, which has numerous implications that can never be approved from a Quranic standpoint.According to the findings of this research, the evidence on Biblical distortions is not limited to the verses of "distorting words" and "belief"; rather, it is possible to prove Biblical distortion and the existence of non-revealed themes in it even regardless of these verses. A comparative study of the Quran and the Bible demonstrates the incompatibility of the two in some common themes. If the revelation of the Quran is accepted, one can never consider the Biblical reports inconsistent with the Quran as a revelation. Some common themes about which the Quran and the Bible present conflicting reports include Joseph's dream and the brothers' decision to murder him, the creator of the Golden Calf who was responsible for the Israelites' aberration, David's intellectual and behavioral character, details of Jesus' birth, crucifixion, death, and his divine or human character.

Comparative study is a method of comparing the doubts and differences between the two sides of the adaptation, which has the advantage of resolving ambiguous points and presenting new material. The Gospel of Saint Josef is one of the unofficial Christian Gospels from the collection of infancy Gospels. The existence of some similarities between the Book of the Testament as well as the unofficial Christian Gospels with the Holy Qur'an has led some orientalists in the last two centuries to focus on the fact that the Holy Prophet has taken some verses of the Qur'an from the sources of previous religions, especially the Bibles, as well as the infancy Gospels. Thus, the present study is organized in response to the question of what are the similarities and differences between the Gospel of the story of Saint Josef and the Holy Qur'an and whether the Qur'an is adopted from the Gospel of the story of Saint Josef. A comparative study of the Gospel of the Story of Saint Josef and the Holy Qur'an shows that such things as the relationship between Mary as the mother of the Prophet and Joseph, as the son of God, and even considering Jesus responsible for the sins of mankind and the savior of all sins, are the cases mentioned in infancy Gospels. The belief in Resurrection, Raj'a and the End Time, the story of Mary's guardianship, the mortality of all beings in the universe, the importance of some times and divine permission are also among the most important commonalities of the Gospel of the story of Saint Josef with the Holy Qur'an.

One of the most important semantic areas of the Holy Qur'an and the second principle of the principles of Islam is "prophecy". This field is manifested in the article "Resl" and the most widely used word in this field, "Rasool", and plays an important role in the Qur'an and tradition. Therefore, in the present research, which has been done by the descriptive-analytical method, first, the various meanings of "Rasul" material were analyzed and studied. Then, to better explain the meaning of the word "Nabi" according to the principle of succession in semantics, its synonymous word "prophet" was examined and then by referring to the interpretations and divisions of the commentators and presenting a frequent table of God's remembrance of the first prophets with the words Rasul and Nabi, the privileged position of the word "Rasul" in the Holy Qur'an was explained and the functional differences between the two words became clear. Based on the findings of this study and by examining the historical semantics of the word "Rasul" in the Jewish and Christian scriptures and the study of Syriac, Hebrew, and Greek languages, it became clear that this word was sent in the ancient languages and divine religions before Islam with the same meaning. And “the divine messenger” has been used, which indicates the deep root of this word in the history and divine texts and its high position in the field of religion.

The application of the word "nafs" and its derivatives in the branches of the Semitic language and its numerous uses in the Qur’an and the Testaments indicate its ancientness and importance. The structure of the word in the northeastern and northwestern branches is “n-p-sh” and in the southern branches is “n-f-s” that indicate its evolution in the process of transition from one branch to another. The present study deals with the genealogy of the word "nafs" in Semitic languages, based on the comparative historical method. In the research process, the commonalities and differences are identified and its uses and examples in the Qur’an and the Testaments are shown. Evidence shows that the commonalities in structure and meaning are far greater than the differences. The word has more semantic development in some branches, the fact that is evident in the Qur’an and the Testments. "Rest" and "life" are two common meanings of the word in all branches, and then other numerous meanings have been extended from these two meanings. Its central meanings in these books mostly refer to transcendental issues such as God, soul and spirit. Some Arabic lexicographers have associated the word with the word "nafas", while this is not the case in other branches of the Semitic language.