جستجوی مقالات مرتبط با کلیدواژه "پیامبران (ع)" در نشریات گروه "علوم قرآن و حدیث"

According to the verses of the Qur'an, God's messengers have the status of infallibility, and considering that they are the bests of those devoted to Allah, there is no fear, sadness, or jealousy in their spirit. However, in some verses of the Qur'an, fear and sadness have been attributed to the several prophets such as - Ibrahim, Musa, Dawood, and Yaqoob (PBUTH), and similarly, envy has been attributed to prophet Suleiman (AS). This article is organized with the aim of explaining the compatibility between the position of infallibility with the emotional aspect of divine prophets and the rejection of any feature incompatible with infallibility from the status of the prophets (PBUTH). And after classifying and evaluating the challenges, it has been drawn the conclusion that among the various types of rational and verbal resolutions, only two of them are justifiable in solving the challenge of fear and sadness of the Prophets: 1) Acceptance of fear and sadness by describing them as admirable fear 2) Fear and sadness are the requirements of the human aspect of divine prophets and their status of Baqa ba’d al-Fana (i.e. trying to survive after neglecting the world). As for the solution to the challenge of the envy of the Prophet Suleiman (A.S), among the many solutions to the issue, there is one effective solution, and this intellectual solution is based on analyzing the concept of envy and dividing it into reprehensible and non-reprehensible, and the evidence for praiseworthiness of that of Suleiman is the multiple benefits that have resulted from it. This research has been carried out through the library method in collecting materials, and in the way of citing data, it follows the documentary method, and in analyzing the materials, the research method is descriptive, analytical and critical

Ibn Taymiyyah, and following him, the wahabbis have claimed that in consensus with the Muslim scholars, the word "houses" in the verse "honouring the houses" implies only mosques and that placing the virtue of worship at the houses and tombs of the Prophet (a) and the Ahl al-bayt (a) at par with that of the mosques is an innovation and amounts to polytheism. However, firstly, the claim of consensus in not true, and secondly, on the basis of research, the primarily intended meaning for the word "houses" are the houses and tombs of the Prophets (a), especially those of the Prophet Muhammad (s) and the Ahl al-bayt (a), and including mosques and houses of the believers with the noted charateristics in the verse is per one of the principles of jurisprudence called tanqihe manat. This is because in dictionaries, the meaning of houses is different from that of mosques and this difference in meaning is reflected in many verses of the Quran. The existence of traditons that clearly describe the verse to mean "houses" is another strong proof. Verse 73 from chapter Hud and verse 33 from chapter Ahzab are clear indications of the same.

All Islamic sects unanimously believe that the prophets have not afoul to shirk and they havent done any act in accordance with heresy or paganism. However, the appearance of some religious texts (Quran and Hadith) suggests that some of God's prophets from their polytheism and pagan practice are done; this is in stark contrast to rational arguments and narrative texts that are approved for infallibility and caused numerous doubts.This paper follows attribution style, on the method of gathering materials, using libraries, and how of citation of the data. Also the method of analysis of accounts is descriptive analysis. The doubts related to doing polytheism of the predecessor prophets (peace be upon them) have collected. After set-out these doubts and explaining a variety of responses from scientists to them, This Replies was analyzed and criticized. And in the end concludes; all doubts that related to the issued a pagan practice of the prophets predecessor, including Adam, Abraham and Joseph, and Jesus, Can be replied with a variety of literal solutions that are consistent with the appearance of the meanings of Quran words or its interpretation. Also, some of the interpretations and the possibility that often are literal solutions which appeared to be inconsistent with the Quran, these responses have been considered inefficient