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

Among the common interpretations of the Qur’anic phrase “Ashiddā’ ‘ala al-Kuffār”, which relies on the views of some commentators, is “to use violence, atrocity, cruelty, etc. against the infidels”. This perception can lead to prescribing violent behaviors documented by the Qur’an, while accepting prescribing violence to non-believers is not easy and needs serious consideration. This article, by studying the interpretations in different centuries, critically analyzes such reading and finally, by relying on lexical analysis and other Qur’anic and rational implications, seeks to provide an accurate interpretation for the verse. Analyzing the word “shidda” and similar words indicates that it shares no common meaning with the words that bear violence-related concepts. In addition, Qur’anic and theological evidence may be used to criticize the views of the commentators, including the descriptions of the Prophet in the Qur’an and his pacifism, the universality of Islam, and the necessity of interacting with infidels for the purpose of guidance. The result of reviewing such matters will lead to a more correct interpretation. Consequently, the word “Ashiddā’” is defined as “stability” and beyond; Believers are steadfast, strong and impermeable against disbelievers, meaning that they are resistant, not aggressive. This interpretation is also consistent with the content of the rest of the verse, which is a parable mentioned in the Bible: a seed that sprouts and its strength, exuberance, and growth amazes the farmer. If this meaning is conjoined to the concept of “Ashiddā’ ‘ala al-Kuffār”, it can explain better the stability, resistance and impermeability of the believers.

Labeling is a pervasive social phenomenon that affects human relationships with each other. This phenomenon was also common in the Muslim world.
To understand the underlying causes and circumstances of this phenomenon and its consequences, and receive guidance from the Quran on this phenomenon, and recognize the strategies to deal with it from the viewpoint of the Quran, the verses of this holy book were studied.
In this study, using the method of Grounded Theory (GT), the Quran data was analyzed. The result of the study is proposing the following hypotheses: 1.Arrogance leads to labeling the prophets and scriptures. 2.In cultures dominated by polytheistic conceptions, the emergence of the prophets and a new religion, underlies labeling the monotheistic values. 3.Under the rule of the aristocracy, ignorance of society leads to labeling the prophets. 4.Worldly and other-worldly consequences of labeling are directly correlated with the frequency of labeling phenomenon.
Based on the findings of this study, it is suggested to put the above hypotheses into practice and also to use the qualitative methods such as grounded theory in the study of the Quran and history.

One of the main issues in the analysis and interpretation of the Quranic ayahs is analyzing words. The root of each word is highly influential in understanding phrases in which they are used. This article explores the word “wail” and expresses its application in the Holy Quran. Clarification of the position and the original meaning of the word in question can take the addressees to the situation of the Quran being sent down and illuminate their understanding of the intended use of the word in ayahs.
The Arabic word “wail” is used to express regret, great grief and sorrow for an evil and sorrowful act with severe punishment and consequences. It is one of the words that Allah has used to express hatred and threats of punishment. A group addressed using this word are the disbelievers who as a result of committing wrongful deeds or refusing to do rightful deeds deserve the wrath of Allah and are subject to divine painful chastisement.
After exploring the meaning of the word “wail” using reliable Arabic dictionaries, the ayahs in which this word has been used were collected and in some cases a brief interpretation of them were provided. One of the most significant findings of the present study is that in most cases the word in question has been used to warn the disbelievers and the obstinate opponents and such applications have accompanied threats of punishment and hellfire for them. "Wail" is for those who denied prophets and divine messengers and attributed improper characteristics such as lying, madness and using magic to them.

The Quran is a Divine book which includes man’s the most important requirements for the realization of his worldly and other-worldly happiness. Social issues are of great important in this context. The Quran is concerned about the importance of social issues in favor of man’s spiritual perfection and, in some cases, leaves it to man to formulate regulations for his social life so that they can help him follow the true path. In this context, the Quran absolutely denies mutiny, oppression, vices and moral corruption, fueling social conflicts, wastefulness, and following unbelievers and advocates their corresponding virtues for man’s social happiness. Also, the Quran lays emphasis on traditions of examination, ebtela’ (affliction), estedraj (approaching perdition gradually and unknowingly) and punishment which are necessary for the realization of the Divine social justice. These teachings are important due to the role they play in directing social life and social studies aimed at improving the social principles, theories and regulations so that a set of general and desirable laws can be established.

This article deals with the substitutability of morality with faith in respect to salvation. The writer has analyzed and examined four viewpoints in this respect: 1. Absolute substitution, 2. Absolute non-substitution, 3. Substitution in some ranks of salvations, and 4. Substitution in regard to some human beings. After a critical assessment of the arguments of each viewpoint, he has concluded that the two latter viewpoints are more acceptable than the first two ones. To confirm his view, he has presented some evidences, too.