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

Verse 41 of Surah Mᾱ'idah (5), which was revealed with the purpose of comforting the Prophet (PBUH), depicts the devious actions of a number of hypocrites and Jews who were motivated by others to come to the Holy Prophet (PBUH) for the purpose of spying him. The presumption of these people was that if the Prophet (PBUH) ruled in their favor, they would accept, otherwise they would turn away: "They pervert words from their meanings, [and] say, ‘If you are given this, take it, but if you are not given this, beware!". The ambiguity about the reference of "this (هذا)" in this verse has prompted the commentators to find an example for it in the form of "the cause of revelation". Among them, the most important and famous narrative that has been discussed about the occasion of revelation is the issue of stoning two Jews for committing adultery (of a married woman). The questions of the research are as follows: "To what extent does the famous occasion of revelation of this verse have reliable evidence?" and "Is it possible to base an interpretive thought on this occasion?" Considering the importance of the issue of stoning and its jurisprudential consequences, this research analyzes and examines this exegetical hadith in Shiite and Sunni narrative and interpretive sources and presents its challenges, through the library method. Findings show that the partiality of some commentators has prevented them from other interpretative structures that are aligned and completely related to the content of the verse. In other words, this narration cannot be the definitive reason for descending the verse due to anxiety in the text, disagreement with other narrations, conflict with the Qur'an, conflict with real history, and lack of complete harmony with the context. On the other hand, the narration that considers the cause of the revelation of the verse to be a matter of retribution and ransom is preferred because it is concluded as the realer occasion of the revelation.

The commentators differ in the interpretation of the verse 106 of Sūrat al-Baqara - known as the abrogation verse. This verse often implies the abrogation of legal rulings or the revocation of Sharī‘a laws or the change of Muslims’ Qibla. But these cases can only be documented for the generality of the verse and will not be the direct referent of the verse. With reliance on intratextual evidences (context and verses of similar subject in other sūras), we can reach another perusal of this verse. In this research, according to the main purpose included in the context of this verse, the main concepts aligned with it are obtained. By tracking them throughout the Qur’an, it becomes clear that such concepts exist in two contexts with the same theme in Sūrat al-Nisā and al-Jum‘a. Finally, by comparing the data and analyzing them, the direct referent of the abrogation verse is obtained, which is completely different from the common views.

Based on Quranic, intellectual and narrative data with descriptive and analytical style, Imam Zaman (AS)'s treatment of the People of the Book can be justified with three views. 1- Absolute tolerance attitude; In this view, Imam al-Zaman (as) treats the People of the Book equally in the two stages of "emergence" and "world government", and the People of the Book, as citizens of the Mahdavi world system, live a peaceful life alongside Muslims. have. 2- Absolute coercive attitude; In this view, Imam al-Zaman (as) after giving knowledge and comprehensive guidance that provides the basis for further guidance of the People of the Book, with a few people who have a spirit of stubbornness and prejudice and did not accept the guidance of the Imam and still insist on stubbornness They do, it has a coercive approach, and this coercive approach is absolute and does not belong to a specific time, and includes both the time of emergence and world rule. 3- Integrated attitude (tolerance and coercion); In this view, Imam al-Zaman (as) does not follow the same procedure in dealing with the People of the Book for the two periods of "emergence" and "world government"

The way the Messenger of Allah (s) treated the Jews of Banu Naḍir has been viewed by some of his opponents as a form of banditry and robbery as it led to the felling of a number of their trees and the confiscation of a portion of their property, casting the doubt that because the Muslims lived in poverty, the Prophet invaded them with a delusive excuse, thereby seizing their property. The exploration of this issue by drawing upon early sources, particularly historical and exegetical sources as well as applying the descriptive-analytical method indicates that the Jews of Banu Naḍir, just like other Jews of Medina, had signed a pact with the Messenger of Allah (s), based on which they could not conspire to take action against the Prophet (s); however, they turned a blind eye to their treaty and allied with the pagans of Quraysh, urging them to confront Muslims. They also made arrangements to assassinate the Prophet (s). Even though the Holy Prophet (s) had the power and he could have severely punished them, he only asked them to leave the city and emigrate to some other place.

The purpose of the present study is to survey the ideas of Allameh Muhammad Hussein Kashif al-Ghita’ about various aspects of the subject of Palestine and guidelines to resolve that issue. The results of the research conducted by descriptive-analytical method based on discourse analysis reveals that Kashif al-Ghita’ had delved deep into the catastrophe in Palestine by giving his historical speech in Jerusalem, participation in conferences, writing articles, and giving fatwa about putting a ban on selling lands to the Jews. In his view, the issue of Palestine has historical, religious, social, and international aspects and it has been a historical land for the Arabs so they defend it as their ancestral homeland. In religious geography, Kashif al-Ghita’ considered Palestine as the heart of Muslim world, and Jerusalem as the trust of God in the hand of Muslims which should be maintained. In his opinion, Zionism is the result of colonialism. He held that the resolution to the issue of Palestine depends on international attention to human right in that country, Islamic revival. Return to Islamic identity, Islamic unity, coalition among Arabic-Islamic governments, and rejecting colonialism.

Has long been disagreement among commentators that verse 108 of Sura Tawbah, was revealed about which mosque?. Most commentators of Sunnis, according to the traditions and views of some of the "Sahabah" and "Tabeaan" have said that the Mosque, is Quba osque and the meaning of "men" is residents of Quba and meaning of quot;purification" is also washing the private parts. This, in interpreting texts and history, is known. This view,according to the document, is weak and according to the content, can not be argued. The proper view is that this verse was revealed about the Mosque of the Prophet. Authentic hadiths was narrated by some "Sahabah" and the verse of "purification" and other evidences, are the reason of this. The meaning of "men" is the Messenger of Allah and Ahl al-Bayt and the meaning of "purification" is spiritual purity and infallibility. Reports that say the mosque, is Masjid Quba, have been fabricated by the Jews, to prove the superiority of Jews over the Muslim community and then, deprive the society from interpretation of the verse to the Prophet and Ahlul-Bayt. The result is that obviously this verse was revealed concerning the Prophet's Mosque.

Audience-study and dating the āya 91 of Sūrat al-An‘ām has been one of the exegetical controversies among the Muslims since early centuries up to the present, which has always incited some disputes under this āya. Some have, contrary to the obvious evidences of this admonitory āya, assumed the addressees to be the polytheists and have made reference to the Prophet’s non-interaction with the People of Scripture in Mecca for proving their claim. Whereas, some others have, with reliance on the textual evidences of the āya, assumed its addressees to be the Jews; however, given the above presupposition, they have assumed the Revelation of this āya to have been in Medina. The third group have also regarded the āya’s addressees to be the Jews and its Revelation simultaneous with other parts of the sūra in Mecca, but have got into trouble in reconciling between this historical presupposition and the quality of admonishing the Jews in Mecca. Upon examining the viewpoints, this writing has accepted the Jews as being the addressees of this āya and then, in light of other Meccan āyas, has dealt with the claim of the Prophet’s non-interaction with the People of Scripture in this juncture and while rejecting it, has proved the āya’s being Meccan and the likelihood of admonishing the Jews in this period.

Jewish people are one of the most important racist communities who,throughout the history, have clung to the untrue basics have given to their racisma legal appearance.And sometimes by claiming supremacy of their race and religion have ignored God's laws.Quran has mentioned the following matters among the causes of racism and supremacy of Jews: monopoly, jealousy, blind obedience, to escape from reality, having an exaggerated opinionsandtheir intransigence in the face of truth and knowledge, and has notedin many cases their deceit and prejudice toward Muslims.In this paper, we have investigate the foundations of the Jewish racism in torah and have criticized them from the viewpoint of the Quran.