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

From 1970s in Europe and generally in 19th century, the scholarly and critical research on the Qur’an has started. The central point of these studies is to make doubt on credibility of Islamic historical sources, as well as the systematic introduction of non-Islamic sources. These researches have witnessed so many ups and downs. At the 1990s and beginning of the third millennium, we saw a giant leap in researches about the Holy Quran, and as the authors of the book “The Historians’ Qur’an” (Le Coran des historiens) say: in recent years, weekly an essay about the Holy Quran is published. But care must be taken that these works had no particular methodology. In the following essay, we will discuss and criticize a theological book on the subject of the Holy Quran written by and American professor. He has discussed about the concept of Allah in the Holy Quran. According to the findings of this essay, often the aim of these kinds of researches about Islam is to preach Christianity and defame Islam. In the above mentioned book, the writer has accepted the authority of the Holy Quran but provide his own interpretation from it. This evangelical attempt is trying to weaken the identity and culture of Muslims, this is inhumane. We must nor exploit the religion for reaching to political and financial aims. Islams is against distortion of other religions. for having a good religious coexistence, we must respect to other religions and cultures.

The issue of appropriateness between verses and surahs of the Qur'an has long been considered by commentators, and has been referred to the purpose of the surah. That is, each surah has a single comprehensiveness that plays a role in the coherence and coherence of the verses. In order to achieve the main purpose of the surah, various methods have been proposed, so the present study intends, , by analyzing high-frequency words through accompaniment and examining the context that are intra-textual elements. Use descriptive-analytical method to discover the purpose of Surah Al-Fath,. By specifying the most frequent words of the surah, which include "Allah, Fath, Sakina and Mokhallafoon" and examining their companions and other mentioned elements, it became clear that the purpose of the surah is that peace is not like the target war for Muslims, but the means It is a way to achieve the ideals of the school, which are determined by the spatial and temporal conditions. In this victory, heartfelt belief in God and divine affirmations, obedience to God and His Messenger play a key role, in other words, the purpose of Surah Giving key strategies for the promotion of Islam is centered on peace.

The hadith "Latqum al-Sa'a" is one of the most important hadiths which Ibn Arabi relied upon in proving the connection between the appearance of the promised Mahdi (pbuh) and the resurrection. According to this hadith, one of the necessary preconditions and conditions for the resurrection is the appearance of the promised Mahdi (pbuh) and then is his departure from this world to the Hereafter; because the perfect man is the manifestation of the name of Allah and His divine caliph on earth, and in his absence, the causes of resurrection will be provided for that human period. The main question of this article is that in the school of Ibn Arabi, what is the signification of the hadith of Latqum al-Sa'a and how the quality of its implication on the appearance of the promised Mahdi (as) is? From this research, which has been carried out with analytical-descriptive and critical method, it is concluded that firstly, the hadith of “Latqum” is not found in Shiite narration sources and Ibn Arabi has introduced it in his works with changes compared to what is mentioned in Sunni narration sources. Secondly, regardless of the mistake made in quoting the hadith, the basis of the claim of Ibn Arabi and the commentators of his works is correct according to the Shiite hadiths and beliefs about Mahdism.

The present study, while giving a short explanation of the words ‘name’ and ‘attribute’, briefly explicates the meanings of the names and attributes of God, Almighty from the perspective of various schools of thought and highlights the point that, in the words of the infallibles, the names and attributes of God denote some realities other than God. Categorizing the narrations in question, the article further underlines the important principle that asma’ Allah (divine names) signify entities other than Allah, and relying on this principle, it demonstrates that the names and attributes of Allah refer to non-God realities.

The study of the Qur'anic words based on new scientific methods in its linguistics, including its branches of semantics, plays an effective role in understanding the meaning of the Almighty God and attaining the semantic layers of the Quranic verses of the Quran. Among the influential components of the meaning of the vocabulary of relations Vocabulary with each other in the text, including these relationships, is the synthagmatic ralation of words together. In this research, the focus of the "Ahl synthesis has been discussed. The "Ahl" syntheses are used only in the form of additional combinations in the Qur'an and, in terms of syntactic structure, have been synthesized with the appearance and the pronoun. Among the names of appearances, the term " Alktab " and the names of the places are most synthesized. Also, the names of the Prophets have the most synthesis as the reference to the pronouns associated with the Ahl. According to the Syntagmatic Relation of the meaning of "Ahl" in the four categories of categories, as well as the relation between "Ahl" and "Al". This research focuses on one of the components of semantics to explain the concept of the word "Ahl" and its semantic domain in the Qur'an.

I bn Sina has interpreted Surah Al-Mobarakah Al-Ikhlas, which is also known as al-Tawhid, by using of the current concepts and phrases in philosophy and by Relying on the philosophical rules and the discursive precise method. He has a philosophical look at this surah, which its axis of discussion is the theology and monotheism. He sees rational order not only among the verses of this surah, but also higher of this, among the words used in it and searches for the proof of any matter against the previous word. He uses all his efforts in his interpretive text to reveal the rational precise system between the words and verses by getting help from the principles which he has achieved in his ontological system. In this article, we analyze the Avicenna's interpretative method from the surah Al-Ikhlas and the rational rules which he has used in introducing and Understanding the God's essence, in addition, we evaluate the effectiveness of the philosophical tendency in explaining the purposes of this sura, and attend to the centrality of the first verse of surah Al-Ikhlas in introducing the God of excellence, and find out to which
correspondence is between the wisdom and the religion in this surah.

The mention of one of the most beautiful manifestations of romantic relationship with God is that its continuance keeps the spirit alive and saves the rustling of sins and plays a fundamental role in the journey and the flourishing of the hidden talents of mankind. has it. No matter how much the heart of the soul is, the purity of the deeds and beliefs, and more on the heart to the sun of divinity, the works will be more pronounced. In this research, the role of types of mentioning has been criticized in terms of peace and physical and mental health and spiritual development of man. The research has been conducted on the basis of how the types of mentioning in the Holy Quran are used and the important mystical works and the views of the views of the owners and their immediate receipt by analyzing the content of these works. The overall result of the paper is that the remembrance of Allah is effective in the spiritual and moral creation of man, and ultimately leads to the perfection and perfection of mankind.

Islamic pattern for development, induced by the divine didactics of Islam, considers both materialist and spiritual aspects of human life. Henceforth, anthropological understanding of that pattern is highly important. By raising Khilafat-Allah-oriented didactic of human, Quran has drawn the origin, destination and developmental pathway of human life, and explained the reason of competency of human for the divine government and its results; winning the other creatures and applying them in actualizing human capabilities is an instance of them. This issue has such a high importance that can give special meaning to divine pattern for development. In this approach, human as the deputy of God on earth should implement all physical and spiritual divine blessings and in return, feel responsible for misusing them. Thus, human as Khilafat-Allah means that he is competent and responsible at the same time, and it emphasizes the necessity of advancement and sublimity in all materialist, spiritual, individual and social aspects of human life.

This article is a research on the word “Allah” and trying to show special privilege of this word in comparison to other words. The privilege of this word enjoins its sanctity as well as its heavenly meaning which is applied in confining this word comparing to the other. The superiority of the word “Allah” in art and Semantics is manifested clearly in its written form by the early scribes consciously and intentionally. Although this word is considered as the word of Quran and belongs to the Arabic Language and is seemingly the same as other words, but there is no similarity in the scope of writing or meaning between this word and the rest. This word has usually been contrary to the rule of semantics and structure and has always been different from the other words in terms of Semantic, lexical, etymology and grammar. In calligraphy too this word stands as an exception and does not follow any of the writing rules of the other words, because its writing rule is exclusive to its own and no other word can follow according to the writing rule of “Allah”.

Religion, being the message, rule, plan and rite originating from the source of existence, has the man as its audience; and has complete relating nature and functions. The most important section that properly makes the essence and relating function of religion clear is the knowledge explaining limits of man’s relations. Considering man’s status in the creation system and the path created by Allah in the form of religion and for his happiness, the most important sections of religious knowledge have directly or indirectly dealt with explaining, and organizing his relations, because the whole life of man is summarized in his relations, and the religion conveys messages that teach him how to live and how to connect with other people.

All Divine Attributes, regarding their referent, are the very essence of God and the same as other names, but concerning their meanings, they are different from the essence of God and His other names. Thus, each name has two significations: one signifies the essence; the other signifies a specific attribute which differentiates it from other names. Thus, God, the Unified Truth, has multiple attributes due to His manifold qualities. For instance, because He has created the creatures, He is the “Creator” and for His all-embracing knowledge, He is the “Knowing”; since He manages the universe, He is the “Director” and for His affection and mercy, He is “the Compassionate, the Merciful”. Then, from among the ninety-nine or according to another estimate, a thousand and one attributes ascribed to Him, we want to know which one is the Supreme Name of God and based on what criterion it is considered supreme. Some have deemed “Allah” the Supreme Name, have set out reasons for their choice and have attributed certain functions and characteristics to it. Some others believe that “in the Name of God, the Compassionate, the Merciful” is the Supreme Name and still another group vote for yā hayyu yā qayoum (“the Eternal Live”) and dhul-Jalāl wal ikrām (“the Lord of Majesty and Generosity”). Some refer us to the Holy Qur’an for the indicators of the Supreme Name and mention a few names; prayers of invocation have also been mentioned to contain a number of functions for the Supreme Name.

The institution of family has a very special and holy status in Islam so that it is almost incomparable with any other institution. In one narration the Prophet ofIslam (PBUH) says: "in Islam no union is more prevalent with god than marriage". Forming a family has many psychological, ethical, social and religious reasons and philosophies and achieving comfort and affection for members of the family is also among reasons. Western break of the family and feminist approaches has endangered the institution of the family and solving this problem needs a sound and perfect model. Allah takes it necessary for men to take the model of the Prophet of Islam (PBUH) in this regard.

Basmala', written by V.Graham, is one of the articles of the Encyclopaedia of Quran. We have translated this article into Persian in order to introduce our readers with the method of 'EQ' in analyzing Quranic concepts. In addition we have provided the reference for some of the informations given in the original article in footnote and made some corrections and annotated as regard to the following cl

1. The tripartite Allah, Al-rahman Al-rahim is a coalescence of Jewish Christian and Southern arabia beliefs. 2. The Shiite recite Basmala silently in ritual prayers. 3. All areas of knowledge are contained in «the four Shiite hadith books" and their science is in the Quran. 4. Ons hadith saying that 'I performed the ritual prayer with the holy Prophet, Abu Baker, Umar and Uthman and 1 did not hear any of them recite Basmala.' We have also explained the reason for law schools to differ on recitation of Basmala, discussed its being the Great name Of Allah and finally examined the hadith attributed to Imam Ali as saying 'I am the dot beneath the “B” of Basmala'.