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

Part of our narrative heritage is regarding the life, personality, and biography of the divine prophets. One of these hadiths is the narration "Ākhiru man yadkhulu al-Jannata Min al-nabīyīna Solaymān ibnu Dāwūda(AS) wa dhālika limā ʾuʿṭīya fi al-donyā". It is about Solomon and apparently conveys that he will be the last prophet entering Paradise due to the gift given to him. By searching the meaning of this narration in the hadith sources, only two and three narrations were found in Shia and Sunni narrative books, respectively. It is necessary to analyze the text and isnad of these narrations. Regarding the meaning, the raised question is, despite the divine prophets' high status, infallibility, and selection by Allah, how will Solomon's kingdom, the special feature of his prophecy, lead to his delay in entering Paradise? The findings show that the isnads of these narrations are invalid, and their denotations are incompatible with the Quranic and narrative texts.

The knowledge of semantics analyzes the meaning of words according to their semantic system. One of the most important methods in the science of semantics is relying on cohabitation relationships; Because through the semantic network and by examining the words, you can understand the infallible word and the correct formation of epistemic geometry. The word "Paradise" is one of the most frequent words in the Qur'an and Nahj ul-Balaghah. The present research, with descriptive and analytical methods, seeks to answer the question, what are the most important companions of the word Jannah? And by examining the word Jannah in the Qur'an and Nahj ul-Balagheh with a simultaneous approach, it became clear that Jannah in the Qur'an is combined with the words of piety, contentment, faith, knowledge, and righteous deeds, and these factors are the basis for entering heaven. In Nahj ul-Balagha, the word Jannah is synonymous with Islam, knowledge of God, obedience to God's commandments and the instructions of the Prophet (PBUH), help and friendship of Ahl al-Bayt (PBUH), piety, conformity of action with belief and pure intention. Therefore, considering that the Qur'an and Nahj ul-Balagha have unique eloquence and a deep connection, Imam (a.s.) used the words, interpretations, and concepts of the Qur'an widely, and the companions of the word Jannah in Nahj ul-Balagha are related to the Qur'an. This connection is in the ways of intertextual relations, thematic and lexical.

The infallibility of the prophets is one of the common beliefs among Muslims; But regarding its time, scope and meaning, thinkers of different theological schools do not have the same point of view. Many verses in the Holy Qur'an deal with the issue of the infallibility of the prophets, and some verses also imply the infallibility of the prophets. Among them, the issue of "decline" and "infallibility" of Prophet Adam has always been disputed among Muslim commentators and theologians. This research, with a descriptive-analytical method, seeks to answer the question, what is the view of Ayatollah Javadi Amoli and Fakhr Razi (representing two different theological schools, Shia and Ash'arite) regarding the verses related to the infallibility of Prophet Adam (PBUH)? What are the similarities and differences between the two views? The findings of this research indicate the alignment of the two commentators despite the difference in theological attitudes, and the differences between the two viewpoints are very rare in this issue. From Ayatollah Javadi Amoli's point of view, this incident happened at a time when there was no legislative prophecy, and the prohibition in the verse was also instructive, and the Holy Prophet also committed the first abandonment, which does not harm his infallibility. On the other hand, Fakhr Razi believes that Adam (PBUH) committed a sin, and of course, this sin was related to before he was sent and attained the position of prophethood, and there is nothing wrong with it. This research has examined and analyzed the reasons of two commentators and presented the selected opinion.

In dealing with unpleasant things such as pain, suffering, sorrow, disease and death and all kinds of disasters, one realizes that the world and the universe in front of him is full of adversities that can affect his mind as well as his body. It was the philosophers who dealt with these unpleasant things and thought about the villain of its rational justification. There are many opinions of Western and Islamic thinkers in this regard, but we found it necessary to search for this important thing in the thought of Amir al-Mu'menin (AS) in Nahj al-Balaghah to find what is the position and justification of the issue of evil as one of the atheists' excuses from the language of religious leaders such as Islam? In the end, it should be noted that they do not deny the existence of natural and metaphysical villain, but consider it as a requirement of the material world and, in addition, do not consider any aspect of moral villain. In the case of natural and metaphysical villain, It should be said that according to divine wisdom, the existence of this villain in the universe is also to achieve goals, including divine tests and trials and purification from sin. So that he can better prepare himself for the established and eternal world and choose a paradise that is free from decay and all kinds of villain.

Maslow's hierarchy of needs is one of the renowned theories in the field of humanistic psychology. In this theory, Maslow introduced a hierarchical system of human needs that explained the criteria of mankind in motivating to act according to his inner needs. This theory, along with its supplements and alternative versions, has been put into practice by Islamic scholars in various researches and adaptations to the Qur'anic teachings. The most important drawback of these comparative studies is the lack of criteria for the selection and comparison of verses with the Maslow's theory. In this research, the verses in which recompenses or rewards are described, with regard to their motivational dimension, have been identified as the statistical population of research. Then the relationship between each of the penalties and the human needs is determined by the content analysis method. Then, based on the number and scope of each of the penalties and the level of satisfaction or threat of each of the needs, a hierarchy of human needs has been introduced. The serious difference between the needs provided in paradise and the needs threatened in hell, and the separation of the hierarchy of needs in ascending and descending order, is the most important achievement of this research.

In this study, paradise has been ranked by examining Quranic words related to paradise and its inhabitants. The results showed that the words describing paradise can be classified into two categories with the root of JNN and with the root of non-JNN. The words of the first category are used in the singular, duplicate and plural forms without accompanying descriptive or additional compounds. According to the status of the inhabitants of Paradise, it can be said that the words Jannah and Al-Jannah are used to describe Paradise in general.However, the word "Jannah" has been used accompanying descriptive or additional compounds for the paradise of the "Al-Sabeghun" tribe, which is superior to other paradises. Also, there is not much difference in the type of blessings between the paradises that are named with different words. Therefore, what make the paradise of the "Al-Sabeghun" tribe superior to the paradise of the "Companions of Al-Yamin" are its inhabitants, who have found the power to fully understand and enjoy the blessings of Paradise by striving in the world and getting closer to God.

One of the blessings of the believers in Paradise referred to the verse 21 of Surah “alTur” is the annexation of their offspring on condition that they follow them in faith. Commentators have expressed differing views on What does the word "Zurriyyah" (offspring) mean and on what terms they can join their fathers. It is important to address this issue because how and the terms of this annexation, can play an important role the worldly function and otherworldly expectations of the Muslim. For example, if the understanding of this verse is that believers can join their believer ancestors in Paradise, the motivation to perform and increase the righteous acts among the children of believers is reduced and it is assumed that Muslims They can attain the highest levels of Paradise among their ancestors by attaining a minimal level of faith. Analyzing the commentators' comments suggests that the most appropriate conception of the verse is that we should first, refer “Zurriyyah” only to the children, not to the later generations, and annexation to the meaning of companionship, not to being equal in degree.

Metaphorically, from a linguistic standpoint, metaphor is known not only as an aesthetic tool, but also as a metaphorical tool that shapes the conceptual system of man and directs his thought, behavior, and language; thus, metaphor forms a broad part of speech communication and its manifestation is evident in the experiences of everyday human life. Metaphors also play a central role in understanding abstract concepts in religious thoughts. The notion of paradise is one of the key and abstract concepts in all religions. According to the Qur'anic reasoning, understanding the heaven has its origin in this world is out of our direct experience. Paradise is derived from the Avestan compound word "Vahishta" in the sense of the better world. There are eleven words in Nahj al-Balagha's sermons (including: "Al-Jannah", "Daremgham", "Dar-ul-Qarar, etc.") equivalent to "Paradise". Obviously, Ali (AS) has used objective conceptual domains at the level of understanding of all, especially the Arabs at the beginning of Islam, to make the abstract meaning of paradise more tangible. In this study, we have extracted the expressions containing the concept of paradise in the form of conceptual metaphors, and in the abstract domain of the hereafter paradise, "from outside" (outside of paradise). 149 conceptual metaphors were identified in the form of 11 mappings, and the most frequent metaphorical names and source domain related to the outer part of Paradise. Based on the research findings, the Nahj al-Balagha sermons mostly use the source domain, "place" and "green garden" to express the concept of the Hereafter paradise from the outside.

We encounter with some pronouns in the Holy Quran that are with no reference. Of course this makes mind search for their reference with regard to the verses‟ meaning and intention, otherwise it views as subjective interpretation of Quranic text. One of these cases is the pronoun „this‟ in (7: 43) in which anyone who is in Paradise says: “All praise is due to Allah who guided us to this and we would not have found the way had it not been that Allah had guided us”. By referring to various commentaries such as Shiite and Sunni, we will see different cases all of them are correct and there is no contrast among them. Some of these cases are paradise blessing, Divine guidance, authorities and grades. However, one of these can be the guardianship of Imam Ali (peace be upon him) whose followers thank God due to this divine blessing whereby they are guided and if God didn‟t bestow them this blessing, they wouldn‟t guide.

One of the Quranic concepts about resurrection and life in the hereafter is the term Araf and the people of Araf (ashab al-a`raf) as mentioned in verses 46 to 49 of Chapter al-Araf. What is A’raf? Who are the people called Ashab al-A`raf? What is their next home (if any)? The interpretations of the Holy Qur’an are replete with differences, because the word A’raf has different connotations. This brief study explains the Qur’anic term al-A’raf, in the light of different interpretations of the word, albeit relying on a comparative study within the commentaries and works authored by researchers and exegetes. One of the important findings of this research is that Araf refers, literally, to the heights or prominent places or elevated surfaces between the hell and the heaven. These heights are inhabited by some people having the facility to observe the companions in paradise and those who are in the hell. The men on the heights are such souls as are not decidedly on the side of merit or decidedly on the side of sin, but evenly balanced on a partition between heaven and hell. Their case is yet to be decided, but they hope for God’s Mercy and intercession of the Infallibles and those near to Allah expecting to be allowed to enter Paradise.

Besides many Qur’anic verses¡ there are many traditions in Shii and Sunni sources about mother and her invaluable position. One of the most famous traditions which is attributed to the Messenger of Allah¡ peace be upon him and his household¡ is “Paradise is underneath the feet of mothers.” This article attempts to have a look at the documents and the text of this narration. It is surprising that such a well-known saying has no place in valuable Shii and Sunni sources. After doing some research it becomes clear that this saying has been fabricated by two narrators who have report the hadith only by its meaning in Sunni sources and its evidence has been been given by those who are known for being either false or are unknown. The article concludes that this saying cannot be attributed to the Messenger of Allah¡ peace be upon him and his household.

There are some narratives told by Imam Reza(AS) and other Imams about the oblation of crying on the suffering experienced by Imam Hossein (AS). There are some hadith which confirm that God bestows graces such as entering into paradise to those who cry or make others cry on Imam Hossein (AS). There is ambiguity regarding the praise of crying on Imam and its relationship with God’s knowledge which has made it problematic. This paper clarifies some justification on this ambiguity. The paper concludes that these hadith generally confirm the entrance into paradise as the reward for the crying on Imam Hossein (AS). This point does not negate not only its conditionality with other issues such as condition, the presence of all elements but also this conditionality explicates the content of these hadith.

Qur''an commentators have translated the term «not far/distant» «غيربعيد» in verse 31 of Sura Qaf «وَ اُزْلِفَتِ الْجَنَهُ لِلْمُتَقِينَ غَيْرَ بَعِيد» (Q 50/31) within four possible grammatical manner; adverbs of place and time (ẓarf makān، ẓarf zamān)، the circumstantial accusative (al-ḥāl)، Adjective infinitive that has been omitted. They expressed about 9 possible meaning without any reason for them. This article focus on total context of surah Qaf and express to meaning for «not far/distant» and then compare and confirm with other verses. First meaning: this phrase is for denying the image of paradise being away. As was mentioned in the first verse of this chapter، based on its occurrence is highly unlikely resurrection and the second meaning: it refers to the present reservation in heaven

Verses of the Quran are manifestations of God’s beauty and magnificence and Muslim artists have benefited from these verses to create art works that manifest their ideal Heaven. In line with this, the Persian garden-carpet is a reflection of the picture of garden-heaven, which itself is considered a display of Quranic paradise. Quranic paradise’s patterns are used in both Iranian carpets and gardens which help us know Muslim's beliefs through their art. The aim of this research is to recognize the ancient patterns ofPersian garden in the Quran’s verses, especially verses of Surah Al-Rahman, and investigate how they are used in Persian carpet structure. The questions that are posed in this research are:1) How do the Quran’s verses, especially Surah Al-Rahman, describe Heaven? 2) How can we see Quranic paradise’s patterns in Persian garden structure and carpet-garden? To answer these questions, a descriptive-analytic method, which relies on comparative techniques, has been used. The results of the research show that the structure of garden-carpet in Islamic Iranian art agrees with the parameters and features of the Quranic paradise. Therefore, it could be concluded that the carpet–garden is considered as the sample of heaven-garden with semantic, functional, and somatic triple orders.

The term "Eden" in the Quran is exoticism. Before the revelation of the Quran, the Arabs of ignorance are knowledgable with the usage of that term as the land which Adam's Garden had been in it and it has used in Torah and Talmud as well as Jewish and Christian teachings. That term has used in the Quran in new meaning i. e. Heavenly paradise. There is doubt about using that term as a verb or infinitive before the revelation of the Quran. There is no difference between Gardens of Eden and other terms in the Quran and it describes the Heavenly paradise like other terms.

Mountains are of special status in the symbolic geography of various religions. Radwa is among mountains reflecting symbolic meanings in the Islamic، and especially Shiite، culture. The purposes of the present study is to recognize realm of presence of that symbol in the Islamic culture through considering geographic background and other evidence first and then create relationship between geographic، historical، and cultural background of generation and evolution of that symbol through considering evidence of its presence among Muslims in general and Shiites in particular alongside with its comparison with similar perspectives in other religions.