جستجوی مقالات مرتبط با کلیدواژه « Prophets » 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.

God's prophets are examples of God's sincere servants who, according to the Qur'anic verses, are safe from the inner temptations of the devil, but there are verses of the Holy Qur'an that speak of the devil's disruption of the plans and goals of the prophets. Prophets of God chose methods to deal with this disturbance, knowing these methods helps a person to become aware of how to face the devil. The present research has been written in a descriptive way with the aim of explaining the methods of dealing with the devil's tricks by the prophets from the perspective of the Holy Qur'an. Patience is the factor of realizing all the ideas of religion through prophets. Ordering to seek refuge in sensitive situations is one of the other ways to deal with the devil. The importance of seeking forgiveness becomes clear when it is known that the last two chapters of the Qur'an, Falaq and Nas, are dedicated to seeking forgiveness. The divine prophets also recommended asking for forgiveness as a way to deal with the devil. There are 30 verses of the Qur'an that mention the asking for forgiveness of the prophets, since the prophets God has infallibility. Asking for their forgiveness does not mean forgiveness of their sins. The Qur'an has praised the prophets as sincere and according to the verses of the Qur'an, Satan has no way to deceive the sincere.

One of the hadiths that needs to be examined and pondered is the hadith: "الانبیاء احیاء فی قبورهم یصلون" (The prophets are alive in their graves praying). The conducted investigations show that this hadith is mentioned in many hadith books with different expressions and there are many discussions about its authenticity and meaning. Since the proof of the authenticity of the hadith and the discussion about the type of life mentioned in the hadith has certain theological effects and consequences such as the legitimacy of appeal, intercession, and formative guardianship, the following article examines the evidence and implications of the said hadith with a descriptive and analytical method. The findings of this research indicate that the hadith in question is found in the accepted sources of Salafiyyah and based on the confession of some Salafis such as Albani, it is considered a valid hadith. The meaning of this hadith can be confirmed by many similar hadiths; and the Salafiyyah interpretation of the text of the hadith is incompatible with the teachings of the Qurʾān, Hadith and the consensus of Sunni scholars.

"Infallibility" means to be pure from any sin as well as error in receiving and communicating revelation, it is one of the special privileges and characteristics of the divine prophets and necessary for their mission, which is dealt with and paid attention to by many scholars and thinkers of different theological schools of thought due to its high importance. One of the issues that has raised many discussions is the verses of the Holy Qur'an that contain expressions of "confession of oppression" in the words of prophets such as Prophet Adam, Prophet Moses, and Prophet Jonah, and some people have concluded that divine prophets are infallible based on these verses. This study, via a descriptive and analytical method and in a comparative way, seeks to answer the question that what is meant by "oppression" and its acknowledgment from the point of view of Ayatollah Javadi Amoli and Fakhruddin Razi, and what is its relationship with the "infallibility" of the prophets? The findings of the research suggest that Ayatollah Javadi Amoli, as a representative of the Shia theological school of thought, proves "infallibility" for all the prophets, and he considers "oppression" to be based on its literal meaning, which means injustice, deficiency and deprivation, by referring to numerous arguments and evidence. However, Fakhruddin Razi, as a representative of theological school of thought in Ash'arism, in his analysis considers "infallibility" to be related to the period after prophethood and "oppression" to before prophethood

One of the beliefs that has an important place in the Wahhabi discourse is calling someone who believe in supernatural power for someone other than God a pagon. The Wahhabists maintain that the one who claim supernatural power is a tyrant, and there are some qur'anic verses that reject the occult power for someone other than God. But we must know that there are many problems for referring this issue to the Holy Quran:  Firstly, the Quranic verses regarding the occult power is different and only some of them refer to what Wahhabi claim. So, Wahhabi claim for citing the Quranic verses is a kind of selecting some verses and leaving others. Secondly, there are many correct and authoritative Hadiths in both Shia and Sunni sources, proving the occult power to someone other than God. Thirdly, according to Quranic and narrative texts, the occult powers is not dedicated only to the prophets and some saints also possess this power. So, this Wahhabi claim in rejecting the occult power for someone other than God is in contradiction with the religious texts.

The idea of government is one of the most fundamental issues and debates that man has been dealing with since he understood the concept of society and tried to create it. Every society has been governed by some form of government since its emergence; therefore, the issue of government and rulers is a well-known matter in the field of human culture and human societies. Only the existing differences, which are sometimes very basic and fundamental, cause the government and its concept to face many reflections and reactions, and even some, as anarchist groups, challenge the necessity of the existence of the government and demand societies without governor and government. Examples of it in Islamic societies can be found in the extreme attitude of the Kharijites with the slogan lā ḥukma illā lillāh. Against these extremist groups, some confirm the necessity of the existence of the government and insist on its serious presence that they even invade the private sphere and personal privacy and do not respect anything called privacy.

In this article, by using the definitions of the concepts of Prophet and Prophethood, the purpose of Prophethood is pointed out, and the place and necessity of this notion in the field of knowledge is investigated. In addition, God's actions towards the prophets have also been mentioned, which include: taking a vow from the prophets by God, preempting the words to the messengers and sending a prophet, God's revelation to the prophets, and granting features to the prophets from God. The interpretation of a prophet is different from that of a messenger, a king, and a sage. Therefore, the scope of a prophet's authority in God's throne, purgatory, and the domain of the jinn can be examined. Even the examples of prophesying by prophets and other messengers of God are different, and God's behavior with prophets includes: benefiting from special blessings, placing Jinn and other enemies for every prophet. The characteristics of prophets also include: divine knowledge about, benefiting from divine instruction, finding a way to the purgatory, and being guided on the straight path. In the same way, prophets have special behavioral characteristics towards God, people and their families.

Most Muslim researchers believe that the Holy Qur’an is the most important and eternal miracle of the Holy Prophet of Islam (PBUH). In Islamic terminology, a miracle refers to any extraordinary event claimed by a divine authority which is accompanied by challenge and safe from conflict. However, it should be noted that the term "miracle" (or its derivatives) is not used in its technical sense in the Qur’an; therefore, the question may arise whether it is correct to consider the Quran as a miracle. In this study, using a descriptive-analytical method, the names, attributes, characteristics, and goals that the Qur’an has stated for the extraordinary deeds of prophets were examined. It was found that all of these attributes and characteristics are also applicable to the Qur’an. Therefore, it can be concluded that, from the perspective of the Qur’an, just as perceiving prophets' extraordinary deeds as a miracle is correct, it is also correct to consider the Quran as a miracle.

In the Holy Qur'an, the reason for man's coming to this world is to achieve the highest performance form: "Who hath created life and death that He may try you which of you is best in conduct" (67:2). Undoubtedly, from the beginning of human creation, there have been eminent people who have actualized this goal. The Qur'an mentions these people as prophets, righteous people, martyrs and notables. This article aims to clarify with a descriptive-analytical method what exactly the Holy Qur'an has explained in the verses for these four groups. For this purpose, after proving that they are the best and most perfect human beings, first the concept of each is clarified in thematic interpretation, and then to eliminate the conceptual interference and to clarify the distinction, with Looking at the human history from the beginning until now and paying attention to the narrative evidence, the example of each of them will be clearly explained. The results of this research show that the prophets, righteous people, and martyrs each had clear and distinct examples throughout history, and the true examples of the righteous will be in the age of occultation until the time of the appearance of the promised savior (A.S.).

In Ibn Taymiyya’s opinion, prophets are not innocent of sin, but they are innocent of insisting on sin. He believes that the verses of the Qur’an indicate that the Holy Prophet committed a sin and then asked for forgiveness and repented. One of the verses cited by Ibn Taymiyya in this regard is the second verse of Sūrat al-Fatḥ, which he thinks proves the non-infallibility of the Holy Prophet (S.A.W.) of Islam in committing sins. By discrediting an interpretative opinion concerning this verse, he condemns the viewpoint about the Prophets’ infallibility of committing sins and considers the people who are seeking to achieve the serious intention of the verse based on this viewpoint to be distorters and have invalid and corrupt interpretations. In the present research, an attempt has been made to evaluate Ibn Taymiyya’s viewpoint and his objections on this verse with a descriptive-analytical method and with a critical approach. In the end, it was concluded that his interpretation is contrary to the interpretation of the predecessors and his accusations of the Shi‘as are baseless.

Prophets (external messengers) play a role for the flourishing of human reasons, who are considered as inner messengers; therefore, research in this matter is important. But there may be a doubt that despite the internal messengers, there is no necessity for the existence of external messengers; this can cause the Islamic community to have a religious challenge. As a result, the question arises, how can external messengers play a role in the flourishing of inner messengers? It is assumed that inner messengers alone are not enough for the guidance and happiness of people, and there is a need for prophets and messengers to remove the dust from the human reason Intellect and awaken his Fitrah. This article, relying on library sources and descriptive analytical method, deals with how prophets play a role in the flourishing of inner messengers. The findings of the research show that the flourishing of inner messengers has a process in which prophets and imams play a role and prepare the ground for the growth and flourishing of reasons and confront the obstacles to its flourishing.

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

The status of the pious is a fuzzy concept and includes a broad spectrum and different people. The highest rank of it was something that prophets wished to attain. The current study aims to explain the status of the pious and to make it clear what group the Prophet Joseph had requested to join. One of the hypotheses proposed in this regard says what the infallibles meant was other prophets, the pious of apocalypse, and a good fate and destiny in the hereafter. The current study was conducted by collecting different viewpoints and statements, making investigations, analyses, and critiques, and considering the Quranic and narrated evidences and presumptions by implementing the library research methodology. The findings showed that Joseph’s prayer reflected his intention to join the infallible, and this theory is compatible with other theories.

Education is one of the most crucial goals and concerns of the religions, which has been heeded by divine books such as the Qur’an and Old Testament. Thus, it has been carefully pursued by the Qur’anic exegetes in both Shi’ite and Sunni schools. According to religious teachings, God and His prophets, as the main custodians of human training, have tried to religiousely educate the people in various ways. The present article has endeavored to introduce these custodians through a descriptive-analytical method, considering the Qur’anic exegetes’ viewpoints from the two Sunni and Shi’ite schools. In the following and by pointing out their educational methods, it has analyzed and evaluated these two groups’ manners, taking a religious studies approach. As the results of the conducted studies, while examining the viewpoints of both schools’ exegetes, as well as the texts of the Qur’an and Old Testament, it can be noted that God and His prophets have been introduced as the main custodians of religious education in both traditions. In addition, both traditions are common in conveying the methods of religious education. However, there are some notable differences. The Qur’an mentions the spiritual education’s custodians as uswa (good example) ones, while the Old Testament, on the contrary, has even attributed some discreditable mistakes to them. Moreover, in the Qur’anic accounts, God and His prophets have taken care of the resurrection and the divine rewards and punishments more than in the Old Testament. It can be thus concluded that the methods of religious education in the Qur’an are richer and more comprehensive than those mentioned in the Old Testament.

One of the most challenging and controversial issues about the infallibles (a) is the spurious argument surrounding their sexual morality, which has been raised based on the literal meaning of some verses or some narrations. The present article has analyzed various outcomes that have been presented in response to the specious arguments concerning sexual wholesomeness of the infallibles such as Prophet Yusuf (a), Suleiman (a) and the Holy Prophet of Islam, peace be upon him and his family. According to the present study, the misgiving concerning Prophet Yusuf's sexual inclination towards Zulaykha, and that of the Holy Prophet (s) towards Zainab bint Jahsh runs counter to the purport of the Quranic verses. As for the narrations concerning polygamy involving Prophet Suleiman or the Holy Prophet (s), they have been either misinterpreted or, otherwise, their marriages were only for rational purposes in accordance with the prevalent custom. Hence, other justifications such as not doing what was more preferred and spontaneous feeling of the Prophet (s) for Zainab and the intrusive thoughts without practical action and other answers about Prophet Yusuf's feeling for Zulaikha are unjustified.

The entry of David (A.S) in the Leiden Encyclopedia of Quran was written by Isaac Hasson, a professor at the University of Jerusalem. The present study, after translating the entry with a descriptive-analytical method and with a critical approach, has criticized and evaluated the author’s point of view to clarify the Orientalists’ view on religious teachings and especially the Holy Quran and on the other hand to provide the audience with the opportunity to get acquainted with pure Islamic teachings by criticizing and evaluating the Orientalists’ works. In this article, verses of the Quran and authentic Islamic narrations have been used to explain the scientific and practical life of Prophet David (A.S). The author of the article has mentioned some of the contents of the Quran about David, which are among its positive points, such as: He is the great prophet of God, God has given him knowledge, wisdom and rule along with the book of Psalms. The position of the Caliph of God and the “final decisive speech”, the obedience of mountains and birds in the matter of praising God, the softening of iron by him. It is Divine grace to him. However, the author has considered the secret indications of the Quran as the reason for the entrance of the myth and its acceptance by Muslims and has attributed false accusations against David to Islamic sources. The request for forgiveness of Prophet David (A.S) in the Quran is related to the myth of his marriage, but pure Islamic sources do not mention any myths and false accusations against David (A.S) and there are rational and narrative reasons for the infallibility of David (A.S). False myths and slanders are among the Israelites mentioned in the present Torah. David’s request for forgiveness is related to the Divine test, not the myth of his marriage; therefore, what has been accused and rejected by the Holy Quran and the Muslims’ suspicion of the holy texts are the false accusations that have been made against David in the Bible

The infallibility of the prophets is one of the important doctrinal and theological issues that guarantees the mission of the prophets and the heavenly books. The prophets are the preachers of God's commands that God has ordained for human beings, and the divine representatives themselves must abide by God's commands so that the people can trust them. If the prophets do not adhere to the divine commands and act contrary to the content of their mission, the people will not trust what they say. One of the important issues regarding the infallibility of the prophets is the protection of the prophets from error before prophecy, which is disputed among Islamic thinkers. In this regard, comparing views can help clarify the issue. In this article, this issue has been studied from the perspective of Ayatollah Javadi Amoli and Fakhr Razi. According to Allama Javadi Amoli, the prophets were infallible even before their prophecy, and they present strong Qur'anic arguments for their claim, but Fakhr al-Razi's view is that the prophets did not have infallibility before their prophecy.

Holy Quran is a book that contains one of the most fascinating and authoritative religious stories. Stories have a long history in the field of culture and transmission of human concepts and are the most compatible verbal form with the human mind; as a result, the audience is wider and are more influent. Holy Quran has used unique styles in designing stories, especially the stories of the Prophets. These spiritual stories were processed in a way that were completely contrary to the style and purpose of the stories of HolyQur'an when have been found by mythologists and Israʼiliyyat. The present article seeks to provide a brief overview of the five characteristics of Qur'anic stories, including "truthfulness, disregard for useless details, the fight against distortion, the introduction of Prophets as moral role models, and considering moral principles" with the five characteristics of Israʼiliyyat that are in very contrast to the characteristics of stories; that is, "myths and superstitions, paying attention  to useless details and particulars, the differences and distortions of the Israʼiliyyat narrations, and the distortion of the glorious reputation of the prophets in order to clarify the profound difference between the two methods."

The verses of special guidance of the prophets (PBUH) on their infallibility have been argued. These verses are of two categories; The first category is related to the guidance of all or some of the prophets (PBUH), such as verses 84-90 of Surah An'am, 58-59 of Surah Maryam and 20-20 of Surah Yasin. And the second category is related to a special prophet, such as verses 120-121 of Surah An-Nahl, 114 and 118 of Surah Safat and the second verse of Surah Fatah. In this article, using the method of explanation and analysis, how the verses imply the infallibility of the prophets and the realm of their meaning have been studied and the problems that have been raised in this regard have been answered.

Islamic thinkers sometimes consider "hikmat" as a branch of science; Knowledge of the states of beings as they are in.themselves. Another interpretation of "hikmat" is to judge, as the Almighty has decreed that the good should go to heaven and the wicked to hell. In the third interpretation, " hikmat " has been taken to mean stability and discipline, that is, to act properly. All these meanings indicate that God is hakim; a necessity attribute essential to God. But what is examined in this article is the meaning of the word "hikmat" from the point of view of Davood Qaisari and Imam Khomeini. The authors, regarding the views of these two thinkers, studied the valuable term " hikmat " and studied the views critically with regard to other views in the field. In this research, hikmat is considered a level that every mystic and sage is eager and fascinated to achieve. The possessor of hikmat will be a theologian mystic who experiences the passage and intuition of the rational intellect in its esoteric and secret levels. This study is done in a phenomenological way, it tries to express "hikmat" in the third sense and as a tasteful and intuitive hikmat in some mystical situations and observations, both East and West, which have had this experience, in order to find practical roots. It undermines the behavior and unattainable position of hikmat.