جستجوی مقالات مرتبط با کلیدواژه « معصومان » در نشریات گروه « فلسفه و کلام »

During the reign of the Prophet of Islam, religious minorities, including Christians, Jews, and Magi, were deemed parts of the Islamic community, and their coexistence with Muslims was implied by Quranic orders, as in verses 8 and 9 of Sura al-Mumtaḥina, as well as the practice and hadiths of Infallible Shiite Imams, including Amīr al-Mu’minīn ‘Alī’s letter of Mālik al-Ashtar in Nahj al-Balāgha, which is a reliable document featuring crucial orders and emphases, such as the observance of social justice as well as compassionate treatment of religious minorities by governmental agents. The Imam points out that religious minorities are obliged to fulfil their duties, such as jizya payments, and that they have rights such as political participation and economic activities in the Islamic society, so as to protect the integrity and development of the Islamic government. In this paper, we study texts of Nahj al-Balāgha to examine Imām ‘Alī’s emphases on the rights of religious minorities.

The main question of this paper is whether knowledge of the interpretation of the Quran is only exclusive to God, or that the infallibles are also aware of the interpretation of the Quran. In order to prove the infallibles’ knowledge of the interpretation of the Quran, this paper first uses a descriptive-analytical method to examine the implication of the seventh verse of chapter "al-e-Imran", which is a major evidence and Quranic explanation used by the opponents. The paper then proves that, firstly, this verse can definitely be considered as a reason for the knowledge of those firm in knowledge (including the infallibles) about the interpretation of the Quran, and secondly, even if this verse can be used as an evidence by the opposite group, the existence of other evidence overall leads us to the conclusion that those who are firm in knowledge (and infallibles above all) are aware of the interpretation of the Quran. Finally, some other Quranic and narrative reasons have been mentioned which prove the claim of this paper.

Proving the religious patterns as being transhistorical would mean accepting the impact of these patterns in the lives of human beings; accordingly, religious patterns are not only exemplar in their time of presence, but also despite time demands, they would unveil their exemplar feature by passing through historical frontiers. In the history-oriented perspective of religious patterns, the paradigms of past, such as the Prophet (S.A.W.), cannot be exemplar for today; therefore, their way of life (sīra) is silent concerning contemporary philosophical, moral, and political issues and, in view of the lawmaker’s intentions, is related to a specific time! According to this attitude, with the presence of modern thinking, transhistorical understanding of the Book and the Tradition is incorrect.However, in view of the trans-historians, the eternality of social issues in cultural, political, judicial, religious, moral dimensions, etc. that the Infallible Imams (A.S.) have established, would not be overwhelmed by time demands, and any impression contrary to it is a result of erroneous mental and material preconceptions of religious doctrines as well as the academic and logical shallowness of the holders of this attitude.Anyway, such reasons as “the Qur’an and Sunna” and “inner nature and intellect” emphasize the transhistoricality of religious patterns as well as their consistency with time demands; the illusion of the inconsistency of time demands with religious patterns is rooted in contemporizing the software of religion and not separating factual propositions from actual propositions. On this basis, the styles that can be generalized by religious patterns and determining their direction with the help of the method of contemporizing their life style will remove the above-mentioned illusion.