نشریه الاهیات قرآنی
پیاپی 14 (بهار و تابستان 1399)

For more than forty years, Abu Talib has been a supporter of the Prophet Mohammad (PBUH) in the most difficult passages of her life, before and after her mission. he has faith in Shiite thought and enjoys a high position among the divine saints. However, some Sunni scholars believe that he died without believing in his nephew's religion, and they have expressed this belief in their literary, theological, hadith and historical works.
According to some of the narrations that have led to the interpretation of the Qur'an, they have tried to atribute the revelation of some verses on the disbelief of Abu Talib.
This article aimed to critique this interpretive view.
The main question of the research is: how to defend the faith of Abu Talib against the views of some Sunni commentators. In this review,
 The author defends the faith of Abu Talib by using the method of content analysis and searching in interpretive sources, Quranic sciences and narration. This study showed that based on the verses of the Qur'an and the authentic narration, the faith of Abu Talib is not in doubt. And some hadiths about her disbelief are not valid enough.

The Holy Qur'an glorifies the prophets from sin. However, some verses of the Qur'an seem to indicate that some divine prophets committed sins. Therefore, the Infallibles Imams, theologians and commentators have responded to the doubts about this issue. The purpose of this article is to critique the views of Muslim scholars on proving the infallibility of the prophets.
It seems that the criteria presented in justifying the doubts of the infallibility of the prophets by some Muslim thinkers are not comprehensive and accurate, and are derived from a limited view and depend on their theological point of view.
The research question is: What is the logical method in interpreting the verses of the infallibility of the prophets and answering the doubts about it?
The present article has been prepared by descriptive-analytical method. Research data were collected from interpretive sources and related works in the way to the purpose of the article and reviewed. Findings show that some criteria for proving the infallibility of the prophets (AS) based on the verses of the Qur'an are: Rational evidences in proving the infallibility of the prophets, narrated evidences, considering the context of revelation of the verse, distinguishing the interpretation from allegorical interpretation(Taaveel), matching the interpretive sayings with cases such as definite historical events, manners and attributes of the prophets, paying attention to lexicography, lexical principles, and finally the eloquence and rhetoric of the Qur'an.

The story of Bani Israel's Miqāt in the Qur'an is an extensive issue among Islamic commentators.
 One of the important issues in this field is the study of the meaning and extension of the phrase "would You annihilate us for the deeds of the foolish ones among us" (sura al-A`raf: 155).
Most commentators have attributed the phrase "would You annihilate us" to Prophet Moses (PBUH) and interpreted it as torment and punishment; but, considering the cases of using the derivatives of "annihilation"(Ihlak) in the Qur'an and also in terms of homogeneous context and verses, it seems that it can can be searched a more accurate concept and example for the above-mentioned phrase.
 This paper, while criticizing the opinions of the commentators, intends to explain the reasons and evidence of the chosen interpretation by a concept-analytic method. This research leads to the conclusion that "the Divine annihilation" in the usage of Qur`an means "torment and accursed death" and this meaning is not consistent with the situation of Prophet Moses (PBUH) during the appointment with Bani Israel; Rather, the harmony of the phrase "would You annihilate us" to a conversation between Israelite elites with God after the thunderbolt of death is more compatible with the "Qur'anic truth of annihilation."
Some theological implications of this discussion include the confirmation of God's speech to the lightning, stricken Bani Israel in the purgatory (Barzakh life) and this world, the possibility of arguments with the Israelites following this conversation, and the removal of ambiguity from issues such as the possibility of returning to this world in case of "annihilation" - not death- can be mentioned.

The quality of the world after the death of each person depends on her beliefs and actions in the world.
Some people follow the Truth and happiness and others oppose it in thought and action. Holy Quran introduces heaven as the first group end and hell as the second group end in various verses. However, there are many people who have not heard about the true religion: because of weakness or lack of intellect, or do not have the ability to understand the true religion.
 The main question of the research is: What will be the situation of this group of people who are known as religiously weak in the hereafter?
This research is a descriptive and analytical study. Authors tries Collect and analyze data related to the main question by referring to Quranic and Hadith sources, and related works and articles.  The findings show that the holy Quran introduces these people as "oppressed" and considers them "to be excused" provided that they are incapable (Qasir), not guilty (Moqassir). They are not questioned after death and some of them experience the purgatory without reward and punishment. On the Resurrection, their situation will be left to God. God has made them hope in Her mercy, and they will probably come to heaven.
The salvation of the religious oppressed in the hereafter is based on divine justice; Not that their salvation confirms the correctness of their beliefs and actions.

Prophet Ibrahim (pbuh) as the second first prophet among the pagan and idolatrous people of Babylon carried out her monotheistic mission. He has used argument, disputationand preaching in his dialectics (Ihtejajat). Most people do not understand the arguments and disputation in the protests and only follow their emotions. Therefore, through the good preaching mentioned in verse 125 of Surah An-Nahl, it is possible to create spiritual persuasion in them by involving emotions. The purpose of this article is to extract the methods of good preaching in the dialectices of Ibrahim (AS) to awaken the hearts of the people. The research question is:What methods did Prophet Ibrahim (pbuh) use in his monotheistic dialectices?
This research by content analysis method and has been done by referring to interpretive sources and other related sources. According to the findings, the most important methods of preaching in the dialetic method of Prophet Ibrahim (AS) are: asking questions, warning, innocence and awakening consciences.

One of the teachings that the Holy Quran has called people to order to good deeds and forbidding the evil ones. this article, with a descriptive-analytical method and referring to the opinions of the commentators of the Qur'an, seeks the universality of order to good deeds and forbidding the evil ones and examine its global implication. The main question of the research is: whether the order to good deeds and forbidding the evil ones and its effects are universal or not?
The findings of the present study showed that this principle is rooted in human nature. And it has existed among the past tribes and pre-Islamic religions, such as: The condemnation of the previous nations, the curse of Prophets David and Jesus (pbuh), and the condemnation of the Qur'an towards the monks and monks of the People of the Book, Loqman advised his son to practice this principle. Also, the application of the verses that have been called to this duty by “human being” (Nas) shows its universality. Practicing this principle and abandoning it has some pervasive and universal consequences; For example: "the exaltation of society", "salvation from the general divine torment" and "salvation from certain losses". As "suffering from the curse of God and the prophets", "severe punishment of hell" and "sharing in the crime of criminals", are among the general effects of leaving this divine obligation.