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Showing 12 results for Mohammadi
Meisam Doost Mohammadi, Reza Noroozi,
Volume 7, Issue 28 (Winter 2017)
Abstract
The verse tathir is one of the most debatable Quranic verses among fariqain commentators. From one hand, Shiites, on the basis of frequently mentioned traditions from the Prophet, have viewed objective samples of Ahl Ul-Bayt as limited to the Prophet (s), Ali, Fatemah, Hasan and Hosain (a). Aloosi, one Sunni commentator, however, on the basis of texture of the verses and some traditions narrated from Prophet, has increased the number of Ahl Ul-Bayt as including Prophet`s wives, descendants, family members and even Sufi leaders. In the paper, considering the grounds needed for using context in comment and studying Prophet`s traditions from Sunni scholars` view, has refuted aloosi`s view and proved that of Shiites on the basis of those traditions acceptable for Sunni scholars.
Mojtaba Mohammadi, Abolfazl Khoshmanesh,
Volume 7, Issue 28 (Winter 2017)
Abstract
On the well-known view, the verses: »And warn thy tribe of near kindred«, and »So proclaim that which thou art commanded, and withdraw from the idolaters« refer to the beginning of a new stage in the Prophet`s invitation to Islam, known as period of clear invitation. On this view, therefore, the Prophet was commanded to give an end to his secret invitation and begin his clear calling. The view, however, is exposed to many objections. For instances, one may focus on traditions supporting it; these supporting traditions, in addition to their being self-contradicted, disagree with order of revealing Quranic chapters. Again, the view disagrees with the content of mentioned verses in partial, and with the content and texture of other Quranic chapters on a large scale. Considering historical and reasonable stream of Quranic chapters and verses, one may not find any relation for the two mentioned verse to signify the end of secret invitation and beginning of the apparent one. These verses have revealed after the sixth year of Be`sah and commanded the Prophet (s) to stand against difficulties and obstacles on the way of invitation.
Karim Alimohammadi, Abdolmajid Alimohammadi,
Volume 7, Issue 28 (Winter 2017)
Abstract
In some Quranic verses as Nisaa 169, Ahzab 64, Jinn 23 and Hashr 17, time of sinful people`s punishment has been stated by the phrase: wherein they will abide for evermore. Eternity or limitedness of sinful people`s punishment has been known as an important problem attracting the minds of theologians, philosophers, mystics and commentators. Some have viewed all sinful people to be at eternal punishment and some other to be at limited punishment. However, Allamah Tabataba`i, a leading Shiite commentator, philosopher and mystic, and Fakhr Razi, a well-known Ash`arite commentator and theologian, explaining the problem on the basis of their principles in theology, philosophy and commentary, have taken a moderate view in this field and show some properties of those of eternal punishment among sinful people. In the paper, the two thinkers` proofs have been analytically studied and objections against them have been refuted.
Mohammadtaqi Golmohammadi, Alireza Kamali,
Volume 9, Issue 33 (spring 2018)
Abstract
The holy Qur'an`s attending to the subject of hijab, like most social subjects, is in a gradual way and based on a sociological basis. God, the Almighty, having explained natural and fundamental problems of hijab and preparing appropriate cultural ground and making a reference to a lawful relation between man and woman as guarding one`s modesty and eye, attends to the how and limit of hijab. One of the most important verses in the field is 31 of Noor light, which describes women`s lawful dressing in detail. Despite numerous interpretations, due to the absoluteness of some of its words, lack of exact examples and contrary traditions the verse has been disputed, especially in the recent centuries due to the prevalence of Western culture and a different view on women. Some view common interpretations of the verse critically and give contrary ideas in the field. Regarding various comments, demurs and the traditions of the subject, the paper has studied the verse.
Hashem Kadkani, Mohammadi Faker Meybod,
Volume 9, Issue 33 (spring 2018)
Abstract
One essential doubt of the orientalist lies in the claim knowing the Quran as taking materials from the Old Testament and the New Testament. One reason for the claim is the similarities found between the Qur'an and the Testaments, some of which have been manifested in the stories mentioned in the Quran's and in the Old Testament. Studying the commentary of the stories in the two books comparatively and perceiving the differences, one will find the truth as being contrary to the claim. One common story of the two is that on which the children of Israel have demanded God to send them a king and so did He. The king is named Talut in the Quran and Saul in the Old Testament. In this story, there is little similarity and numerous dissimilarities between the Qur'anic verses and what said in the Old Testament. The style of the Quranic statement and stories differs from that in the Old Testament; in addition, there may not be found any sanctity for prophets and great figures in it. The Qur'an considers knowledge, expertise, ability and physical power as necessary for a religious leader; the Old Testament, however, regards physical strength to be necessary only. Interpretative narratives and the expressions of commentaries of the story may be viewed similar in some cases and different in some others.
Roqhaye Yousefi, Mohammad Hassan Mohammadi Mozaffar,
Volume 10, Issue 37 (spring 2019)
Abstract
One of the levels of the infallibility of the prophets is the infallibility of being enchanted in the soul and mind by the others. The surface meaning of some verses of the Holy Quran implies the enchantment of divine prophets, such as verse 66 of chapter Taha:
«قالَ بَلْ أَلْقُوا فَإِذا حِبالُهُمْ وَ عِصِیُّهُمْ یُخَیَّلُ إِلَیْهِ مِنْ سِحْرِهِمْ أَنَّها تَسْعی» .
The surface meaning of this verse may make one interpret it as indicating that Moses (pbuh) became enchanted in mind by the magicians. If this implication is true, it would be an evidence of the non-infallibility of the prophets in this area, and this has invalid prerequisites that are in conflict with the theological beliefs of Shi'ism. Hence, the present paper carefully studies this verse in terms of theological and rational interpretation and implication, and verifies that although the verse implies the effect of the magic of magicians in the eyes and mind of Moses (pbuh), it whatsoever does not imply his being enchanted by them and their seizing control of his wisdom and soul. Moreover, from the rational point of view, it is necessary for the prophets to be infallible and safe from being enchanted in soul, intellect and beliefs.
Mahdi Shamohammadi, Mohammadmahdi Mofatteh,
Volume 10, Issue 38 (Summer 2019)
Abstract
Social conflict is any form of conscious hostile behavior, thinking and feeling that occurs at different levels of social relationships. This social problem has numerous and sometimes irreparable personal and social consequences. The purpose of the present study is to examine the position and role of the Quranic principle of "good speech" in the management of social conflicts. In this descriptive-analytic study, the commentary on the verse 83 of Baqarah "speak kindly to mankind" has been examined by commentators. Then, the position of "good speech" in regulating social relations and conflict management is examined. The principle of "good speech" is one of the comprehensive guidelines of the Qur'an regarding the regulation of the form of social relations among individuals. There are disagreements among the commentators on the realm of the three words "qulu", "annas" and "hasana". The chosen theory is that these three words are absolute and have not been abrogated by any verse or narration. According to this view, as well as the commentators' interpretation of this verse, "good speech" has a very broad meaning in terms of the address, the addressed, and the dimension and includes many religious teachings and, thus, plays an important role in regulating relationships and in managing conflicts.
Mohammad Taghi Gol Mohammadi Shooraki, Mohammad Reza Blanian,
Volume 12, Issue 45 (spring 2021)
Abstract
Comparing to the worldly earth, there are ambiguities about the nature of the Hereafter earth. The verse 48 of chapter Ibrahim "On the day when the earth will be replaced by another earth, and the heavens [as well] and they [i.e., all creatures] will come out before God, the One and the Prevailing”, has clearly talked about the difference between the two earths. The commentators have had different interpretations of the verse. Some have considered the change mentioned in the Qur'an as a change in attributes and features, and some have considered it as an intrinsic and substantial change, and some have spoken about the incomprehensibility of the type of change in question. The article at hand attempts to explain the current opinions, and given the common root of differences of opinion, puts forth a solution that resolves the disputes and removes ambiguities. Thus, by calling attention to the theory of substantial motion and commentary points developed by Mulla Sadra, it is possible that this transformation while lacking material properties, will not bring about a new system altogether.
Forough Parsa, Narjes Tavakoli Mohammadi,
Volume 13, Issue 49 (Spring 2022)
Abstract
The Quranic sentence "There is no compulsion in religion" has been interpreted differently by commentators in different periods. Some has taken it as the permission for freedom of belief from the verse and some has considered it in conflict with the verses of fighting and apostasy. The distinction and diversity of the commentators' understanding of the verses of the Qur'an is related to the mental presuppositions of the commentator from one hand and from the other hand to the historical factors and the intellectual and philosophical atmosphere of each period; as wiewed today due to the modern philosophy that human freedom in accepting religion has been known to be people`s undeniable right. This article has tried to re-interpret the above Qur'anic sentence in the framework of the theory of coherence and continuity of the Qur'an. Based on the theory of coherence, the interpretation of the verses should be based on the general spirit of the Qur'an and in relation to all the main elements and concepts of the text of the Holy Qur'an. This study has shown that the mentioned sentenc confirms the right to freedom of belief and choice of religion for human beings and the rulings related to fighting and jihad in the framework of the theory of Qur'anic coherence should not be considered contrary to this Qur'anic doctrine. According to some commentators, it is related to special historical-social conditions.
Ruhollah Mohammadi , Morteza Hatami Nasab,
Volume 14, Issue 53 (spring 2023)
Abstract
In the verses 91, 92, and 95 of Surah Hijr, the Holy Qur'an mentions three groups, "muqtasimīn", " i`ḍīn" and "mustahzi`īn", respectively. The commentators, after identifying the examples of these words, have expressed different views as follows: Some consider the meaning of "muqtasimīn" and "i`ḍīn" to be Jews and Christians who divided the Qur'an and believed in the verses that agreed with their beliefs and disbelieved in what was against their beliefs. Some other have considered the polytheists of Quraysh as the examples of those two who divided the Holy Quran and considered part of it to be magic, priesthood, legends of the past and part of it as fabricated, or polytheists who knew the Quran as being slanders and divided and analyzed the rules of the Quran. Some other commentators, regardless of the context of the verses, have introduced the people of Saleh, the prophet, as the example for them. In the present article, an attempt has been made to investigate different viewpoints on the examples of " muqtasimīn ", "i`ḍīn" and "mustahzi`īn" using the method of description and content analysis. The result of the research shows that these words are conceptually related and their examples are the infidels of Quraish; The same group that during the Prophet's mission under the leadership of Walid ibn Mughairi harassed the Holy Prophet and the Holy Qur'an mentions them as "mustahzi`īn".
Mohammadtaghi Golmohammadi Shooroki,
Volume 14, Issue 54 (Summer 2024)
Abstract
In recent centuries, due to the problems caused by the implementation of criminal justice, a new model called restorative justice to restore behaviors and solve problems caused by crime, has been the focus of judicial systems. The process of restoration is aimed at creating peace and reconciliation and restoring the rights of the victim through negotiation and special tools and methods, along with the active participation of the victim and the criminal, to compensate for the damage and solve the issues caused by the crime. This is despite the fact that the Holy Qur'an, in addition to the methods of restoration, has listed criminal punishments as one of its main solutions in dealing with some crimes. Therefore, the present study investigated the verses related to criminal punishments with an analytical and comparative method, and by comparing them with the opinion of scholars in the field of restorative justice, discovered the non-criminal features and signs in those verses and came to the conclusion that the principle and basis of the Holy Qur'an in dealing with crimes is the restoration of society, the criminal, and the preservation of human dignity, and in every crime for which it has issued criminal orders, it has provided several solutions for restoration in order to reduce the harm of criminal punishment
Ali Asghar Akhondy, Ruhollah Mohammadi, Mohammad Esmaeel Salehi Zade,
Volume 15, Issue 59 (autumn 2025)
Abstract
Each sentence and phrase of the Holy Qur'an is chosen based on a purpose and placed in its place, and each of the parts, while being a conveyer of meaning, is also in verbal and semantic proportion with the other parts. The final sentences of the verses, which are called "spaces", and especially the divine names and attributes, have a special place, and their selection is completely related to the content of the verses. "Severe Punishment" is one of the attributes of God that is mentioned at the end of some verses. It is natural for this description to come in connection with infidels and people of the book. This research, using a descriptive and analytical method, seeks to answer these questions: why is this description about the believers? What people and topics is this phrase about? As a result, it becomes clear that this description is for Muslims in matters such as Hajj and Fai, and accepting the command and prohibition of the Prophet, and in the events that caused widespread seditions and caused the transformation of great blessings such as Wilayat.
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