seyyed ahmad hashemi aliabadi; Mohammad Javad Hassanzadeh
Abstract
The identification of the term ‘Ibadeh’ (worship) has a long history in the writings of philologists. The sect of ‘Wahhabism’, by its misunderstanding of the meaning of worship, has excommunicated the Muslims. In contrast, Ayatulah Sobhani, in most of his works, has presented ...
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The identification of the term ‘Ibadeh’ (worship) has a long history in the writings of philologists. The sect of ‘Wahhabism’, by its misunderstanding of the meaning of worship, has excommunicated the Muslims. In contrast, Ayatulah Sobhani, in most of his works, has presented an analysis of worship, which is closer to the reality of Sharieh (Islamic Law). The present paper aim to examine critically the definition of worship proposed by Ayatullah Sobhani. He believes that worship has two constitutive elements: internal and external. Its internal element is the worshiper’s ‘Khuzu’ (humility) and ‘Tathalul’ (abjection), and its external element is classified into four groups: in the first group, ‘Uluhiyyeh’ (deity) is the base, and worship means the humility before Allah; in the second group, the base is‘Rububiyyah’ (lordship), and, worship is the state of humility in which a person believes in Âllah’s Lordship; in the third group, the base is ‘independence’, and, in the fourth group, the base is “Tafwiḍ” (resignation). In the third group, worship is the humility before God who is the creator and the independent being. In the fourth version, worship is humility before a being other than Allah, such as idols, stars, angels, prophets and God’s saints, to whom the affairs of the universe have been delegated. The authors define worship as expressing abjection and obedience before the Divine Lord, which not only is a conclusive definition, but it is also devoid of the defaults of Ayatullah Sobhani’s definition. The method adopted for the present study is a descriptive and analytic one.
Dr.mahdi davarpanah; Dr.seyedahmad hashemialiabadi
Volume 19, Issue 4 , January 0, , Pages 105-128
Abstract
Ahmad Sobhi Mansour is considered as one of the most influential contemporary Qur'anic scholars in this field, which is the main basis for his tendencies. The present article, while examining Mansouri's views on the Qur'an and the position of the tradition of the Prophet of God, provides a critical look ...
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Ahmad Sobhi Mansour is considered as one of the most influential contemporary Qur'anic scholars in this field, which is the main basis for his tendencies. The present article, while examining Mansouri's views on the Qur'an and the position of the tradition of the Prophet of God, provides a critical look at his views. He tries to invalidate the status of the Prophet in addition to the dignity of the Prophet, as well as the function of tradition in all religious areas, citing certain verses of the Qur'an. The adequacy of the Qur'an for the exegesis, restriction of the scope, infallibility of the mission, and the invalidity of the tradition of the Prophet of God are among the intellectual foundations of Sحیnص Mansورr that are examined in this study.
After expressing some of Mansour's arguments and arguments, the authors cite Mansur's principles and opinions in the scales and finally, based on numerous verses of the Qur'an using library-based data and content analysis methods. They conclude that Mansouri's fundamental ideas and ideas in the Qur'an and the Prophet's tradition were not holistic and that he chose Quranic verses and applied his own interpretive method (Qur'an to Qur'an) and its accessories He has not paid attention to his words and in some cases has been conflicted in speech.
