مجله کتاب قیم
پیاپی 6 (تابستان 1391)

Remarks on Jewish people and the prophets of them in Quran are not comparable to other ones. Indeed the Quran has talked about them the most. We see that the Quran criticizes Jewish people and their beliefs and deeds and we also find that Prophet Mohammad (PBUH) and early Muslims had conflicts with Jewish group of Arabian Peninsula. Some of the Easterners believed that the views of Holy Quran about Jewish people and their history was imperfect and non-comprehensive and that the kind of reception and confluence of Holy Quran with the Jewish was unacceptable and far away from the way of equity and impartiality. This paper tries to give a clear image of Jewish history from their inception to the early Islam and also of historical course of Jewish function and operation at revelation time, so that the reader could judge impartially about the views of Holy Quran and the treatment of Prophet Mohammad and the Muslims with Jewish people. In the first part the author details the history and the features of Jewish taken from Holy Quran and comparing it with some parts of the Bible concludes that Quran in criticizing the Jewish was not out of equity and justice. Then in the next part the author follows the encounter between Muslims and Jewish and shows that their interaction with Jewish people was not based on malice and hatred but their behavior was proper to the kind of the action of Jewish people.

The essence of God, the Exalted, was hidden with no manifestation. His will was to show himself to the world, and then he decided to create perfect human being in His image so that the human being would show His attributes, His names and His essence. Among those human beings some are perfect and those are called "Mostafin and Akhyar" (elite and chosen by God) in Holy Quran.Abraham (AS) was a prophet that not only he himself but his religion was chosen by God. Abraham, the friend of God and the manifestation of Divine Love eventually joined to Salehin Group (righteous and competent people) and that was after he had received the status of prophecy and Imamate. This research aims at applying Semantics in detail and generality to study the inter-textual relationship and affecting semantic components in the story of the Prophet Abraham (AS) in order to achieve the concept of Divine Love in Holy Quran.

According to Islamic teachings Patience plays a great role in Faith. But the semantic domain of the term in common sense has been so confined that it represents the following meanings: being satisfied in any situation, bearing the difficult situations and events. The aim of the present paper is to deal with the true meaning of the word "patience" in Quranic teachings. The writer attempts to display the initial meaning of the term and to see how its meaning was extended to embrace public and ethical aspects. Having done this, the writer tries to disclose the general meaning of the term through general references to Quranic verses. According to Quranic verses the literal meaning of the term "patience" is in connection with religious and ethical aspect of patience

Family is as a natural kernel and a main base for human society. Quran and other sacred books of different religions pay special attention to family structure and there you can find hints to the ways of making this institution firm and secure. One of the phrases used by Holy Quran in this regard is "Great Covenant" (Misaq Ghaliz) which is a sacred and transcendent word with an especial meaning. This paper explains the concept in question and in making the notion clear it studies the ways of the application of this concept and other similar words and synonyms in Quran. It takes also a glance at the concept of Great Covenant in the bible. Therefore it claims that as such a covenant is formed between God, Women and men, the role of women in history of religions, family institution and human life should be considered.

The relationship between the Imamate and the ending of prophecy, Nubuwwa, is an important Issue of discussion. The study of this will be possible by separation of the positions of Imam and knowing its quality. According to the guidance of Quran and Hadith the knowledge of allowed and forbidden (Halal and Haram) and also of Holy Quran is transmitted to the Imams by the prophet. So the role of Imam to this knowledge is explaining and interpreting and Imam is a criterion for resolving of dissension and revealing the transmitted knowledge. In addition to the status of sublimating and realization of the end of the prophecy, Imam possess the position of especial Guidance. Therefore the position and status of the Imam necessitate his appropriate knowledge. In fact, by the ending of the prophecy, the era of descenting and canonization is overed as well, but it does not imply the end of all status and the functions of prophecy.

Hadith, as one of the important resources for attaining Islamic Law and knowledge, has been based on documents. Hence one way to understand that it is related to infallible persons (Masoumin) and it is authorized is to study its documents and grounds; which is a study different from Hadith studies. Learned men in Rijal science have used some of the phrases and the terms which are not clear in their meanings. However it is necessary to make the meanings of these terms clear so that the studying of Hadith documents and authorities take a better situation. Among these terms and phrases is ""Laisa be zalik al-Qavi" (That is not a strong one). The author tries in the paper to ascertain the status and the grade of this term in regard of its weakness and strength of the narrators and finally to distinguish its exact signification.