ali arabi ayask

The Qurʾān is the unique and unmatched word of God. Its central role in the life of a Muslim has always made it a focal point for contemplation, understanding, and reflection. Islamic thinkers have worked diligently to understand and apply this sacred text across various aspects of life since the revelation (Arabic: , النزول Romanized: al-Nuzūl) of its first verses. The outcome of this understanding and interpretation has manifested itself in the exegesis (tafsīr) of various verses due to the differences and multiplicity of backgrounds. Verse 10 of Sūrat al-Fatḥ (Arabic: سوره الفتح) is one of these cases that has carried multiple understandings throughout history. This research, using a descriptive-analytical method and content analysis level, seeks to historically and discursively trace the mentioned verse and ultimately presents the implications of the verse, without the verbal backgrounds influenced by the discourses of the authors of tafsīrs (Arabic: مفسر ; plural: Arabic: مفسرون , romanized: mufassirūn)’ era. The findings of the research indicate that in the second century, due to the proximity to the contexts of understanding and the absence of verbal backgrounds, mufassirūn did not experience ambiguity in their interpretations of the text. In the third century, Sahl al-Tustarī (Arabic: سهل التستی) engaged in the mystical interpretation of the verse, and starting from the fourth century, an allegorical perspective on the expression “ ید الل ف وق ایدیهم ” (Yadullāh fawqa aydīhim, the Hand of Allāh is over their hands) began to take shape, which was further strengthened in subsequent centuries. The significance of the verse is depicted with a focus on its context and influenced by the Divine culture (revelational culture) regarding the nature of the relationship between God and the Prophet (ṣallā llāhu ʿalayhī wa-ʾālihī wa-sallama) in the matter of guidance. In this discourse, the interpretation of “ ید ” (Transliterate: Yad, meaning: hand) in its true meaning is established as the hand of the Messenger (ṣallā llāhu ʿalayhī wa-ʾālihī wa-sallama) carrying significance, and the concept of bayʿah (Arabic: ب یعه , “Pledge of allegiance”) to the Messenger of Allāh is seen as an allegiance to God Himself, negating literary and verbal interpretations.

Imam Khomeini's first political move and confrontation with the Taghut government was to oppose the approval of the state and provincial associations bill. Of course, it is not that the imams started their political activities after the death of their teachers, namely Ayat Azam Borujerdi and Kashani, but these activities can be observed and observed years before 1341. This article aims to answer these questions by looking at the Imam's political leadership in this matter, firstly, what are the most important components of his management in guiding the people, which ultimately led to the victory of the uprising and the cancellation of the vote of the bill, and secondly, is this component They are only in the field of political thought or management science and sociology or they are completely based on Islamic ethics and education. The research findings that have been analyzed by the method of library collection with a descriptive-analytical approach; It shows that Imam's political management and leadership is based on the principle of task orientation and therefore on components such as; Continuous monitoring of political issues, not procrastinating and avoiding delays in action, following the principle of consultation in affairs and using the minds of others, the need to move based on a plan while trusting in God, relying on collective movements and avoiding individual actions and perseverance until Achieving the goal and result is based.This article is an answer to the question of how Imam Khomeini coordinated Islamic ethics with political leadership, but gave it the color of unity and objectivity. In order to prove this claim, we point to a specific period of Imam's political management in a descriptive-analytical way. A period of two months, which is considered the first bold political movement, but in opposition to the tyrants of their era, and examining this movement as a small and yet complete model introduces us to all the important components of their management during their leadership.

Of course, the expression "Azkarwa Mutakam Balkhair" is not mentioned in the sources of Al-Furiqin as a narration, although its content is mentioned in numerous narrations in the books of Sunnis. The result of this article with descriptive and analytical method is that; The evidence of these hadiths in the Hadith gatherings of Ahl al-Sunnah is flawed and is not accepted. Also, regarding the meaning and content of the hadiths, there is confusion and disagreement on this issue, and no unified view is presented; That is, it is sometimes said that it is meant to express good and to forbid the expression of evil so that the living are not bothered by the relatives of the dead. Sometimes it is said that it is because of the sanctity of occultation, and sometimes it is said that it is because of expressing good prayers for the dead, or it is said because he is involved in his actions and we are not the accounting God to judge, etc. Therefore, there is only one possibility that this narration indicates that it is improperly taken and used to purify evil people, which is also against the Qur'an and correct narrations from Sunnis themselves. The pronouns of the audience in these narrations determine the meaning of these narrations. are excluded from these narrations. There is also a possibility that these hadiths were brought up from the reference area and entered the hadith sources.

The famous hadith "May God curse the Jews and the Christians take the graves of their prophets to the mosques" which the Prophet of Islam uttered in the last days of his life has been mentioned in many Shiite and Sunni hadith sources and there are two interpretations of it; Relying on their own principles, the Salafis have given a wide interpretation of this hadith, based on which they have accused many Muslims of polytheism for building shrines and memorials on the graves of religious leaders; But the Republic of Muslim scholars, having been satisfied with the certainty of the appearance of the narration and the avoidance of analogy and generalization of the ruling, have considered only those who are deliberately exaggerated and worship the saints of God beside Him. It is worth mentioning that providing a correct and documented interpretation of such religious texts is the best way to deal with the phenomenon of Takfir.

Throughout the history of Islam, many scholars have been prominent in the field of jurisprudence or other Islamic teachings and spiritual conduct, but the personality of Imam Khomeini cannot be defined in a single frame and format, and he is only a jurist, a philosopher, or a mystic, etc. knew In addition to being comprehensive, his personality was also complete. His scientific works, which are available to us, can confirm this and outline his scientific dimensions for us. His thoughts and views have a trans-temporal and trans-spatial validity and have still maintained their validity, and this has shown his deep and all-round awareness, which has caused the impact and fruition of the Islamic military.Imam Khomeini was not a scholar away from society and he considered political activities as a part of his religious duties and with this view he embarked on a fundamental and revolutionary Islamic transformation. The main question of the research is that from his point of view as a revolutionary person, which component is the most effective in education, evolution and reaching human goals. After understanding what this component is, which is the uprising of Allah, we have listed the different dimensions and examples of this uprising.To reach this goal, we have used the descriptive-analytical method by referring to Imam's words. Our findings show that in Imam's thought, the rise of God is on one hand the support and on the other hand the axis of all the intellectual and belief foundations of Mobin religion and the holy Islamic law. This uprising has various affairs, which starts with the struggle against the ego and continues with the uprising against ignorance and division, and by resorting to reason, knowledge and unity, it leads to the uprising against the external tyranny and the formation of the government. A government that tries to create a new Islamic civilization, in addition to presenting a model of Islamic standard government to the world, is the foundation of a global unified government and the foundation of the age of emergence.

The hadith heritage that has a major part in accessing the Divine knowledge (and teachings) should be preserved against oblivion and be safeguarded against harms and damages that threaten this precious treasury. Creeping of the quasi-hadith paragraphs into the tradition collections is among these harms and damages. One of these paragraphs seemingly generated in the atmosphere of Sufism and mysticism and gradually crept into some of the sources is: “man ṭalabanī wajadanī …” (He who seeks Me (i.e. God), will find Me, and he who finds Me, will know Me, and he who knows Me, will like Me, and he who likes Me, will love Me passionately; and if one loves Me passionately, I will love him passionately, and whom I love passionately, I will kill, and whom I kill, his ransom will be incumbent upon Me, and he whose ransom is incumbent upon Me, I will be his ransom). The concern of this study accomplished by relying upon library sources and applying a descriptive-analytical method – is to track down this paragraph in the tradition-oriented and mystical sources and to analyze its content. The findings of this essay indicate that such a paragraph does not exist in the early hadith sources, however, considering its compatibility with the disposition of the Sufis and mystics, it has crept into the tradition-oriented and mystical sources. Moreover, the term ‘ishq (passionate love) has scarcely occurred in the traditions and that it has mostly been used with a negative meaning. This fact along with certain cases of incompatibility in it with the Qur’an and the Sunna have caused it to be doubtful to be recognized as a (true) tradition.

The discussion of the relationship between Idealism which means considering the ideals only and neglecting the realities and Realism that means matching the movement only on the basis of the realities, has a long background and led to lengthy discussions. Some verses of the Qur'an call into consideration of ideals and ignorance of the realities, while other verses and warn of ignorance of the realities. The findings of this research, which have been done by descriptive-analytic method, show that although at first glance, these two categories of verses are incompatible, but attention to other verses such as ones related to the number of enemies in the compulsion of Jihad, moderation in charity, etc., can be summed up in such a way that, while constantly monitoring the ideals, man must pay attention to the realities. In other words, the Qur'an calls humanity into realistic idealism. It is clear that the forgetting of the ideals will lead to deviations from the goals, and ignoring the facts will lead to failure.