جستجوی مقالات مرتبط با کلیدواژه « moses » در نشریات گروه « ادیان و عرفان »

The Quran, as a revelatory and enlightening text, has always claimed that by resorting to various theological methods, it informs believers about the twists and turns of life and guides them toward goodness. Meanwhile, storytelling has been one of the path-breaking tools for conveying meaning to the audience. Suppose this part of the Quranic verses is paid attention to and a literary and narratological reflection is made. In that case, it will definitely confront the audience with layers of meaning whose subtleties were previously hidden from the eyes. Using the descriptive-analytical method and library sources, this article intends to conduct a case study about the story of Moses and Khidr by reflecting on the narratological approach and drawing a model of the elements of a coherent narration. It also tries to discover what level of meaning such a perspective leads us to

One of the most important narrative legacies left by the Holy Prophet of Islam is the Manzilat hadith (O Ali, your position before me is like the position of Aaron before Moses, with the difference that there is no prophet after me) This definitive hadith has been extensively recorded by Shiite and Sunni scholars in their narrative sources. As Shiite scholars have narrated it through 9 Imams of Ahl ul-Bayt and 25 companions of the Prophet (sa).Sunni scholars have also quoted the hadith in their narration sources through 26 companions of the Messenger of God. In this hadith, which was narrated by the Messenger of God (sa) in 30 different times and places, he compared Ali's relation to himself to Aaron's relation to Moses, and spoke of Ali ibn Abi Talib's immediate successor to the Prophet after his passing away. This article intends to examine Ibn Abbas's report on the Manzilat hadith. Ibn Abbas's report, while sharing with the other reports of the above-mentioned hadith (انت منی بمنزله هارون من موسی الا انه لا نبی بعدی) has a special phrase below (among all the believers after me, you are the only caliph) which, while distinguishing this narration From other narrations, he rejects unnecessary doubts about the meaning of this hadith and explicitly indicates the immediate succession of Ali, the Commander of the Faithful(as).

Law, Path and Truth are three inseparable stages of human perfection that can be likened to the skin, kernel and the oil of almond. Each religion is composed of three aspects of Law, Path, and Truth which respectively are the appearance, the meaning and the ideal or the main purpose religion. From this perspective, all religions have a mystical aspect, Path, which is called Sufism in Islam. Nevertheless the point here is that since in Islam due to its comprehensiveness, Law and Truth are equal and balanced. In other religions, one has usually dominated one another, for example in Christianity Path is dominant, in contrast, in Judaism, Law is dominant. That is, the Jewish religion is famous for its law and Christianity for its Path. However, Truth is something beyond the appearance so Law and Path are the ways to reach it. Therefore in the holy Quran, the word "religion" is not used collectively. This idea is clearly reflected in "Moses and Shepherd" of Romi's Masnavi. In this article we look at this story from two perspectives: firstly we survey the concepts of Law, Path and Truth and secondly interpret it according to the theological concepts of God Likeness and Uniqueness.

The life of the prophets, as described in religious texts, was always an intersting subject of mystical thinking. Jīlī, who was a student of Ibn Arabī’s mystical school, studied the life of the divine prophets such as Moses and Jesus, which were revealed in Quranic verses and with allegorical interpretation he compared these stories with mental attitudes. Considering Moses’ life, Jīlī emphasizes the annihilation of human soul, unique truth of divinity, unveiling of duality in Divine creative being and at last the union of perfect man with God. He believes that Torah was the manifestation of qualitative names of God, while Gospel was the manifestation of essential name of God. God revealed Torah to Moses in nine tablets. He was permitted to preach seven tablets, but the other two tablets which were ''Power and Lordship'', belonged to Jesus. Jesus preached these two tablets to his people and as a result his people believed in Trinity and went astray. Jīlī believes that Gospel has esoteric and exoteric characteristics. According to him, the beginning verse of the Gospel, i.e. In the name of Father, Mother and Son, are the exoteric one. It could be compared with the beginning verse of Quarn, i.e. In the name of Allah, Most Beneficent, Most Merciful. The people of Jesus only comprehended the exoteric meaning of the verse and identified it with Spirit, Mary and Jesus. They ignored the esoteric meaning of the Gospel, that is the appearance of God in creation and the manifestation of divine names in bodily beings. Therefore they believed in anthropomorphism and restriction of the Infinite.