نشریه پژوهش های راهنماشناسی
پیاپی 1 (پاییز و زمستان 1399)

Understanding how the Prophet was inspired and communicated with God has always been a concern of theologians. On the other hand, the hadiths in the narrated sources are data that can be used as a source of knowledge in explaining and understanding religious issues. One of the applications of these sources is the stages and levels of revelation of the verses of the Holy Quran to the Messenger of God. In the present article, by means of descriptive and analytical methods, the narrations of Imami hadith sources about the process of revelation by the angel have been studied. By explaining and analyzing the narrations, it is obtained that the process and stages of the revelation of the Holy Qur'an are mostly mediated and its beginning is from God, followed by the mediator of revelation, and until its last stage, that is, the writing of the revelation with the spelling of Gabriel is far from any human intervention. One of the results obtained by comprehensively examining and resolving the contradictions and differences of all narrations about the process of revelation is that it is not only Gabriel who is the mediator and bearer of revelation, but other intermediaries existed before the revelation was delivered to him. Gabriel is only the last mediator of revelation, and other mediators also have a role and influence in this process which is often overlooked, and in this article, their existence is proven and their stages and levels are specified. Other questions about and around it have also been answered. Understanding and proving this fact indicates the existence of an important and protected process that prevents the immunity of revelation from any intrusion.

“Prophetic ijtihad” is a challenging issue among Sunni thinkers that has its roots in the early history of Islam. The ijtihad of the Prophet means that the Holy Prophet (PBUH) ruled in some cases based on his personal opinion and ijtihad. Due to the opposition of a large number of scholars to this issue, the main question of this article is whether the Holy Prophet inferred the rules of Sharia based on his ijtihad or not? Our hypothesis is that according to the explicit verses of the Holy Qur'an, any ruling and word of the Holy Prophet is based on divine revelation and he never ruled on the basis of opinion and ijtihad. The finding of this article is that based on the convincing Quranic reasons and the narration of the issue of ijtihad of the Prophet, it is considered a rejected thing. This is because a mujtahid is not infallible and may make mistakes. However, finding error in the ijtihads of the Holy Prophet contradicts his absolute infallibility.

According to religious texts, the mediation of grace is one of the matters of the esoteric guardianship of the Prophets and Imams. In order to have a close understanding of the mediation of the grace of the Prophet and the Imam and to avoid excesses, one must know what it is and its foundations. In this article, relying on religious texts and referring to the sayings of theologians, divine sages and especially Islamic mystics, we have given an interpretation of what and some important principles through the grace of the Prophet and the Imam. The mediation of grace of the Prophet and the Imam has a natural reality. The saints hold this position due to their abstract and enlightened truth. This position becomes relevant for them in the life of the world by reaching the highest actuality of guardianship. The Prophet and the Imam are the ultimate goal of creation, and the emergence of things, the attainment of existential perfections, and their return to the truth are accomplished through their existence. The unity and subtlety of the existence of God Almighty, the necessity of mediation for the manifestation of God Almighty in the order of names and action, the comprehensiveness of the perfect man and the capability for guardianship and proximity to God Almighty are among its important foundations.

The common denominator of the definitions of different sects is that exaggeration means exceeding the shari'ah limit in praise or vilification, and through this definition, the Shi’ah are called transgressors by the Salafis for believing in the infallibility of the Ahl al-Bayt (AS). However, in this article, a descriptive-analytical method based on library data tries to prove that the Qur'an and Sunnah indicate the legitimacy of such a belief. As an example, the verse of purification and the famous verse known as the Ulul Amr verse, and the hadiths that are mentioned below these verses in the authentic sources of Sunni narration and books trusted by the Salafis, indicate this issue. Therefore, the principle of Shi’ah belief in the discussion of infallibility is based on the sources of the holy shari'ah of Islam and the subject is removed from the title of exaggeration, but in the discussion of infallible example, the arguments of the deniers and the affirmers in this regard should be examined. This issue cannot be the basis of making the Shi’ah exaggerators.

The noble religion of Islam is the last heavenly religion that has been given cheaply to guide humanity, which is considered necessary for the general public, especially Muslims. Some, in the shadow of reason, suffice to understand Islam with a modernist approach based on the theory of philosophical hermeneutics, the research of which is of great importance in its measurement. (Importance) Due to the spread of this view of understanding Islam, the existence of deviation and challenge in understanding it correctly is not ruled out. (Problem) Hence, the question arises as to what is the basis and standard of modernists' understanding of Islam and its source, revelation? (Question) It is thought that they consider inspiration as a revelation, without specific and unwritten words and its content as the revelatory experience of the Prophet (PBUH) and consider Islam to be influenced by the conditions of the time; and for this reason, they believe in historiography of it. (Hypothesis) This article has been able to use a library tool and descriptive-analytical style (method) to measure the modernist understanding of Islam with emphasis on the thought of Hamid Abu Zayd (purpose) and to point out that revelation in Arabic from God has been revealed and its content is the same as the word of God, and the historical view of Islam, while desecrating it, causes limitations that are not in line with the essence of Islam (found).

The history of the Holy Qur'an has a complete connection with the phenomenon of “revelation.” Why so is that the revelation of the verses of the noble Qur'an was only in this way, and receiving the heavenly message which is a kind of connection between the chosen and distinguished man with the unseen world, was fulfilled with “revelation.” Therefore, research is important in understanding revelation, recognizing and analyzing its meaning and nature accurately. The fact that revelation has different meanings in the Qur'an, it may lead to confusion of concepts and some may even doubt its nature and reduce revelation to the level of prophetic experience and consider the relationship between the two as the same. The premise of this article is that revelation is God's word to mankind, not prophetic experience. The word “revelation” in the Qur'an has distinctions and commonalities, the study and understanding of which can be of great help in proving this hypothesis. This article has been able to measure the understanding of the meanings of the word “revelation” in the Qur'an with the help of library tools and by analyzing different verses in the meaning of revelation. Then it is proven with narrative and rational reasons that the idea that [scriptural] revelation is similar to religious experience is fundamentally false. Hence, it is concluded that the empiricist view of revelation is a hypothesis of error.