Abstract
Understanding the human nature has been the focus of different religions and schools of thought. The inhered “dignity” of human beings, is defined as highness and honor. The current paper was designed in a descriptive-analytic manner and it has tried to identify the properties of dignity ...
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Understanding the human nature has been the focus of different religions and schools of thought. The inhered “dignity” of human beings, is defined as highness and honor. The current paper was designed in a descriptive-analytic manner and it has tried to identify the properties of dignity in the sayings and conducts of Imam Ali ibn Musa al-Reza*** (A.S., Peace Be Upon Him) by studying his sirah (lifestyle). The study has found the importance of dignity in his lifestyle. Moreover, the study is indicative of the difference between oracular and non-oracular perspective on the concept of dignity. It was concluded that the most significant properties of dignity in Imam Reza’s (A.S.) sirah include, its origin in monotheistic ideas, its congruence with other moral instructions and its moderation and inclusiveness.
*** Eighth Imam of Shia Muslims
(Date Received:2014/05/12; Date Accepted:2014/07/08)
hadiseh soleymani; abas ashrafi
Abstract
One of the teachings of Prophets is how to encounter and treat other people, particularly followers of faiths. Posing the question of how to encounter people of other faiths, this paper addresses the issue by conducting a comparative examination of the Qur’an and the Testaments. The Qur’an, ...
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One of the teachings of Prophets is how to encounter and treat other people, particularly followers of faiths. Posing the question of how to encounter people of other faiths, this paper addresses the issue by conducting a comparative examination of the Qur’an and the Testaments. The Qur’an, inclusively dealing with all aspects of human life as it does, approaches the issue carefully, always seeking to establish equilibrium. Encounters with followers of other faiths in Islam is thus with gentleness and with goodwill and guidance, allowing them to live in the society along with other strata of people, provided that they pay tribute and that they do not practice hostility. If they do practice hostility and act against Islam and Muslims, they should be confronted.
saleh hasan zadeh; haditheh soleymani
Abstract
The day when, once again, God's door of blessing was opened to His servants and Hara Cave was the host to the first divine verses and welcomed the Last Prophet (PBUH) and Gabriel, Mohammad, in his heart, received divine revelation and recited, "Read in the Name of your Lord Who created …" (The ...
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The day when, once again, God's door of blessing was opened to His servants and Hara Cave was the host to the first divine verses and welcomed the Last Prophet (PBUH) and Gabriel, Mohammad, in his heart, received divine revelation and recited, "Read in the Name of your Lord Who created …" (The Clot, verse 1). He did not know anything about these verses before, but then he recited them and was missioned to convey them to other people. However, how could it be possible for a people who have for years been accustomed to their ancestors' culture and manners to leave their tradition aside, in whole or part, and listen to the apostle of God and accept his words? How could the holy Prophet (PBUH) get his words across and accomplish his mission? Is this mission, as some orientalists claim, peculiar to a specific society, tribe or race or it applies to all people, everywhere and in all times? Is there any possible response to those who claim that the mission of the Prophet is limited to a certain time and place? The present paper is an attempt to address these issues and it arrives at the conclusion that Islam and the mission of the holy Prophet are not restricted or peculiar to a special group, but universal.
