Ali Asghar Shoaei; hasanali noroozi; Hosein Moghadas
Abstract
Visiting the graves of righteous people and saints has always been of great interest, to the extent that many scholars have considered visiting the graves as Sunnah and have claimed consensus on its permissibility. on the other hand, Ibn Taymiyyah and some Islamic scholars, by following the Qur'anic ...
Read More
Visiting the graves of righteous people and saints has always been of great interest, to the extent that many scholars have considered visiting the graves as Sunnah and have claimed consensus on its permissibility. on the other hand, Ibn Taymiyyah and some Islamic scholars, by following the Qur'anic verses and hadiths, have prescribed pilgrimage to graves, and the history of Muslims throughout the history of Islam has always questioned the legitimacy, but also the goodness of traveling for pilgrimage, the legitimacy of pilgrimages, and fatwas against it and following him, the Wahhabis and some Salafists promoted his thoughts and opinions; Among them is Mohammad Rashidreza who has defended his views in many cases of Tafsir al-Menar. This research with a descriptive-analytical method and with a critical approach to the views of the author of Tafsir Al-Menar and also emphasizing the foundations and thoughts of Allameh Tabatabai has come to the conclusion that the legitimacy of visiting graves is based on Qur'anic, narrative and rational evidence and the accusations of the author of Al-Menar based on takfir and Calling the Shias polytheists and considering the visitation of the people of the graves as heresy is not consistent with the appearances and content of the Qur'anic verses and narrations, and such religious attitudes and suspicions are caused by a lack of correct understanding of the fundamentals of Shia monotheism and the confusion of the attributes of the Supreme Being with divine mediators and manifestations in the arena of creation and legalization of the system of existence, and fanatical adherence to the principles of Ibn Taymiyyah and the Salafi school, and visiting the graves. It is one of the examples of remembering and honoring religious elders and paying attention to religious rites and the manifestation of God's worship, and there are many Qur'anic documents, narrations and historical evidences to support it.
Mohammad Molavi; Masoumeh Khalili
Abstract
Abstract The holy Qur'an, as the most comprehensive divine book, has applied many techniques such as telling stories to guide human. The Qur'an is not to tell unreal stories, but rather, it tells the fates of ancient people to teach a lesson to posterity. The stories are absolute truth. The commentators ...
Read More
Abstract The holy Qur'an, as the most comprehensive divine book, has applied many techniques such as telling stories to guide human. The Qur'an is not to tell unreal stories, but rather, it tells the fates of ancient people to teach a lesson to posterity. The stories are absolute truth. The commentators of the Qur'an, especially in the modern period, regard this aspect of the Qur'an as a miracle. Both Rashid Reza in the al-Minar exegesis and Ayatollah Makarim in the Nimouneh exegesis have paid close attention to this miraculous aspect of the Qur'an. However, looking through these exegeses shows that the allegorical view of the al-Minar toward some Qur'anic stories may bring about the rejection of the reality of some Qur'anic stories. In contrary, in the Nemouneh exegesis the reality of all of the Qur'anic stories has been borne out through many reasons and examples. According to Makarim, the allegorical view of Qur'anic stories stands in contrast to the guiding aim of the Qur'an.
