mohamad sahaf kashani
Abstract
The Qur'an and the Testaments (Bible) contain hundreds of prophecies about small and big events in the future, but this issue is more important in the Testaments. Prophecies form a large part of the Old and New Testaments. In Christian theology, the term prophet refers to a person who predicts future ...
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The Qur'an and the Testaments (Bible) contain hundreds of prophecies about small and big events in the future, but this issue is more important in the Testaments. Prophecies form a large part of the Old and New Testaments. In Christian theology, the term prophet refers to a person who predicts future events, and the occurrence of a prophecy is a sign of the authenticity of the prophet's claim. By examining the prophecies in Ahedin, we can see that some of these prophecies are vague, general and without time and place restrictions, etc., and as a result, it is not possible to verify their accuracy. On the other hand, some of these prophecies have characteristics such as time, place, or other limitations, and as a result, it is possible to verify the accuracy of these prophecies by referring to historical documents. For a long time, research and research on this category of prophecies and their verification has been considered as one of the methods of validating the vows. According to the opinion of many researchers, the realization of some of Ahedin's prophecies is doubtful; Also, in some cases, it can be said with certainty that they will not be realized. Of course, on the other hand, traditional Christian scholars and commentators of the Bible have defended these prophecies by providing different interpretations or interpreting these phrases in many cases, although in some cases they have accepted the non-fulfillment of these prophecies. The results of this research show that although many of the prophecies of the Covenant were fulfilled, some of the prophecies of the Covenant were never fulfilled, and this issue is considered one of the issues of concern to the critics of the Covenant to prove the distortion in this book, while this issue is about the Qur'an. It cannot be seen and all the timely prophecies of the Qur'an have come true.
Hamid malekmakan; fatemeh khansanami; shabanali khansanami
Abstract
Paying attention to the literal meaning of the word messenger and prophet in the Qur'an, and when they are addressed as messengers when they are prophets, is an important point that has received less attention from Quranic scholars. Some have interpreted both as meaningful and a group as a meaningful ...
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Paying attention to the literal meaning of the word messenger and prophet in the Qur'an, and when they are addressed as messengers when they are prophets, is an important point that has received less attention from Quranic scholars. Some have interpreted both as meaningful and a group as a meaningful contrast between the words of the Prophet and the Messenger. The present study examines the views of Fakhr Razi and Allameh tabataba'i using library and descriptive-analytical methods. Fakhr Razi considers the criterion for choosing a prophet to be only the prayers of God by God and considers the prophet to mean a human being who is different from other people through revelation. According to Fakhr Razi, such a person becomes a messenger whenever he is commissioned to propagate revelation. He also considers the relationship between the two to be general and especially absolute. But according to Allameh Tabataba'i, the Prophet is a person who expresses to the people what is good for their livelihood and resurrection, and the Messenger is the one who carries a special mission, including the completion of a proof that seeks to oppose that torment and destruction and the like. Therefore, according to Allameh, the mission is a special and superfluous description of prophecy. Therefore, according to the above definition, it can be said that what Allameh knows as a "Prophet" is "Messenger" according to Fakhr Razi.
