Quran
Seyyed Mohammad Ali Ayazi
Abstract
Beautiful patience is one of the moral concepts in the culture and teachings of the Qur'an. This concept indicates a degree and level of self-control. Much has been said about the patience of Ya’qub, who twice reminded himself of the beautiful patience and seeking it. The question is what is beautiful ...
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Beautiful patience is one of the moral concepts in the culture and teachings of the Qur'an. This concept indicates a degree and level of self-control. Much has been said about the patience of Ya’qub, who twice reminded himself of the beautiful patience and seeking it. The question is what is beautiful patience He is asking for it? Is beautiful patience not an expression of perseverance and endurance of hardships, specially at the level of the prophets? In response to questions and critiques of commentators, there are two opposing theories: one says that his work was not against beautiful patience and the other says that we must accept that Prophet Ya’qub’s reaction, in parting with his lost child, was accompanied by manifestations of impatience that do not correspond to beautiful patience. The pattern of "Beautiful Patience" in the Qur'an should be sought in the prophets’ tolerance such as Abraham, Ayyūb and the last Prophet Muhammad (PBUH). Therefore, the report of his patience in the Qur'an is not a confirmation of this method of patience and a model of a perfect patience. For in the explicit expression of the Qur'an, the believers have been invited to the manner of patience and the behavior of the ʿUlu al-ʿAzm prophets. So, is the patience of Prophet Ya'qub (PBUH) may be evaluated in this regard? How is the expression of such manner? This article, after explaining the meaning of patience in the words and sayings of the commentators, narrators, opinions and evidences, explains these two statements by interpreting the verses of Surah Yusuf and expressing subtle points. It then deals with judging and criticizing the second opinion and what can be learned from this story. Keywords: Patience, Prophets as Role Model, Ya’qub, Moral Concepts, Self-Control Skills.
Mohammad Ali Ayazi
Abstract
The Verse 59 of the Surah Al-ahzāb plays a key role in inferring the ruling on Hijab due to its legislative characteristics. Does this verse specify the scope and realm of hijab? Does it have a wisdom for a ruling or a cause? Does it show exclusive concepts, if it shows the hijab? Can we refer to the ...
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The Verse 59 of the Surah Al-ahzāb plays a key role in inferring the ruling on Hijab due to its legislative characteristics. Does this verse specify the scope and realm of hijab? Does it have a wisdom for a ruling or a cause? Does it show exclusive concepts, if it shows the hijab? Can we refer to the Arabic verb Yu'rafna as a word delineating the boundary between the free and salve women? Based on the document-analytical method, this article carefully examines the sources of both Shiite and Sunni sources and seeks to express the necessity of maintaining the hijab of women. It concludes that, the title of “observing the public chastity” is not mentioned in the words of the commentators and jurists. Additionally, since the people of the Book, slaves and those who did not observe Islamic Shari'ah lived in Media of the day, this verse means the very attention to the protection of privacy in the form of identification and security of the committed women, and so there is no obligation to wear hijab.
