درخت حوزه‌های تخصصی

The majority of Imamiyah jurists believe that anyone who falsely claims to be a prophet should be sentenced to death. All people can carry out this punishment without needing the permission of the ruling authority. This is contrary to the sound teaching of the Qur'an, which indicates that the primary principle regarding human life is to preserve everyone's blood, and any violation of this principle requires valid justification. Given the importance of the issue, this article will look at the documentation of this sentence and criticise such a view based on the Qur'anic principles. Accepting the notion that the claimant of the prophecy deserves to die (<em>mahdūr al-dam</em>), in the author's opinion, contradicts the necessity of caution in this matter, as the evidence presented is not sufficient to prove the claim. Moreover, this assertion does not seem to be justified in the light of the verse 33 of surah al-Māʾidah, which describes the verdict of corruption on earth (<em>al-ifsād fī al-</em><em>arḍ</em>). This is because the separate criminalisation of corruption on earth from fighting against Allah (<em>al-muḥārabah</em>) cannot be inferred from the verse in question. Therefore, the punishment of such a person should be determined in the light of the rules and evidence of Sharia punishments i.e. the Ruler of the Sharia should consider the appropriate punishment for him, taking into account the circumstances.

The application of the gender approach to the holy books has expanded with the rise of feminism in the modern era. The study and extraction of the gender discourses that dominate these books can help in the reconstruction and understanding of relevant historical features. Comparing the gender approach of these books can also introduce us to paradigm shifts in different historical periods. For this purpose, firstly, we have shown in this study that the Qurʾan employs a moderate, complex and hybrid form of all three feminine, masculine and egalitarian discourses.<br />Secondly, the linguistic/narrative approach to the pre-Qurʾanic scriptures and its comparison with the Qurʾanic approach shows the extent of the masculine and sometimes misogynistic approach of these books. A review of some post-Qurʾanic exegesis and hadith books also shows that their gender discourse is more compatible with the masculine approach of pre-Qurʾanic books than the moderate Qurʾanic approach. Due to the large number of sources required for this research, only the gender discourse in the creation story was chosen as a case study.