Iran Tourism in Quran
One of the words that has been raised in relation to tourism and the world in the Qur’an is the word (travel). This word, with its other forms, appears in several parts of the Qur’an. The Qur’an is a comprehensive and comprehensive book that speaks first as a fundamental source of understanding and access to religious law. Each scholar looks at God’s treasure from every angle and horizons to his desired purpose.
The scholars of jurisprudence, commentators, historians, and … have long since lost their place in the Qur’an and received it.
The subject of this article is one of the phenomena that, although appearing in this new and emerging form, can be found in the Qur’an for the purpose of achieving its general principles and principles, and the Divine Book for it was taken.
Of course, this should not be overlooked, such as the (tourism industry), less commonly discussed in the words of the earlier jurisprudents; Because this issue has not been discussed with such an extent or at the time, or if it has been raised, to the extent that it is necessary to have an argumentative jurisprudence. In addition, in the past, the government and the system in the name of Islam and Islamic law did not work in order to discuss all matters regarding relations and membership with the international family, its laws and relations and issues related to it; In this way, the method of reasoning and the achievement of the religious principle in this issue will be original and special, which will be widely criticized.
However, from the point of view of a jurisprudent who is familiar with the requirements of the time and place of taking the general principles and principles in the field of tourism and tourism, it is essential and possible for the Holy Quran to be based on the clarifications and references of the Qur’an, and to give practical guidance And objective.
The method of our review and productivity of the Holy Quran in this field is based on two axes:
1. Commands and commands.
2 Samples and patterns. Orders and Orders
A: The term
garrisi has a decisive role in the development of life, especially in terms of economic, cultural, political, and historical aspects, travel and tourism, and tourism. Since ancient times, wise people have taken a special place in Cyrus, and have seen it as part of their social and human lives.
The Holy Qur’an, by using the term (garris) in various forms and delegations, orders the tourists and the world to collect: (The height of my time before the tradition of the fossier on earth …). 1
Before you were traditions, then look on the earth. And see … (2)
So look at the earth, and see how the consequences of those who attributed the Prophet to lies were. 3)
Say on the ground, and see how the end of the criminals has been.
From all these verses and the like, one can conclude that the principle of the issue of tourism, tourism and tourism, as well as the profound and deep reception of this cirrus, is due to the attention of the Almighty God in the Holy Quran.
When the book was still not written about the recognition of history and social traditions and there was no school and university in this connection or available to the Arabs and Muslims of the Arabian Peninsula, Allah, Muslims, And they ask them to think and think about it.
It is clear that self-calling is a kind of recipe for tourism and siresport to historical and geographical locations.
From here it can be noted that the important and learning issue which in our time is called (archeology) and has special fields in the universities of the world is invoked and attention of the Qur’an have been.
In the verses of the Holy Quran, it is pointed out to many historical and geographical points that have always been of interest to archaeologists: Egypt, the Ashab Hajar (Sangestan), Zul Qarrin Dam, Ashab’s Cave, Eram Zat Elamad Dam, Marble Dam, Ahqāf, Rudi Bani Israel crossed it, and the Pharaohs drowned in it, and … the clear understanding of these concepts depends on the fact that a historian or interpreter or jurisprudent finds himself fully aware of them, and this knowledge without the help of archaeological knowledge It is not possible, although many of these historical works have gradually evolved from earthquakes, landslides, heavens, soil erosion and the like.
Archeology, which requires tourism and tourism, is, in fact, the science of rebuilding history from the past to now. In other words, archaeologists are a sort of history surge and find out the causes of the ascension and collapse of nations and peoples. The Qur’anic Qur’anic sciences, as well as many other disciplines, have received less attention and have not yet been built on this foundation to make it suitable and technically fit to rebuild Qur’anic stances through new and innovative methods, and a new understanding Quranic verses.
The verses pointed out did not only encourage and persuade the principle of the issue of tourism, but also instruct it to its followers.
Whatever it is (ruler) and (obscene) (Rumi, Ershadi, Wajibi, Mashbabi), as the other commandments of the Quran, which Muslim audiences must take seriously and follow up to achieve its achievements. From the point of view of jurisprudence, these should be considered by the jurisprudents: are not these Qur’an and Sunnah commands incontestable, and should not groups of Muslims research and curiosity guide Muslims in this field? And like other scholarly doctrines, they clarify the principles and rules and the farewell?
It is worth noting how the jurisprudent passes alongside this Qur’anic act and does not provide guidance and practical solutions to the objectivity and implementation of these instructions! Do others have to take these Qur’anic instructions seriously and effortfully, and we should be spectators. When we have a powerful religious government and we have messaging tools, we should not put this Quranic Quran into an organized and organized organization and provide a model to the world.
Another category of Qur’anic verses has criticized and questioned the tourism issue and criticized those who are struggling with this issue: (Aflam Yassiroa al-Fareh Finazarra Kabir Khan Aqaba al-Din I Qiblah …) 4
Do not they go to the earth to see what the end of their predecessors has been? (Aflam Ysyrawa Fayyad Fatkoun Lahm Heart Yaghoun Baha …) 5
Do not they go to Earth to have the hearts to understand it …
These questions, while stimulating and motivating Muslims to move around and around the earth and explore the world and cirrus in nature and mountains and plains and hammans, this point It is necessary not only to study works, but also to make efforts, and to meet the suffering of the journey, to get to the knee and place instead of the world, in order to receive the historical traditions and the attitude to the end and the end of the great civilizations and monuments and geographies. He turned around and walked alongside the Anfisa Road to the secret of the progresses and civilizations and collapsed and fallen. He learned the clay of experience and experience (Fatkun Lahm, the heart of Yaghun Basa).
Allameh Tabatabai writes the name of the Qur’an in relation to these verses:
(Vorbama, ” ” ” ” ” ” ” ” ” ” ” ” ” ” ”
It is from these verses that the cyrus of the earth is a worthwhile and mustahab in the Shari’a.
We add that tourism and tourism are worthwhile if Islam and the Islamic system and the Muslim community do not lose their livelihoods. Otherwise, this issue takes on the color of necessity and necessity, which may lead to its disdain and blame for religion. It’s a dan This point can be seen from the existence of the system’s preservation and forbiddenness, the domination of the unbelievers on the believers, and the enjoyment of the dignity and majesty of the Islamic society.
Apart from the verses which clearly and explicitly issues the issue of garlic and tourism, there are other verses in the Qur’an, the result of which is the invitation to circulate and the cirrus in the land to receive the lessonful and decisive lessons from the works of many rulers and colonizers. , Including: (Former Turkmen, I am the genius of Vayyun Naqeq and the authority of Karim and Naima Kanava Fihas Fakkin, and the last few months …) 10
After all, what kind of gardens and fountains were left behind, and the farms and the good houses and houses where they were filled with happiness were so, and we left those blessings to other people ….
They wrote that when Imam Ali (AS) passed from the city of Madajin and came to the disadvantaged works, one of the companions of this speech said: ”
(The winds have been erected and the buildings are on the verge of destruction.)
In another part of the Qur’an, it refers to the historical traditions of natural evolution, such as dignity and dignity, victories and failures, prosperity and misery, and states: “(The height of my time before the traditions of the fissure on earth …).
Before you, the traditions and laws have actually taken place. Is. So explore and explore the land and historical monuments of the ancients.
One commentator has used the verse in the religious science called (social traditions) and writes: ”
(God’s guidance to his servants that there are traditions in society and history. It is a sign that we Muslims this Knowledge is one of the Qur’anic sciences and techniques, and we consider it as one of the most important and fundamental sciences. In addition, the origins and sources of that science, which is the history and history of the ancestors, has made us realize that with the garlic In the land and in recognition of the traditions ruling it, due to the rise and descent of nations and civilizations.
B: Traveling words
One of the words that has been raised in relation to tourism and the world around the Qur’an is the term (travel). The word with its other boards is in some places in the Koran. Philologists, describing it say:
(Sayh: My areas on earth, Ysyh Ysyha, W est Az Astmr per Alzhab Vmnh Alsyh, water Aljary and I’m less apt Ysmy Alsaym Sayha Lastmrarh Ali Altah per withdrawal Almshthy.) 15
Sayh, someone who As it turns on the earth and it is tourism, the principle of this word means moving and going, so it is said to be fluent, and therefore it is said to the fasting man (Sahi) because in the commander and Being obeyed and keeping away from the desires of the soul throughout the day is firm and firm.
One of the contemporary terminology has come up with the root of its common meaning and wrote:
(The only principle in the meaning of this word is the movement and flow that comes with thought and thought. Therefore, if it is said to be flowing into the water, it is believed that the running water flows smoothly and proceeds. It is from this same point that the movement of human beings is based on the thought, attention, and duty between them and God. With this attitude in the address of the verse, which says: (فسيحوا في الأرض) lies a subtle and delicate point.) 16
Selected It is said that this term means: tourist, movement with peace of mind, traveler, tourist and tourist. Quran Majid, while drawing the image of the believers and the image of the faces of the sages to individual tasks And their social and value attributes, and they consider one of these attributes as (their) being: (Al-Ta’aboun al-Ad’doun Al-Ham’doun al-Sa”u’l-al-Roq’un al-Sa’d’ul al-Amrn al-Mu’min al-Imran, and Al-Hafzoon Lukhtollah …)
Those who reconcile with God and worship God pray peacefully in the way of life with the grace and praise of God, their solitary duty is to practice prayer with its two main rocks and prostrate, and its social duty With its two basic pillars, it ends up celebrating and forbidding disbelief and guarding the divine boundaries.
In this verse (travel) is placed next to other values and its meaning can not be unique and limited to an instance like fasting. A group of commentators has defined the meaning of the verse and the process of the verse in the sense of moving towards the worship centers, but they also said in explana- tion of the meaning of the journey: (Yischon Vijolun I am the mosque of Al-Mu’awid al-Dinhayyah and my mosque, the mosques of Allah, etc.) ) 18
One of the characteristics of the true believers is that they circulate and move from a base of religious and Ebadi bases to another. This meaning is consistent with the same literal meaning that refers to travel as a means of movement and tourism. At the beginning of Surah Mu’awi, this verse was also seen: (Fasihua Fali’r-e Arbia Ashar.) 19
So, turn around in the land for four months.
Allameh Tabatabai writes in the commentary of the verse:
(Al-Sayyah, Al-Sayyur al-Fayyad al-Wahliyah, al-Sayyrah al-Dharam al-Jayr al-Fah al-Sa’ayah, and the Baliyeh al-Ajeyah of Ashkar al-Sha’ah, and the valley of Muhammad al-Fahdah al-Baraha. Bahaalam i al-baqaa al-fna’a.) 20
The tour is circulating on the ground, so it is said to be a continuously moving water (Sayyid). Allah, who commands the polytheists, has the privilege of having four months in safety, so that they may choose what they deserve; Staying or going and destroying.
In the surah (boycot), he also counts the qualities of deserving women, of which they are (s).
Of these verses, it follows that stagnating and staying in a place such as the place of birth or place of residence is not in itself worthy of it, but from the other side of the cirrus and travel, moving and circling, and understanding of the environments around and vast, a kind The value is believed to be believed. The journey and Christ come
from the verses of the Quran and from the openness of narratives that: Jesus (AS) is considered as a complete and clear example of the tourists and tourists of the world.
Theologians around the word (the Messiah) have stated the following:
This is the word ( meaning) of the subject. (22) This word has come to mean (the word), and the word (Christ) is taken from this principle, and it is said in some of the following: that the Prophet walks and goes on the earth, When the night came, it was up to worship in the morning. So (Christ) here means sahee and the tourist.
Imam Sadiq (as) says about this attribute of Jesus (AS): (Jesus Christ, Maryam Khan, Shariahah, El-Sihif al-Balad …) 23
Traveling and traveling among cities and villages is part of the law of Jesus (AS). gone.
He always traveled on the earth and traveled to explore the wonders of creation, as well as to guide the servants of the Lord, and to escape from the malice and to seek a good visit.
In the narrative and historical books this feature of the Prophet is expressed in a more lucid way:
1. (Fireproof Prophet Muhammad (PBUH) people Akhi Jesus Bmdynh Vfyha Vamrah Ytsalhan statesman.) 24
2. (And the Prophet Muhammad (PBUH)), Jesus Christ (PBUH)
. (The Prophet Muhammad (peace be upon him), Jesus Christ (AS), is the essence of God.) 26 The
interpretation of the Prophet Muhammad (PBUH) shows that Jesus (AS) passed through a city or city, indicating that the Prophet was always traveling. And the purposeful travel and circulation, in order to guide the people and familiarize them with the values of God, from this side to the other side and from this city to that city in motion.
In some of the traditions, Imam Sadiq (AS) has come to the conclusion that: (Bina Isa ibn Maryam Fai Sahit, Bahrari, Fuji, Ahlhah, Mu’tafi al-Turah Valdur ….) 27
At the same time as the journey and journey, Imam (AS) It came to pass that all its people died on their way and home …
Again, the same interpretation has taken place as a modeling and sampling of the Prophet’s (pbuh) language. Abby Zarghafari says: “One day we served the Prophet, the Prophet prayed and thanked the god and then said:” My soul is my vision… Allah, Jesus Christ the Father … Flinaceur Elly Haza al-Rijl Al-Muqbal … Allah Al-Nas, I am the Prophet Ben Aby Talib against Al-
Salah and Wali Salam.) 28 Son of the Hands! Whoever wants to look at Jesus’ journey … to look at the man who comes to face it. People looked at it, they saw the face of Ali ibn Abi Talib (AS).
The purpose is that Jesus (AS) is introduced as a model of traveler and tourists in the religion of religion. Interestingly, in some of the interpretations and dialects of the infallible Imams (as), Jesus is referred to as (the traveler) and the traveler.
The late Majlesi brings a detailed account of this:
A Jewish man who was knowledgeable and heavenly in heaven, came to Medina from dinner, and came to the companions of the Messenger of Allah (PBUH), Ali (AS) among them. There were many questions that one asked and asked for their answers. Ali (AS) announced his readiness to respond, and he began to ask questions, including:
Isa’s supporters think that he was a traveler and a traveler?
Imam (AS) said: Yes, this is so, and the Prophet of Islam (peace be upon him) also visited the scene of jihad and jihad.
The narratives and guidelines of the innocent leaders also indicate that sophistication and perfection and truth-seeking, and the achievement of objectivity and reality in the light of Sirosaf and the possible tourism and Mysore, and Muslims must also plan for this part of life.
Imam Ali (peace be upon him) says: “He does not go
from city to city [and from country to country].” , Except for one of these three things: livelihoods, steps in reforming the hereafter, enjoying pleasure and having a healthy lunch.
(Indicator) means moving and moving from place to place and from city to city. In this passage, Imam Ali (as) has enjoyed and enjoyed the pleasures of mābah and halal, according to travel and travel, and considered it part of the life of Muslims.
Elsewhere, the Prophet said that he had said: (Lys al-Khabr al-Mina’ah.) 31 He
was like to see him.
Venice said: Vassink al-Amar al-‘Azam Fanah Jama’-Muslim.) 32
In the great cities, which are the center of the mass community of Muslims, choose the place.
Farzaneh Mohammad Javad Mughniyeh, a scholar of the Imam writes in the following verse, writes: “Placing
and traveling to the civilized and large cities introduces human beings to civilization and inventions and inventions, showing the distance between civilizations and advancements to the people.” And they will reveal a deeper and more profound horizons than they are in it. (33) It is said
in proverbs: (The world seeing from the world of eating).
Hadiths like (Attlova al-Islam Vulubul’sin) 34 can also be taught that Islam does not know the frontier of science and knowledge, and it is necessary and essential for tourism and tourism in relation to the scientific resources and experience of other nations and countries, and orders the Muslims And the command has been given.
Our Persian and Arabic literature have taken on the same culture of the Qur’an and Sunnah, and in the works remaining and national and religious, the importance and attention has been paid to the issue of tourism and tourism:
Tahrvab al-‘Anan Fitalab al-Ali and Safar-Fafi al-Asfar Khums, the beneficent Recreation, as well as the reciprocation of knowledge and the practice of Majid
in this poem related to Imam Ali (AS), refers to the issue of travel , departure and retreat from the homeland, and in spite of the fact that travel and tourism are excellence. It also has five benefits.
1 Despair and the emergence of vitality and happiness
2 Poverty alleviation and decent living
3. Student and learning experience.
4 Familiarity with cultures and traditions
5. Dating and recognition of good and good fellows.
Persian language poets have also highlighted valuable points in this regard. Saadi Shirin Sokhan, who has been experimenting with tourism for thirty years.
I went to all parts of the world. I was
traveling . I found each person with a luggage on every corner. I found a cluster in every corner of my life. Tourism travels: World travels and knowledge of the journey and the conversation learned
on this basis, does not know the cooked and incomplete people who do not travel and depending on their soil and country:
if the righteous does not travel, his traveling travelers will not read
Sa’di man , vigilance, wisdom And he knows the wisdom of tourists.
O’Hadi also considered the circulation and the world view as the opening of new life spans in life:
it’s about six months to travel on the other. The
military sees the movement , the dynamism and the flourishing of thought and sophistication and the purity of wisdom in the middle of the journey:
speed The reason for the movement of the soul movement in Ferdowsi’s chivalry is wisdom and wisdom of man in the light of tourism and tourism:
it is true that the words of the wise men of the world are tried out by the brave leaders of the one who replies to the language of
Attar. Travel and field of the development of talents, creativity and Abtkarhast:
Saddle up and travel the sea like rain out of the trip you will never Gohar for the looks
and poet The clinical benefits of travel and tourism, said:
Where is the danger of traveling in danger? Where does the go-go traveler come from? Where is the shadow of a householder? Where does the moon and wells come from? Where do you go? Do not come down on the pain of Zafar. Samples and patterns
A large part of the Qur’an’s discussions are in the form of the past and The stories of the past have been expressed. Considering the fact that history is the basis of various events and what is searched mentally and philosophically, can sometimes be retrieved objectively in historical pages, it shows the central role of history. Studying and observing history and seeing and visiting historical places that have occurred in the course of events extends human life to a high standard of human life and provides many theoretical, practical and practical teachings to human societies.
The Qur’an, by quoting the chapters and passages from the story of the ancestors, displays a narrative of art and art from their thoughts and cultures, and inspires a sense of human curiosity to trace and identify the places and territories of the occurrence of these stories, and this, in turn, It calls for tourism and tourism, which the Qur’an calls the stories of the past on the people, along with the stories of the people, calling on the people: (“What is the defect of Aliq Ahsan al-Qasss,” says O’Hinat alik al-Qasan al-Quran, and I am quoted by Qiblah Laman al-Ghafhelin.) 35
We have the best story. With this Qur’an, which we revealed to you, let’s tell you, and you were unaware of it before.
Attention to the word (stub) in the discussion can be a lean and lessonable one:
(Word) in the Qur’an does not refer to the weight (vsas) nor (the total of the denomination), the word is not a summation, and in essence it means (tracking) and (tracing) … the word is not a novel or an imaginary event, but rather Meaning the story and the real story.) 36
Thus, the efficiency of the Qur’anic verses is then performed properly when people are in the direction of tracking and tracing events and by learning the way and the context of the stories, they learn that trait and Only to hear and study are not enough.
Imam Ali (as) says:37 The
report is then verified that it is objective and external. Here we are going to present the Quran’s semimanry about some of the divine characters whose lives accompany them Has been with various travels and migrations:
● Abraham immigrant
historians, for Abraham, have quoted three journeys and travels:
1 From his hometown of Babylon to dinner
2. From dinner to Egypt
3. Return from Egypt to dinner.
Of course, this is in addition to his subsequent journeys from Palestine to Mecca while taking Hagar and Ismail.
In the following verses, the Qur’an refers to Abraham’s journeys and emigration: (Fuman-le-Lot, and Qa’an-i-Muhajir al-Riybi,’Andah al-Huz al-Hakim). 38
Lot believed in him and said: “I will emigrate to my Lord; Because he is victorious and wise. We saved ourselves
and Lot, and delivered it to the land blessed by the world.
The trips of the children of Ya’qub
One of the stories and stories of the Qur’anic textbook is the story of Youssef, which God has called it (‘Ashn al-Qasdis’) and has done a great deal to follow this story:
(This is the narration of the prophets and the mention of the angels and fairytales and the people and the livestock and the kings and kings and the customs of the servants of the prisoners and the grace of the scholars and the defects of ignorant and wicked women and the fascination of the lovers and the chastity of the young men and the moaning of the spouses and friends of the people , And the humbleness of your relatives in the depths, zeal and richness and poverty and sorrow and happiness and slander, and Amiri and the captive, all these points in this story, and in this story of the science of science and jurisprudence and science The interpretation of dreams and the science of freshness and the science of socialization and the policy of livelihoods …) 40
In total, three references to the Qur’anic verses refer to Jacob’s children:
1. The first trip from Canaan to Egypt with all the children except Ben Yamin. (ten people).
2 The second voyage together with the eleventh brother of Ben Yamin.
3 And the third journey, the sons of Jacob with his father to see Joseph and the end of the story. 41
The Qur’an, by referring to the finer points of these passages, also included issues of educational, ethical, emotional and humorous issues in its context.
One of the messages of this journey and the journeys of the sons of Jacob (a) is that,
in an unhealthy economic situation and in a livelihood, I should not be persevered on the pretext of being here, and humble and humble. But it should also cover the suffering of travel and travel, and it should be linked to the planning and preservation of human values and religious values with other cities and countries, and this is not possible, except by moving and crossover and identifying the facilities of the countries Opinion.
● Moses and Khidr (two heterogeneous tourists)
Moses was born in Egypt and he is there for a while. In her, from the very same age of adolescence and youth, the spirit of oppression and helping the oppressed was seen. As a result of the conflict between the two Coptic and Coptic men who came to Moses with the help of a commune and the Coptic man, and it was repeated on the other day, the Pharaohs understood that the people they were seeking were; From there they searched to capture it, and Moses went out of the city after he was aware of this fear and worry: (Fakhrjh Minhah, Khayyaf, was the victim of the relic of my nephew, Al-Qum al-Zalimin.) 43 The
fears and fears were thrown out of the city. He said: “My Lord, give me away from the wicked.”
This was Moses’ first journey from Egypt to Madhyaun before prophecy.
His second visit after marrying Shuaib’s daughter from Madan to Egypt, during which he went to the Prophet’s office, and Allah sent his brother Aaron to help Moses to bring people away from Pharaoh’s oppression and bring them to worship The
third is Moses’ journey with the Israelites to Jerusalem, which split into the power of the Almighty Sea, and Moses and his companions crossed it, and the Pharaohs sank into the waves of the sea, and this became a sign and sign for you. Thinking of the future.
The fourth fateful journey of Moses, which is quite similar to tourism and tourism, was that Moses moved to (Assembly of Al-Bahrain) to meet and meet with the worthy servant of the Prophet Khidr (AS). He provided travel equipment and went to this land along with Joshua bin Nun, who was his servant. When, after a long journey to the promised place, Moses saw a man seeing the works of prophecy in his face and indicating the meaning of piety and piety. After peace and warmth and acquaintance with Khidr, Moses declared his readiness for knowledge and knowledge of Khidr. And Khidrr also accepted the conditions, and the journey of these two Prophets, which was also a kind of tourism, began. There are a lot of things to do in this journey and this article does not contain it. What can be taught as tourism and travel can be done to make cultural exchange and learning the science and experience to be resolved and the suffering and the difficulty of it,
The Quran in the sixteenth verses of Surah al-Kahf speaks of a person who has traveled around the world around the world and has gone to the east and west with a world-journey and has traced works of himself. There is a lot of dialogue between commentators and historians about the fact that this tourist is equated with Kadimin, the famous man of history.
1 What is the meaning of Dhul-Qarrani Alexander the Macedonian? 46
2. One of the kings of Yemen has been called (exile)? 47
3. The greatest emperor of China has come from history. 48
4. Cyrus is the king of Achaemenid? 49
There is also a great deal in saying that the Prophet, or the king, or a competent and competent person, and why he has said to him (Dhul-Qarranin), that we are speaking of a narration of Imam Ali (AS) about this: (Qom Ibn Al-Kawa Ali Ali (as) Ali Al-Manbar Faqal: Or Amir al-Mu’minin Akhbarani Al-Qarrani Nabiya Khan Immullah, and my beloved are my enemies? Faqllah: Lamyek Nabiya Vela Malka Wolom Yekn My heart and soul, Volkan Abdullah Allah, and Allah, and Allah, and Vanessa Sammi, Allah Almighty, pray for the prayer of the Qur’an, Allah Al-Aqullah, Al-Qurnah, Fahāṇah,’Anhem, Hina’a ‘,
‘Amad’ al-‘Ihim,’Afr al-‘Aqr al- Aqr, and the infamous Mufti.) 50 Ibn Kwai From Imam Ali (as), who was sitting above the pulpit, he asked: O Amir al-Mu’minān, have you reported to me that Dhul-Qarran was a Prophet or a king? And his horn was of gold, or silver?
Imam Ali (as) said: neither was the prophet nor his king and his branches was neither gold nor silver. He was a servant of God who loved God in his heart and God loved him too. His sincerity in the way of Allah made him sincerely. The reason why he was called Dhul-Qarran, was that he called his people to God and struck him, some of them hid for them. Again, after a while, they returned to him again. And among you, there is also a person [referring to himself].
Anyway, what you can say about this character is a few points:
1 It comes from the Qur’anic verses that the Zulu Quranai Tourism Company was the owner of artistic, religious and purposeful, and with the help of God, also had a fast-paced and fast-moving device that spread the plains and hammans and the mountains and the desert with this landing gear To the east and west of the world, it has been the day, and has a vibrant and vibrant life where tourism, travel and travel constituted a fundamental and fundamental part of it.
2 Using modern and advanced modern engineering tools of his own time, he has come up with interesting and constructive initiatives that the creation and construction of an iron barrier with molten copper is in the exact manner of the engineer.
3 Sardari was a great and magnificent who did not make any financial and instrumental means of the people in creating the great and decisive dam in the mountainous region, and benefited only from the powerful arm of the people of that border.
4 Its damping features have been strength, solidity and quality of construction, which has closed the way for the corruptors to penetrate the region (Yogyev and Magogjj), and forge their crimes and plunder their entirety.
5 Of the verses, it can be understood that he has three trips in three directions, and from each of his memories he has drawn his attention:
a. On a trip to the west, the sunshine view of the sun in the middle of the sea throws him into a memorial of metal smelting, and it reminds us that he has been an artist and engineer of his time.
This scenery is very enchanting and dazzling when it comes to sunset, with a few hours horizontally radiating the sea completely from water vapor, and the sun’s radius in the water-vapor-like area of the sky is shining. .
B. Dhul-khranin ended his trip to the West, then settled east, and walked along that path to the origin of the sun. In this part of the journey people came to live at a low cultural level, they lived with a small cover that their bodies did not cover against the sun, they did not have a home and housing, and were deprived of the first facilities of life, and this way Life lived.
C. The third stage of the journey and tourism of the Qur’an is as follows: (The meaning of the Qur’an is as follows: (i) The meaning of the Qur’an is as follows: (i) The meaning of the Qur’an is as follows: (i) Seduction ….) 51
Again he followed the path between the two mountains, followed by two mountains of people who seemed to understand no word. They said: “Do the corruptors, goddesses and majeugs ruin the land, do you want to set up a trash so that you can rest between us and them? …
Thus, we find that the Zhulkranīṇa is one of the characters who are wise and competent and competent in management and enjoyment.” From the material and spiritual facilities, he has used the best and most advanced uses and has taken a constructive and constructive step in the field of tourism, tourism and tourism to eliminate the deprivation and repel the crimes and ruin of his community.
The message of his life in the narrative of the Holy Qur’an is that, by relying on the supreme power of the Lord and the optimal use of the forces of the people, they can stand against the greatest gangs of corruption and corruption, and with their new and ingenious actions, their capture and domination took them and invaded. Restricted and restrained them.
It is also possible to learn from this story that seeing in Cyrus and the world and the world, with the scenes and needs that compels him to make decisions, design and design, and maybe in such cirrus, And the first-hand achievements can be achieved, which equates to years of study and mentoring.
● The final point
of the Quranic flow in the Qur’an can be well taught that the first step in tourism and the world is to have the right tools and tools: (Ana Makna-e-la-Farm).
In today’s world of communication, the tourism industry has its own place. Proper and healthy exploitation of this industry in the Islamic Republic of Iran Tourism should be inspired by the Qur’an and Islamic values, and the first condition for its success is to: provide tourist attraction areas and, within the framework of religious laws and national customs, this Make active and dynamic industry active and profitable.
Providing travel, accommodation, transportation and optimal use of opportunities will make Iran more and more motivated in today’s world and will revolutionize the judgments of the propaganda world of arrogance. Investing in this industry and providing proper gadgets with the glory of the Islamic Republic requires our time and ours, and this is a lesson from the Qur’an that can be learned well: (This is the reason for the fact that the Islamic Republic of Iran and the whole world are doing everything in their own right. ) 52
Author: Abolghasem Yaghoubi
1. Sura (Al-Imran), verse 127.
2 Sura (Nahl), verse 36.
3 Surah (Saman), Verse 69.
4 Sura (Joseph), verse 109.
5 Surah (Hajj), verse 46.
6 Sura (Chute), Verse 53.
7 (Al-Mizan), Allame Tabatabai, c. 404/9. Beirut.
8 Sura (Nisa), verse 141.
9 Sura (Ma’ida), verse 54.
10. Door, verse 28 26.
11 (Al-Bahar spaceship), Mohdith Qomi, J 44/8. Eight-volume printing.
12 Same document
13 Sura (Al-Imran), verse 137.
14 Commentary (al-Manar) Rashid Reza, J 139/4, Al-Ma’rafa, Beirut.
15 (Assembly of Al-Bayan) Tabari, c. 146/3. Beetle’s homepage.
16 (Al-Quran al-Quran al-Quran) Mostafavi J 284/5.
17 Sura (repentance), verse 112.
18 (Al-Mizan), c. 396/9.
19th Surah (repentance), verse 2.
20 (Al-Mizan), c. 147/9.
21 Sura (sanctions), verse 5.
22 (Lassan al-Arab), ibn-i-i-i-mohar, No. 493/2, publication of the Adab-e-Haza.
23 (Baharalanavar), c. 244/70, Al-Wafa Institute.
24 The same document, c. 321/14 320.
25 Same document
26 Same document
27 Same document
28 The same document, C 38/39.
29 The same document, C 48/10.
30 (Nahj al-Balaghah), wisdom 390.
31 (List of Gharr al-Hikm), Mohaddes ermoy, J 88/7.
32 (Nahj al-Balaghah), Letter 69.
33 (Fiqh Sahal Nahj al-Balaghah) Mughniyeh, c 182/4.
34 (Baharalanavar), p. 180/1.
35 Sura (Joseph) Verse 3.
36 (Creation of the Art in the Qur’an), Fulabad, 134 /.
37 (List of Gharar), C 88/7.
38 Sura (verse), verse 26.
39 Surah (Prophets), verse 71.
40 (Qur’anic verse), rhetoric 4 /.
41 Sura (Joseph), verse 58 100.
42 Sura (Quran), Verse 15 20.
43 The same document, verse 21.
44 Sura (Taha), verse 9 35.
45 Sura (Kahf), 60 83.
46 (Al-Kabir) Fakhr Razi, J 21 22 163 /. (Complete Ibn Aitra) C 282/1 296.
47 (Al-Mizan), c 385/13.
48 (Zul Qarrin or Tesney Chu Hwankt), the largest king of China, professor of cambodia, publishing company.
49 (Al-Mizan), c. 396/13. The theory is related to Abu’l-Kalam, the Free Indian who wrote a book about it and translated into Persian.
50 Baharalanvar, 40/39.
51 Sura (Kahf), Verse 93 94.
52 (The same), verse 74 85.
Source: Fars News Agency