چکیده:
Goldziher, an orientalist of Hungarian origin, in the first part of his famous work 'The Creed and the Law in Islam', has addressed the discussion of the infallibility of the Holy Prophet. In his article 'Muhammad and Islam', by citing certain reasons, he completely rejects the qualification of the Holy Prophet as an 'excellent model' and subsequently, relying on this claim, denies his infallibility. Although brief responses have been provided by Islamic researchers in reaction to his view, parts of it remain unanswered; therefore, the present research aims, by adopting an analytical-critical method, to accurately state Goldziher's theory in this regard and extract his transmitted and intra-religious foundations and documents, evaluating and examining each one separately. The findings of the research indicate Goldziher's lack of scientific mastery and insight into Islamic sources, both Quranic and Hadith, and consequently, his incomplete and incorrect understanding.
خلاصه ماشینی:
In his article "Muhammad and Islam," citing various reasons, he completely rejects the eligibility of the Holy Prophet as an "excellent model" (Uswah Hasaneh) and subsequently, based on this claim, denies his infallibility.
In response to this view, although brief and concise answers have been provided so far by some Islamic researchers, such as Ghazali al-Masri in the book "The Trial of Goldziher the Zionist," parts of his claim have remained without precise scientific evaluation; therefore, this writing attempts, while explaining Goldziher's theory in the article "Muhammad and Islam," to answer these questions: What are Goldziher's transmitted foundations and his Quranic and traditional documents regarding his theory of the lack of eligibility of the Holy Prophet as an excellent model?
Sunni and Shia commentators, under this verse, have expressed the meaning of "Siraj Munir" as follows: The holy existence of the Prophet is like a luminous lamp, from whose light servants can only benefit and find the path of guidance and felicity and emerge from misguidance into salvation if they follow him (Tabari, Jami' al-Bayan fi Tafsir al-Qur'an, 1412 AH: 22/ 14; Tabataba'i, Al-Mizan fi Tafsir al-Qur'an, 1374: 16/ 494; Tabarsi, Majma' al-Bayan fi Tafsir al-Qur'an, 1372: 8/ 569).
Three objections are raised against Goldziher's second Quranic document, which are presented below: First Objection ـ Ignorance of the Arabic language There is evidence indicating Goldziher's lack of mastery and comprehensive knowledge of Arabic grammar, of which we mention three examples below: First Evidence ـ "لمن کان" is a substitute (badal) for "لکم" He considers "لمن" to be a qualifier for "اسوة حسنه" and says: Muhammad[(] is an excellent model only if he has hope in God and belief in the Day of Judgment; otherwise, he cannot be a model.
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