نشریه سفینه
پیاپی 66 (بهار 1399)

 Although the absolute obedience and authority of the Prophet's spoken and non-spoken tradition is clearly stated in the verses of Quran, the Quraniyun, who are considered as contemporary Sunni interpretive currents, on the basis of the sufficiency of Qur'an in religion and by relying on the interpretation of and Ta'vil from the concepts of the verses concerning the obligation of obedience to the Prophet, have emphasized on the negation of the position of tradition in the knowledge of religion. The proponents of this trend based on the detailed comprehensiveness of the Qur'an's truths, denying the authenticity of the Sunnah, negation of any ambiguity in religious rules and teachings in the light of the possibility of contemplation in the Qur'an, the non-innocence of the Prophet, the divine will to exclusive protection of the Qur'an, the exclusiveness of Tashri' in Quran, and lack of historical authenticity of narrations of the Prophet (pbuh), have promoted a negative view towards tradition and cherished a subjective interpretation from the verses of obedience to the Prophet (pbuh). In this article, an attempt has been made to clarify the basic harms of this process in understanding and interpreting the verses of equality of obedience to the Prophet with divine obedience and the verses of the necessity of absolute obedience to the Prophet by taking analytical-critical approach.

In this study, which is taken from the book "فی رحاب حدیث الثقلین و احادیث اثنی عشر", the author infers eight points from the hadith of Thaqalayn, including: The order of the ummah to honor Thaqalayn of the Qur'an and 'Itrat as the trusts of the Prophet, the reason of the name of Thaqalayn, The inseparability of 'Itrat from the Qur'an, the simultaneous adherence to 'Itrat and the Book, the infallibility of Thaqalayn, the continuity of Thaqalayn until the end of the world, the necessity of following them and scientific reference to them. In this study, the narrations of Sunni scholars and their words in the explanation of the hadith of Thaqalayn have been cited

The difference between the Qur'anic readings, which is one of the most important sciences in the geography of Islam and one of the most important issues in the Qur'anic sciences, especially in the early centuries, mainly since the early of forth century, has been the subject of scholarly controversy, and the cause of religious and sectarian strife in a written form in Muslim public culture. Verse 130 of Surah Safat " سلام علی آل یاسین : Peace be upon Al-e-Yasin" is one of these cases. This recitation of the holy verse, which has been written in the same way in the popular recitation of the Qur'an, has been mentioned in some other famous recitations and in the hadiths in the form of " سلام علی آل یاسین ". In this article, the author examines Rumi's special view in this regard in Mathnavi, and presents its similarity with the opinion of a group of Sunni scholars, as well as the majority of Shiite scholars.

In the light of the hadith Thaqalayn, the author examines the necessity of referring to the prophets and other divine proofs of God to gain correct understanding of the Book of God from several points of view. First referring to “Ilm Matbu’” and “ “Im Masmu’”, he refers to the trap of the devil on the way of understanding religious truths. He then focuses on the existence of differences in the understanding of religion, and considers the dignity of the prophet and the successors of them as the eliminator of differences in all aspects, not just practical wisdom.
In addition, this resolution of differences is formed in the context of the free will and power that God Almighty bestows on man at every moment. Then, for example, the author shows ten differences between the views of the humanities and the divine texts on monotheism and human behavior. At the end of this article, the author concludes that the Qur'an, with its sciences, especially its monotheistic truths, is the clear proof and evidence of the Prophet.

In explaining the claim about the social caliphate of the Qur'an and 'Itrat, the authors of the present study point out that the Qur'an i.e. the word of God is the manifestation of God, and this is the true attribute, not the spiritual and mental meanings. From this manifestation of God, everyone benefits to the extent of his talent; a talent that goes back to the degree of his worship and obedience, that is, the degree of their  submission to the true caliphs of God. Thus, an aspect of the hadith of Thaqalayn, that is, the social caliphate of the Qur'an and 'Itrat, becomes clear. The rebellion of these true caliphs, on the other hand, led to the fall into the abyss of the devils. Another result of this debate is that anyone who achieves a higher level of knowledge and obedience in this regard must treat those who are at lower levels with friendliness and tolerance.

Reason is the strongest cognitive tool of man. We know many phenomena of the universe by reason and we are also incapable of recognizing many phenomena. When reason is unable to recognize many creatures while they have the attribute of being limited, it is highly incapable of recognizing the infinite Creator in the first place. Numerous narrations confirm this inability of reason to know God. Of course, few narrations contradict this. The purpose of this article is to adjust the narrations of rational recognition and non-rational recognition of Almighty God. These points are examined in this article that reason is a high rank creature, and like other creatures it is created to be able to know God, so the reason itself can be considered as colored by the divine nature (Fitrah), that is, monotheism. Thus, the narrations in which the ability of the reason to know God (Ma'rifat-e-'Aql) are mentioned do not indicate the discovery of the reason itself, but reveal a gift from God to the reason. In this article, the explanations of Shiite scholars are cited.

 Hazrat Sadiq's reputation for jurisprudence among the Sunnis has caused ambiguities in recent years about the importance and status of his hadith in Medina in the second century, and his hadith and the popularity of him among general narrators has been questioned. To solve this problem, we must restore the hadith position of Imam Sadiq as much as possible. For this purpose, a general model is presented which is based on the study of quantitative and sometimes qualitative indicators, such as: number of students, the number of narrations of that narrator in earlier sources, the reference of active narrators to him and the level of attention of Rejaliyun and narrators and their comments about the narrator.
Therefore, in order to restore Imam Sadiq's hadith status among the Sunnis and in the first half of the second century in Medina, one should pay attention to the prominent and prolific narrators of Medina, a city that was the residence of Imam Sadiq and one of the most important centers of Islamic hadith and full of Sunni narrators and already devoid of Shiite narrators. After identifying the intended narrators and examining some of the hadith indicators, we set aside ineffective or low-effective narrators concerning the hadith of Medina and compared the additional indicators of the selected narrators who are the elders of the hadith of Medina. Finally, by comparing their indicators with Imam Sadiq's, his hadiths position will be retrieved among the elders of Medina's hadith. This comparison shows that Imam Sadiq had the highest position in hadith and welcomed greatly among the Sunni narrators of Medina at that time.

This article provides readers with a brief introduction to the book Al-Arabiya Al-'Alawiya wal-Lugha Al-Marwiya, written by the Shiite narrator Sheikh Hurr 'Ameli (1033-1104). This book which is known about a little has written parts of Arabic literature based on the hadiths of the Ahl al-Bayt. In the first category, 39 chapters of Arabic literature and in the second category, 40 words or phrases are explained based on Shiite hadiths. After stating the history of the two perspectives of writers on whether or not to recourse to hadiths in the literary sciences, the author explains about the book Al-Arabiya Al-'Alawiya wal-Lugha Al-Marwiya and introduces the only manuscript of the book, which is the basis of the research about the book. It also include the detailed content of the book to clarify the content of the book.