جستجوی مقالات مرتبط با کلیدواژه « آیه مباهله » در نشریات گروه « علوم قرآن و حدیث »

Seyyed Abulfazl Burqai is one of the contemporary Iranian Quranists who wrote the tafsir book Tābeshi az Qurʾan based on the sufficiency of the Qurʾan. In the introduction of his book, he claims that relying on the verses of the Qurʾan and accepting the Sunnah of the Holy Prophet (pbuh) as a detailer of the brief verses of the Qurʾan, he will express the facts without professional prejudices; however, researches show that in the verse Mubāhalah, which is one of the verses of vilāyah, he did not obey the rules of interpretation of the Holy Qurʾan and also ignored the Prophetic Sunnah. Seyyed Abulfazl Barqa'i has made mistakes in his interpretation method to avoid matching ʾanfusanā to Imam Ali (as). He also ignored or neglected some of the rules of interpretation, such as adhering to the principles of conventional and rational conversation, observing Arabic literature, not contradicting the interpretation with the definite tradition, prohibiting interpretation according to his own opinion, and making mistakes in the semantics of the word. His opinion is rejected due to several reasons, including the matching of ʾanfusanā to Amir al-Muʾminīn Ali (as) by non-Shiites, carelessness in finding an analogy for the verse, and not accepting the correctness of the matching of the verse to Imam Ali (as). No independent research has been observed about the criticism of Burqai's opinion about the verse Mubāhalah verse. This research, which is a descriptive and analytical method, investigates and criticizes the opinion of Seyyed Abulfazl Burqai about the verse Mubāhalah.

Debate with different scholars and scientists is one of the characteristics of the era of Imam Riḍā (as) that he answered their questions in different ways and citing sources accepted by both parties and proved the legitimacy of Islam or Shiite beliefs. One of the debates of that Imam is related to explaining the supreme virtue of Imam Ali (AS) in the verses of the Quran, in which the Imam, based on the verse of Mubāhilah (Āl-ʿImrān, 61), answered Maʾmūn's questions and forced him to submit to the correct argument. This study has analyzed it with the help of library sources and after reviewing various texts quoted from the debate between Maʾmūn and Imam Riḍā (as) about the verse of Mubahila, and it wants to answer these questions: in what sources is this debate mentioned and what is the most correct narration of it? What are the principles of the Imam in the debate and what theoretical and practical points can be obtained from the analysis of the text of the debate? The findings of the research show that Imam Ali ibn Mūsá al-Riḍā (as) in this debate, considering the continuous verbal evidence (words and words of the verse), continuous non-verbal evidence (historical story of Mubahila) and the use of prophetic narrations on the subject, expressed the greatest Qurʾanic virtue of Imam Ali (as) to be the soul of that Imam as the soul of the Prophet (pbuh) in the verse of Mubahila, and then he answered the doubts.

The practice of mubahalah (malediction or imprecation) has been common among people since time immemorial. However, mubahalah in this verse is unique and there are special qualities that are particular to the Prophet and the Christians of Najran. The household of the Prophet accompanying him in this event which entailed important results which both Shia and Sunni denominations have interpreted differently. Some Sunni exegetes accept it as a virtue while others have cast doubt about it when interpreting the verse. That is because the Prophet could take other companions with him but he took only five members of the cloak (aal-e 'aba) and this is a clear proof of the superiority and merit of Hazrat Ali, Lady Fatima Zahra, Imam Hasan and Imam Hussein (AS) over others.

There are some verses in the Qur’an that, as asserted by many Shiite and Sunnite scholars, refer to the station and virtues of Ahlulbayt (Peace Be upon Them), verses such as the Verse of Mubahala, the Verse of Wilayah, the Verse of Mawadda, the Verse of Tabligh and the Verse of Shara. Ibn al-Uthaymeen has adopted different ways to oppose these kinds of verses. He has discussed several verses which are confirmed by Sunnite scholars to be referring to Ahlulbayt’s virtuous traits. He has either denied the verses’ cause of revelation or haven’t mentioned it at all; or, if he has, he has undermined its validity. He treats the traditions narrated about Ahlulbayt’s virtues the same way. As such, he has either saved himself the burden of mentioning traditions narrated to confirm these kind of verses or has denounced them as being forged. In other cases, Ibn al-Uthaymeen has tried to generalize the virtue and by pretending that the scholars have given too many comments on the given verse, he attempts to divest the virtue of its exclusive quality. The present article explores Ibn al-Uthaymeen’s methods of treating Quranic verses referring to the virtues of Ahlulbayt.