جستجوی مقالات مرتبط با کلیدواژه "عایشه" در نشریات گروه "علوم قرآن و حدیث"

The importance of re-reading Nahj al-Balāgha's view in the sermon 80, which is the final word in disapproval women in Shia traditions and has incepted one of the greatest challenges of anti-feminist approach of the traditions, requires scientific investigation and analysis of the origin of these words via novel methodology of hadith studies.Historiography seeks to find out whether such words were actually spoken by Imam Ali (as), or the background of it in the second and third centuries of Muslim society is the source of its attribution to Imam Ali (as), or might there be other hidden reasons that lie within the lower layers of this tradition? This paper seeks to determine the date of appearance of this tradition by analyzing the Isnad and the text of the 80th sermon of Nahj al-Balāgha and to analyze the sanity of the Muslims thoughts at the beginning of Islam and particularly that of Imam Ali (as) regarding females.

The dating of traditions is one of the novel methods of hadith studies, based on which, in addition to determining the approximate time of the inception of the tradition, it might be possible to identify the course and the reasons for its appearance and the opinions of a period of the history of Muslims thoughts.In Iran since the last two decades, this method of hadith studies has been favored by Muslim researchers and gradually examined in various traditions. One of the examples in which this method has been widely used in identifying the date of the appearance of those traditions is the narrations of condemning women, many of which have been widely used in Iran's master's theses and doctoral theses. Applying various analysis methods and dating of the hadith, the publication of their texts has been determined beyond the first and second centuries.In this paper, which was conducted via analytical-descriptive method by applying library resources, the authors first focused on the text of the tradition of Nahj al-Balāgha, analyzed its terms and collected similar texts from all Shia and Sunni sources and evaluated the differences by comparing with each other. Then, the Isnads of the hadiths were visually drawn and the sanads of the hadiths were analyzed by determining the main and secondary common links. (Of course, in the writing of the article, first the analysis of the sanads and then the analysis of the text have been written so that the course of analysis would remain logical). In the third stage, the texts and Isnad of the traditions have been analyzed together, and by dating the origin of the tradition for the very first time, most of the traditions belonging to Sunni books have been dated and documented. Regarding the texts that did not include any sanad, merely the text has been relied on and its sources have been investigated. This procedure is more apparent in Shia books. In addition, in order to localize this method, in some parts, we have used the method of Muslim researchers in the analysis of sanad people by referring to the science of Rijal of hadith.

According to the analysis of the text and Isnad and the sources of traditions on deficiency in female’s intellect, the following results were obtained:Two different traditionals from Shia and Sunni have been transmitted in the discussion of those suffering from deficiency of sanity, in both deficiency of intellect and religion in females exist. However, their issuance context is different. The reason behind the issuance of Sunni traditions lies within different terms such as Eid al-Fitr or Eid-al_Aḍḥā, etc., which have a Muḍṭarib text and have developed from the first half of the second century until the fifth century.Aḥmad Ibn Ḥanbal is the first source of transmission of this tradition, and before him, Malik did not mentioned it in Muwaṭa'. The common link of the tradition on deficiency in female’s sanity are Ibn al-Ḥād (AD: 139), Sufyān Thurī (AD: 161), 'Abdul 'Aziz Darāvardī (AD: 186) and Saīd Ibn Maryam (AD: 224), all of which belong to the first half of the second century till the first half of the third century.The second text of this tradition belongs to Shia, which has been issued in two ways:The first Shia text has been mentioned in a commentary attributed to Imam Hasan 'Askarī (as) from Ali (as) and is quoted by Imam Sadiq (as) in Usūl al-Kāfī and al-Faqīh Man La yaḥḍuruhu al-Faqīh. The interpretation attributed to Imam Hasan 'Askari (as), which was popular in the 3rd century, is not accepted by the Shia, and documents by al-Kulaynī in Usūl al-Kāfī and Isnad of Sadūq in Man La yaḥḍuruhu al-Faqīh are sufficient. Sheikh Sadūq's text seems to have been influenced by al-Kāfī and the commentary of Imam Hasan Askari (as). He has cut the text of the tradition from those books and put it under a single chapter in his book. The second Shia text is attributed to Imam Ali (as) and is firstly found in the al-Mustarshid of the Muhammad ibn Jarir al-Ţabarī Shiee, in the 4th century, then in the Khaṣāiṣ al-A'immah, later in Nahj al-Balāgha, and later on in the al-Rasā'il by Sayyid Murṭaḍa. Sayyid Ibn Ţāwūs has reported the text in Kashf al-Muhajah as in the book al-Mustarashid, but different interpretations of Nahj al-Balāgha have played a greater role in its expansion.

Conclusion   :

The traditional on deficiency of female’s sanity in Nahj al-Balāgha is one of the controversial issues in traditionals on females, which is worth reconsideration via the new methods of hadith studies. The following paper has been conducted via analyticdescriptive method according to determination of the date of the documents and their texts and distinction of the common alliance and design of the documents’ net. According to the findings of the paper, the traditional already existed widely in traditional references of the Sunni before its embedment in Nahj al-Balāgha. It appeared in Madinah since the first half of the second century by Yazid ibn Abdollah, one of the Sunni traditionals and it has been spread in Kufa, Baghdad and Egypt with slightly different wordings until the third century. The same context found its way to Shia traditional resources without Isnad with two different wordings. The first one reminds of the text by the Sunni and the second one, is the text in Nahj al-Balāgha, which was accompanied by the name of 'Ayisha. The text appeared Before Nahj al-Balāgha in the third century in Almustarshid by Ţabari after battle of Nahravan in insertion form. It seems that the text of Nahj al-Balāgha is a dissection by Seyyed Raḍī from the text of Almustarshid, which is known as an independent sermon in disapproval of 'Ayisha after battle of Camel. Therefore, the traditio was never mentioned in the books written before the battle of Camel between the first and third centuries and thus it only recently appeared in Shia texts in the third century.

The marriage of the Messenger of Allah (pbuh) according to the divine decree: Ummahātul Mu'minīn (Mothers of the Believers) and the revelation of some verses of Surah al-Aḥzāb in expressing their status, who enjoyed the status of prestigious gentlefolks in the Islamic Ummah was such that they could take an active role in political activities. One of the periods in which two of the wives of the Messenger of Allah (pbuh), Āʾishah and Umm Salmah, entered into political action and reactions was during the Caliphate of Amīrul Mu'minīn (as). After reaching the caliphate, Imam Ali (as) was faced with the disruption of a group called Nākithīn, and in this conflict, Āʾishah weakened and Umm Salmah strengthened the Muslim Imam. Based on this, the current research is based on the analytical descriptive method in answering the following two questions: 1. Umm Salma's performance regarding the strengthening of Imam's front was aimed at what actions? 2. Given that these actions took place before the Battle of Jamal, what was its feedback on the outcome of the Battle of Jamal? Umm Salmah, as one of the prominent elites of the Islamic world, against the claims of Āʾishah and her allies, by adhering to the protest strategy based on the verses of the Qur’an and historical events, sent a letter to the Muhājirīn and the Anṣār, which contained very important enlightening points, took a position to increase the understanding of the people of Makkah and to send her son to support the Imam (as). According to sources, Umm Salmah's actions caused many of the Muhājirīn and the Anṣār to not accompany Nākithīn; at the same time, it led to the increase of insight about the truthfulness of Amīrul Mu'minīn (as) among some Muslims.

One of the authoritative narrations in the Sunni sources is the narration of Ghaib Badr. This hadith is about talking of the Holy Prophet Muhammad with the dead after the Battle of Badr ends. This narration clearly indicates that the dead can hear the words of the Holy prophet, but Ayesha and Ghotadah are trying to misinterpret the meaning of this narration by denying the hearing of the dead. Ayesha mentions the verse 80 from the Naml and tries to construe the hearing in this verse to knowing the in depth meaning of the words of the Holy Prophet. She tries to deny the physical hearing mentioned in this verse. Also, Ghotadah argues that the dead are arisen after dying just as to the Holy prophet to reprimand them. So, he claims that this is an exceptional event. But if we have a closer look, we will know that these interpretations are not valid. Some of the possible answers are:1- the hearing of the soul,  2- the grades of hearing, 3- there is no contradiction between knowledge and hearing, 4- Quranic allegory 5- verses expressing the hearing of the dead, 6- the priority of literal meaning over interpretation, 7- retraction of Ayesha from her ideas.

One of the most recent Qur'anic researches of Orientalists is the Encyclopedia of the Qur'an edited by Oliver Leman. The present article examines the article "Aisha" written by Oliver Leman in the Qur'an encyclopedia. In this article, regardless of other opinions, the author expresses the content regarding Aisha and Khadijah if they were virgins or widows when they married the Prophet, which should be examined the opposing opinions in every case. He considers Aisha to be the only virgin wife of the Prophet, and in his opinion, Khadija married the Prophet when she was 40 years old. After that, he has investigated the age of Aisha when she married the Prophet according to Sunni sources and considers Aisha to be a 6-year-old girl while marring the Prophet. In the present research, which was compiled by descriptive-analytical method, each of the cases of Aisha being a virgin, Khadijah being old when she married the Prophet, and the Prophet marrying a young child have been criticized. The findings of the research indicate that by referring to Sunni sources regarding the Prophet's marriages with Khadijah and Aisha, the Orientalists consider the issues in which there is a historical disagreement, so strong that in their opinion, there is no room for discussion about it. However, there are opposing opinions in this area that the author of the article should have mentioned.

The present study, which will attract the attention of dear readers, examines one of the most influential Qur’anic verses that is directly related to the performance of some of the Prophet’s wives (P.B.U. The 30th verse of the Surah Al-Ahzab reveals the ugly sin and flagrant indecency that some of the Prophet’s wives committed or would commit at the time of Prophet Muhammad. The commentators’ different point of views about this verse will be discussed; and the authors want to reveal what is the reality of this “flagrant indecency”? The significance of the argument becomes more apparent where, according to the logic of the verse, committing this sin will carry a double chastisement in the presence of God.

The issue of Efk which means falsehood and accusation has been stated by God in Surah an-Nur. Using comparative and critical analysis of arguments in the triplet theory and considering historical and exegetical resources, this study aims to achieve an accurate theory in this regard. Sunni commentators hold that this verse has been revealed as a tribute to Ayesheh, and a number of Shi’ite commentators have also agreed with them. Some other Shi’ite jurists believe that the verse is revealed as a tribute to Mariah Qebtiah, while some others attribute it to the chaste women. Relying on historical references and arguments, this study shows that the third theory is accepted and the verse has not been revealed for any of the Prophet’s wives. Unfortunately, many interpretations in this regard are under the influence of religious bias and political views so that some have attempted to abuse this verse for the sake of their own political intentions.
Received: 2/5/2018   |   Accepted: 5/9/2018

The efk narrations about Ayesha have come to be known as the manifestation of the efk verse in Sunni resources. However, it has long been questioned why the Prophet (p.b.u.h.), according to the efk narrations about Ayesha, postponed the execution of the punishment until one month later, and after one month, he punished only four individuals, not a group. Since this issue creates doubts about the infallibility of the Prophet (p.b.u.h.), some scholars have suggested that the ghadf verse may have been revealed after the efk verses, and the punishment might have been delayed since the ghadf punishment might have not been legislated. But given that no verdict acts retrospectively, this suggestion cannot solve the problem of the efk narrations about Ayesha. That is, if the obligatory verdict of the ghadf punishment had been revealed one month after the outbreak of efk, the Prophet (p.b.u.h.) should not have punished the accusers who were exempt from punishment due to the lack of legislation. In this paper, another possibility is posed: As is the case in the Quran, the ghadf verse could have been revealed before the efk verse and after the spread of the rumor. In this case, since no Shari’ah rule acts retrospectively, it was not obligatory for the Prophet (p.b.u.h.) to mete out the punishment. The Quranic reports confirm this view as they depict a situation in which the spread of false accusations had reached its peak. If the verdict of the ghadf punishment had been revealed before the rumor had culminated, people could not dare make and spread such a vulgar accusation against the Prophet's wife (p.b.u.h.). Therefore, punishment of four individuals by the Prophet (p.b.u.h.) is an unacceptable, fabricated story contrary to the Quranic reports.

Denise Spellberg’s article on “Aisha” in the Encyclopedia of Quran pays much concern to the story of Ifk (falsehood) in the verses 11-20 of Sura al-Nur. In her narration of the story, the writer has confined herself to the traditions on the causes of revelation rather than the verses proper. She proclaims these verses as the most explicit ones about Aisha; whereas the forth verse of Sura al- Tahrim is more explicit .Although she considers these verses as the clear manifestation of Muslim sectarian disagreement, but the Shia and Sunni have no serious disagreement on these verses. She claims that the Shia accuse Aisha of adultery; however according to them, not only Aisha but also all the wives of all the prophets are innocent of any such act. Spellberg considers interpretation of the Quran subject to the exegetes’ appeals and biases, whereas Muslim scholar's requirements and qualifications for any interpretation goes beyond all these personal preferences . Dedicating great value to the impact of presuppositions and appeals has root in philosophical hermeneutics that suffers from many flaws. She also asserts the impact of gender on the Quran’s interpretation, neglecting the fact that the diversity of interpretations on verses concerning women has root in the epistemological principles of the exegete and the cultural-social conditions of his/her era, rather than his/her gender.

Although since the early Islam there have constantly been disagreement about the subject of the dead’s capability of hearing, the majority of scholars of different Islamic sects have admitted that the dead are capable of hearing, many Hanafis being among them as well; whereas some others have rejected the idea. To substantiate their claim, those with opposite stance rely on some verses of the Quran and a tradition narrated by Aisha; while the advocates of the idea rely on traditions such as the Hadith of Ghulaib Badr and the Hadith of Ghar Na’al and so on. Among the Deobandis, most of their scholars have maintained that the dead are capable of hearing, although each person’s range of capability might be different from the others. Some others Deobandis, having adopted an opposite stance, rejected the dead’s capability of hearing; thus were reprimanded for that by Deobandi scholars, inasmuch as they have been cast out of the Deobandi circle and have been called Wahhabis.

the author who is one of the greatest Sunnite narrators of traditions in recent years, reviewed the remarks of AbuBakr ibn Arabi Ma’aferi mentioned in Areza Al-Hauzi be sharh jame Al-termizi. Ma’a refi in that book, along with a discussion on the thraditions about virtues of hazrat Zahra, refused her superiority and knew Aisha superior than her. Ghamari according to the authentic traditions, and logical reasons and also by the help of Sunnite commentators specially ibn Hojr Asghani in Fathul Bari, Abu Jafar Tahavi in Moshkel al-Asar, and Badr al-Din in Ijaba, proved his opinion and declared the superiority on Fatima over all women.