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

The issue of abrogation (naskh) in the Qur'an is a knowledge that has long been considered by Muslim scholars in various Islamic sciences, so that different and sometimes contradictory views have been expressed about it. Since the narrations (hadiths) are the origin of most different opinions on abrogation, this research examines the historical validity of Asnad of the narrations. Accordingly, collecting the narrations that indicate the abrogation of a Qur’anic verse and using the method of dating hadith based on the common link, it analyzed the Asnad of these narrations to answer the main question of research that “when, where, and by whom were these narrations spread?” The result shows that Qatāda, Suddī, Ḥussein b. Wāqid, Ḥajjāj bin Muhammad, and Abū Sāliḥ are among the key figures of naskh who are remarked as the origin of the spread of narrations in the second century AH in Basra and Kūfa.

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.

Muqātil ibn Sulaymān (d. 2nd century AH) is the oldest commentator who extensively quoted exceptional verses, so that he became known as one of the main narrators of such verses in next centuries. He did not mention his exegetical masters while living in different cities such as Marv and Basra. As a result, his interpretive school, masters, and method of learning are ambiguous. Based on various evidence, this research proves that his original interpretive school was in Iraq, especially Basra. Moreover, he did not learn interpretations from his masters in an auricular way; therefore, he did not mention their names. In addition, among the Iraqi and Hejazi masters, he mostly was influenced by Qatada and then Kalbī in his commentary, and so he received the idea of excepting verses from them. The discovery of Muqātil’s method shows that he always issued fatwā on the exception of many verses, relying on external evidence, especially the causes of revelation in which he had great confidence, and incorrect historical presuppositions. According to the evidence, the idea of   denying any connection between the Prophet (PBUH) and the People of the Book during Mecca era, the migration of the Prophet (PBUH) to Medina before Muslims, the occurrence of jihad only in Medina, and the tolerant dealing with polytheists only before the migration were the most important hypotheses of Muqātil, through which he excepted many verses.