جستجوی مقالات مرتبط با کلیدواژه « sheikh tousi » در نشریات گروه « علوم قرآن و حدیث »

One of the characteristics of the interpretation Al-Tibyan Fi Tafsir al-Qur’an, authored by Sheikh Tousi, is the inclusion of interpretive statements and quotations from both Shia and Sunni scholars. This inclusion has not been done in just one way; for the statements quoted from Imams (peace be upon them), the author has just conveyed the gist or the main idea of every statement by omitting certain words from it. What is quoted in his book, therefore, suffers from being manipulated and unduly shortened or curtailed. What makes the problem even worse is that Sheikh Tousi’s interpretation has served as a reference or a source from which Tabarsi’s Majma’ ul-Bayan Interpretation and the subsequent interpretive works, especially those based on Hadiths, have derived a lot. The present study firstly refers to the clarification of conceptual quotations generally put forth in the literature and then introduces the types of such quotations actually used in the Al-Tibyan Interpretation. It is shown that the original forms of some Hadiths have not been reported in the book; rather, it is just the core concepts that are quoted by the author. Those Hadiths are beset with a variety of distortions including lexical substitution, addition, substitution and displacement of words and structures as well as alteration in the sequence or combination of words and sentences. This has made it hard to understand the true meanings of Hadiths in the absence of their original forms. As a matter of fact, quoting a concept with no care for its linguistic and contextual features leads to distrust in both the quoted subject and the quoting author.

Recognition of the first sources of hadiths has several traditional, biblical and historical benefits. Studying the hadiths of “Al-Qaybah” of Sheik Tousi and comparing it with the existing list-like and traditional data showa that he has made use of the books like Salim Ibn Qeys, the Questions by Ali Ibn Jafar, Al-Kafi by Koleyni, Al_Qaybah of No’mani, and Kamal Al-Ddeen by Sadouq. From the missing sources of the Al-Qaybah by Tousi, we can point to the books of Fazl Ibn Shadhan (Al_Rraj’aah or Al-Qa’em), Al-Imamah by Yaqoub Ibn No’eem, Basa’er Al-Darajat wa Al-Ḍiya fi Al-Rraddi Ala Al-Muhammadiyeh wal Ja’fariyeh by Sa’d Ibn Abdollah Ash’ari, Ketab AL-Awsiyah by Shalmaghani, Ketab fi Nosrayeh al-Waqifah by Ali Ibn Ahmad Alavi Mousavi and Akhbar Al-Wokala Al-Arba’aah by Ibn Nouh Sierafi. In this research, from among 493 tradions of the book of Al-Qaybah by Sheikh Tousi, the source of 313 traditions has been identified and from them, 82 traditions have been collected from the five existing sources and 231 traditions have been collected from the missing sources.

The definition of Imamate serves as the foundation of Imamate studies. Within the Shiite thoughts, a systematic as well as reasonable definition of Imamate was for the first time put forward by the theologians in Bagdad School. In the present study, the researcher has investigated the definition of Imamate from the viewpoint of the most eminent theologians in Bagdad School. He has also dealt with the traits of these definitions along with their relation to the concepts of Prophethood and apostleship through the eyes of the theologians in Bagdad School, while elaborating on the differences among them. And finally, he has conducted a general evaluation of the Bagdad Schools’ approach to defining Imamate. In researcher’s view, the approach of Bagdad School’s theologians to defining Imamate is methodologically acceptable; however, it is problematic in terms of content and comprehensiveness as well as its conformity to traditional and Quranic teachings in relation to Imamate. Accordingly, Imamate needs to be completely defined and likewise redefined. And this should be accomplished with respect to the position of Imamate in the Quran and traditions as well as the related concepts of Imamate employed in the Shiite thought.

Weakness of the narrators of ‘hadith’, ways of identifying such a weakness, and its relationship to the legitimacy or illegitimacy of attributing hadiths to the Infallible Ones are all among major concerns of the science of hadith and the science of biographical evaluation. In this paper, Behboudi’s views on how to identify weaknesses of narrators of hadith are examined. The examination is organized through exploring his views on the causes of emergence of the science of hadith, on the principle of biographical evaluation for Shi‘as, and the methodology employed by their authors, as well as on the terms ‘jarh’ (discrediting) and ‘zu‘afā’ (weak narrators). An analysis of his views on biographical evaluation and his ‘history of hadith’ reveals that in Behboudi’s view, the efforts of Shi‘a scholars did not successfully prevent penetration of exaggerated and pagan ideas into Shi‘a hadith heritage, resulting in much fabrications being recorded in Shi‘a hadith books and many weak narrators being included in Shi‘a hadith documents.