درخت حوزه‌های تخصصی

The Akhbārīs are a group of Shia scholars who have had various beliefs about the verses and hadithss throughout history. They deny the authority of all verses and condition their argument on having confirmation from the Ahl al-Bayt, and they consider the exegesis of the Quran to be exclusively the domain of the Ahl al-Bayt. Another belief of theirs is the rejection of Qīyās (analogy) in its various forms, including the Qīyās Aulawīyyah and Manṣūṣ al-ʻIllah. There have been numerous written works refuting their beliefs. The present study, with a library-based approach relying on the narratives and rules derived from them, as well as logical and rational analysis of the narrations method, aims to criticize the two beliefs held by the Akhbārīs. Based on contemporary exegesis of hadiths and the extraction of rules from them, this paper focuses on criticizing these two beliefs. These rules include the necessity of the exegesis connection with Arabic grammars, the necessity of linking exegesis with Quranic verses, the necessity of paying attention to the rules of Quranic sciences, including referring to the Mutashābih (unclear) verses to Muḥkam (clear), Meccan and Medinan verses, etc., the necessity of using Ahl al-Bayt hadiths, and the necessity of using reason and logical laws in exegesis. The results indicated that the Ahl al-Bayt have opened the way for systematic exegesis of others by referring to these exegetical rules. Furthermore, through these narrations, the argumentation permission to Qīyās Aulawīyyah also establishes.

Guidance is necessary for leadership and Imamate, and the guides, with divine care and attention, consciously and steadfastly fulfill their role in this position. What is certain is that the necessity of such guidance includes special knowledge and understanding of all aspects of the world and the characteristics of human beings. The title of the column of light is indicative of one of the foundations and methods of the impeccable Imam's knowledge of hidden and unseen matters. Understanding the truth of the column of light and explaining its function and the reasons for using this title by the institution of Imamate are the three main axes of the present study, which has been organized in an analytical method and library approach. The result of the insight into the transferred knowledge in this area is that the column of light is a reality that signifies the relationship of angels with the center of guidance to achieve the issue of the Imam's knowledge to the actions of the servants, and therefore the internal guidance of the believers by the Imam, alongside other forms of guidance. The two issues of the Holy Spirit and challenge (Taḥaddī) also play a complete role in shaping the third side of the triangle, namely the column of light, and in fact, on the one hand, it provides the Imam with the benefit of a pure and sacred spirit and creates the ground for the angels' communication with them, and on the other hand, it provides the spiritual vessel of the Imam as a channel for the spiritual evolution of the believers.

In a number of Shiʻa hadith sources, there is a narration known as " Ninth of Rabīʻ " which refers to the event of the murder of the second caliph on the ninth of Rabīʻ al-Awwal . Unfortunately, this narration, which has also gained the title " Rafʻi Qalam ," has been misused by some lesser individuals to justify holding celebrations under the title " ʻĪd al-Zahrā " in these days by claiming to dissociate from the enemies of the Ahl al-Bayt (AS). They use the text of the narration to justify certain inappropriate behaviors and statements over three days, considering them permissible. ‘To what extent can such narrations truly possess authority and authenticity?’ The present study, using a critical analysis method, aims to examine this narration. The findings indicated that the mentioned narration is significantly flawed from various source, history, document and content’s perspectives: 1) This narration lacks a credible background in earlier Shia sources and its earliest reference can be traced back to the fifth century in a book belonging to the Nusayrites sect titled " Majmūʻ al-Aʻyād ." This raises the probability that it was fabricated by the Nusayrites extremists and transferred to Shiʻa sources in the sixth century. Additionally, in earlier sources, the name " Abul Khaṭṭāb " is mentioned, but this name has been changed to " Ibn al-Khaṭṭāb " in later Imamiyya sources; 2) The prevailing opinion among historians and most Shiʻa scholars is that the murder of the second caliph occurred in late Dhul Ḥijjah of the 23rd year of hijra, not on the ninth of Rabīʻ al-Awwal ; 3) From a chain of transmission perspective, the narration is Mursal (a type of weak narration), and all its primary narrators are unknown and deemed distorted; 4) Content-wise, the text of the narration includes discussions such as the assertion of alterations in the Quran, the lifting of obligations for three days, and the permissibility of cursing and insulting, all of which contradict the text of the Quran, the teachings of the Prophet Muhammad (PBUH), and the practices of the impeccable Imams (AS), thereby undermining the principle of preserving the unity of Muslims.

Discourse analysis is an effective method in historical research that leads to a better understanding of the origins of a thought and the ups and downs associated with it. Ancient hadith data serves as a rich source for discovering earlier discourses. The present study, using the historical reports of Aṣbagh ibn Nubāta as narrated by Imam Ali (AS), aims to uncover and extract the prominent discourse of this period. The research findings indicate that Aṣbagh ibn Nubāta , as one of the close companions of Imam Ali (AS), was from the very beginning a crucial pillar in transmitting Shia-based discourses such as Imamate and Wiṣāyat (Caliphate and Succession), considering his personality traits and concerns. He distinguished between these two concepts based on Imam Ali’s epistemological framework. Furthermore, the movement of Imam Ḥusayn (AS) also aimed to consolidate this discourse, and it can be stated that based on the theory of "Contradictory Voice of Bakhtin," the widespread reflection of the components of the succession concept in the historical reports of Aṣbagh and his significant attention to the discourse of Alawi Wiṣāyat was purposeful. It was formed in a dialectical interaction with the rival discourse that sought to institutionalize the theory of the Saqīfa Caliphate in society. In other words, Aṣbagh aimed to normalize the notion that Imamate is not equivalent to Caliphate; rather, succession is one of the important dimensions of Imamate.