درخت حوزه‌های تخصصی

Sunni scholars have accused the Shiʻa of fabricating the hadiths of succession to prove the legitimacy of the caliphs' rule and have denied the appointment of Imam Ali (AS) as the successor by the Messenger of Allah (PBUH). Contrary to the credible documents and sources available to them, they have cited reasons such as: The lack of objection from Imam Ali (AS), his voluntary allegiance to the caliphs, his failure to refer to the texts of succession, and the role of the Jewish Ibn Sabāʼ in this fabrication. The present study, employing an analytical-critical method and considering credible Quranic, narrative, and historical sources, concludes that Imam Ali (AS) expressed his objection to the usurpation of the caliphate by the caliphs at various times and places and was never willing to pledge allegiance to them. He reminded others of the texts of succession and caliphate, engaged in discussions and arguments regarding this matter, and declared his qualifications for the succession of the Prophet (PBUH).

There is no doubt among Islamic scholars about the universality and eternity of the Holy Quran. There is also no doubt about the comprehensiveness of the Quran, although scholars do not universally agree on its types and scope. What can guarantee the presence of this sacred text across all times, societies, and aspects is the Quran's responsiveness and its ability to solve human problems and concerns, since anything that does not benefit humanity will undoubtedly be discarded. Given this importance, the significance of "Interrogation" becomes clear, as it is considered the only way to answer human questions and address contemporary concerns. So, the Impeccable Imams (AS) frequently spoke about interrogation. According to the view of Martyr Ṣadr, which aligns with the narrations, interrogation has three stages: 1) Understanding the societal concern and question, which he refers to as the "Subject," 2) Presenting the question and concern to the Quran, 3) Extracting and elevating the response from the Quran. The present study aims to explain this scope and method based on the narrations of the Ahl al-Bayt (AS) through an analytical-descriptive approach and to clarify the differences between this important method and others, such as the method of interpreting the Quran with the Quran and thematic interpretation methods. It will also demonstrate the significant difference between the method of interrogation and "Interpretation by opinion," which some have mistakenly believed to be the same, and address the doubt of "Limiting interrogation to the Impeccable Imams". It seems that the endless capacity of the Quran is its most significant miraculous aspect because it is a legislative book, and like the book of creation, its secrets are inexhaustible.

Understanding the intent of the speaker in any text, including Hadith, involves navigating through underlying assumptions and culminates in grasping the serious intent of the speaker. Theological beliefs are one of the most significant underlying assumptions that have a decisive impact on understanding the main intent of the Hadith speaker. On the other hand, among the various branches of Hadith studies, the field of " Fiqh al-Hadith " holds substantial importance. Theological beliefs have been a point of interest for researchers in the realm of Fiqh al-Hadith since ancient times. The present study aims to conceptualize the nature of this clue and the conditions under which it can be utilized in understanding Hadith. It is noteworthy that the use of theological beliefs in interpreting Hadith carries certain risks; if these risks are neglected, a methodical understanding of Hadith will not be achieved. Therefore, after examining the conditions for applying this clue in understanding Hadith, the associated drawbacks will also be addressed. The results indicated that by five specific conditions, theological beliefs can be cited as a connected non-verbal clue for understanding Hadith. Six significant drawbacks related to this sign have been identified and examined in this paper.

The writings of Shaykh Ṣadūq (d. 381 AH) increasingly contain narrations from " Faḍl ibn Shādhān "(d. 260 AH) from Imam Riḍā (AS). Over the past centuries, theologians and jurists have relied on these reports as a basis for their arguments and interpretations in theological and jurisprudential matters. However, Professor Muḥammad Baqir Behboudi, citing the Rijāl of Kashshī and Ṭūsī , claims that " Ibn Shādhān "was born after the martyrdom of Imam Riḍā (AS) and thus considers those narrations to be unreliable. In his view, the responsibility for attributing the narration of " Faḍl " from Imam Riḍā (AS) lies with " ʻAlī ibn Muḥammad ibn Qutayba ," whom he deems to be a false and untrustworthy individual. In contrast, the author of this article, through a review of the Rijāl of Kashshī and Ṭūsī and other sources, and by considering various evidences, reaches a different conclusion in both areas, positing that Ibn Shādhān was born around the year 180 AH or earlier, which would allow for the possibility of reporting from Imam Riḍā (AS) (who died in 203 AH). Moreover, the reports from " ʻAlī ibn Muḥammad ibn Qutayba "recognized as a Shiʻa narrator and theologian contemporary with Imam Hādī and Imam ʻAskarī (AS), are transmitted in " Tehdhīb al-Aḥkām ," " al-Istibṣār ," " Man Lā Yaḥḍuruhul Faqīh ," and the writings of Shaykh Ṣadūq as well as other foundational Hādīth sources. The author, through a deep exploration of the statements of Kashshī, Najāshī, Ṭūsī, Ḥillī , and other experts in the field of Rijāl such as Mirdāmād, Wahid Behbahani, Shūshtarī, and Zanjani, firmly establishes that " Ibn Shādhān "is a highly esteemed scholar, trustworthy, and one of the eminent luminaries of the Ahl al-Bayt school of thought.