درخت حوزه‌های تخصصی

There is no doubt about the reception and stop of Imam Riḍā (AS) in Nīshābūr during his transfer to Merw; however, there is inconsistency in the sources regarding those who held the reins of his mount and those who requested the narration of hadith.  The present study, by compiling a library of research papers and presenting them in an analytical-descriptive manner, aims to provide a documented demarcation of the individuals who made the request. Aḥmad ibn Ḥarb Nīshābūrī (d. 234 AH), Ibn Rāhwayh (d. 238 AH), Muḥammad ibn Aslam Ṭūsī (d. 242 AH), Muḥammad ibn Rāfiʻ Qushayrī Nīshābūrī (d. 245 AH), Yāsīn ibn Naḍr Nīshābūrī (d. 252 AH), Yaḥyā ibn Yaḥyā Nīshābūrī (d. 226 AH), and Muḥammad ibn Yaḥyā Dhuhlī Nīshābūrī (d. 258 AH) are those whose names have been reported by reliable sources; however, including Abū Zurʻah Rāzī (d. 264 AH), Ibn Khuzaymah Sullamī Nīshābūrī (d. 311 AH), Abū Alī Thaqafī Nīshābūrī (d. 328 AH), Ᾱdam ibn Abī Ayās ʻAsqalānī (d. 220 AH), Naṣr ibn Alī Jahḍamī Rāzī Ḥanafī (d. 250 AH), and Muʻallā ibn Manṣūr Rāzī  Ḥanafī   (d. 211 AH) among them is shaky, and the evidence does not support it. These individuals were either not yet born, were not of an age to comprehend hadith, or lived in other regions.  Shia scholars must avoid accusations of historical distortion and fabrication by relying on authentic narrations.

Abul Qāsim Sulaymān ibn Aḥmad ibn Ayyūb ibn Muṭayyir al-Lakhmī al-Shāmī , known as Ṭabarānī , was one of the greatest Sunni Hadith scholars of the Islamic world and one of the longest-living. In Shi'a books, especially Shaykh Ṣadūq 's al-Khiṣāl , many of his narrations have been transmitted. Shaykh Ṣadūq , through correspondence with him in Isfahan, transmitted the narration " Khayru Nisāʾ al-Jannah " via writing with his permission. This narration is mentioned in various Sunni sources, but in Shi’a sources, Shaykh Ṣadūq was the first to introduce it into Imami sources, transmitting it from his Sunni Shaykh, Lakhmī . For this reason, regarding to the importance of analyzing the chain of narration ( Isnād ) and text ( Matn ) of this narration in both Sunni and Shi’a sources, especially regarding the chronological order of its narrators, the present study was conducted. To this end, using the Isnād-matn analysis method for examining hadiths and a descriptive-analytical approach, after describing the different opinions and views among the hadith scholars in explaining this hadith, we seek a clear answer to the question: ‘What changes are there in the main clause of this hadith?’ The results of the analysis using the Isnād and text method show a high degree of correlation of this hadith in various Sunni sources and a slight difference with the Shi’a transmission. The analysis revealed that almost all Sunni sources transmitted this hadith in a similar manner, whereas in the Shi’a transmission by Shaykh Ṣadūq in the main phrase, slight changes in wording were made. However, the meaning and concept remain the same, and the general sense is conveyed to the reader.

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.