مجله تحقیقات علوم قرآن و حدیث
سال سیزدهم شماره 2 (پیاپی 30، تابستان 1395)

Said .b Mosayyib is one of the Successors (tabe’in) whose presence in the isnad especially in that of the Sunni traditions is prevalent. His dual religious identity is the main cause for the debates on acceptance or rejection of his traditions. In this article Ibn Mosayeb’s religious identity has been scrutinized, therefore collecting all the evidence on this issue, this article has concluded that Ibn Mosayyeb has officially followed the Sunni sect, although he has no hatred (nasb) toward the Shia, and in contrary has shown his love to the Imams and the Shia.

The narrative principle “One who attains the truth has two rewards and the one mistaken has one reward” defined as "the theory of excuse" in this study, is a summary of a tradition on the authority of Amr b. ‘As and Abu Horayreh in the Sunni hadith books which has been mostly referred to in the field of ijtehad (practicing religious jurisprudence), proving the Mokhta`eh principle. This principle has been considered as acceptable by the Shiites.
In the present paper, in order to define the reasons for Shiite scholars’ different approach to this principle, from rejection to acceptance and fame, its status among them from the time of Imams (PBUT) up to the contemporary era, has been studied. Meanwhile before dealing with the verdicts of the Shia in this regard, the authenticity of the narration according to Ahl-al Sunnah has been proved primarily, and then their utilization of this principle has been elaborated in order to illustrate the scholastic environment of Islamic society in different centuries.
The studies show that after the complete separation of the concept of ijtehad and analogy among Islamic Ummah, the excuse of the mistaken (ma’zuriat mokhti) was formally accepted in seventh century in Shia by Mohaghegh Helli and intellectual evidences were elaborated for it , which was completed and enforced by jurisprudents of the next generations. Then in 13th century, this actually Sunni principle was accepted, due to its coordination with the Shiite principles based on the Book, Sunnah and intellect.

Nowadays encyclopedias are considered a primary and important source to maintain information about various topics. Women studies, as well, have been considered as an important issue in the last century Ruth Roded has discussed the subject of Women’s rights in the Qur’an, in her article “women and the Qur’an” for the encyclopedia of Qur’an. Although the article benefits from some advantages and the author mentions some of the rights dedicated to women in the Qur’an and confirms the equality of men and women in their religious duties, her approach to the issue is bias and selective.
Her study is confined to the literal meaning of the verses and she neglects similar verses on the issue, the context and the condition of revelation. Disregarding authentic lexicons and numerous exegeses, she concludes that Qur’an considers women inferior and under the suppression of men, referring to some of the differences in the rights dedicated to men and women. However, these differences actually go back to their biological differences and therefore different roles and duties in the family.

Zorara b. Ayon is one of the “consensus companions”(ashab ejma῾) and one of the most frequently mentioned narrators in Imami Books. Imami cataloguers have a special way to his book. In addition to the experts on narrators (Rijali), Traditionists including Thiqatol-Islam Kolayni (329 AH) also had a regular pattern or isnad for Zorara b. Ayon's traditions. In this research, with a new approach namely extraction and enumeration of all Zorara's traditions in Al-Kafi and then identifiying the isnad with the highest frequency, Kolayni's regular pattern is detected. This pattern was compared to those of the Rijalis. Meanwhile the first transmitters who narrated Zorara’s traditions have been introduced one by one.
The accordance of the isnad with the identified patterns reveals the authenticity of the traditions. In addition, this typical pattern can be employed to obviate interpolation, omission of the narrators (irsal) and weakness of the isnad. Thus, if at times Kulayni's isnad to Zorara’s traditions is through unfamiliar ways, different from the typical pattern, it is less authentic. In these cases, it is surmised that Kafi's compiler has gained access to Zorara’s traditions from an unauthentic source; since anonymous, weak or non-Imami narrators are recurrently mentioned in these isnad.

Muslim scholars have five major suggestions for the referent of “seven heavens” in the Qur’an. First, this term is consistent with the knowledge of its first addressees and therefore in contradiction with today’s science. Second, what is meant by the number “seven” is not a specific quantity but it is employed figuratively to denote multiplicity. Third, the seven heavens are corporeal and it refers to some physical phenomena. Fourth, the seven heavens are corporeal: the first is the cosmos and the others are unknown. Fifth, the first heaven is corporeal but the other six are non-physical. This study has given a critical review of the first three viewpoints it has then, elucidated and improved the fourth view according to the theory of “khalq” and “amr” in the Qur’an. As, it has criticized the fifth view by redefining the corporeal and incorporeal phenomenon according to the Qur’an and has provided a new explanation for it by proving the existence of worlds with different degree of connectivity to time and therefore different levels of materiality. Supporting the theory of Allama Tabatabayi that the perceptible world is an exemplum (Mathal) for the non-perceptible one, this article justifies the third view that the corporeal referent of the heavens is an exemplum for the actual incorporeal and nonphysical one.