نشریه امامت پژوهی
پیاپی 19 (بهار و تابستان 1395)

Since the beginning of Islam, the issue of successor to the prophet has always assumed primary importance among all Muslims. Shias subscribe to the view that Amir-almomenin (pbuh) was appointed by clear designation from Almighty Allah and prophet himself. An undeniable proof that corroborates this view is Ghadir Frequently narrated tradition. However, Sunnis degraded this hadith and claim that the hadith only depicts the popularity of Imam Ali among Muslims and his assistance to prophet (pbuh), according to this view Ghadir hadith refers to issues other than the Imamate of Imam Ali. Allameh Mir Hamid Hossein, a prominent Shia scholar, explained the principles of Ghadir hadith in his book Abaghat-al-anvar-fi- Imamate- Aemmate-al-Athar, and provided numerous compelling
reasons to support the view expressed by Shias. The current study aims to adopt a descriptive-comparative-analytical approach to Allameh’s reasoning, and investigates Allameh’s method of extracting these reasons. To conclude, Allameh adopts a comprehensive approach towards the implications and the sources of hadith comprehension such as : Quranic verses, quotations related to Ghadir hadith, numerous
accounts of Ghadir event, the understanding of companions of the prophet from Ghadir Hadith and the quotes from Sunni scholars. Allameh has attempted to extract attached
and separate implications of the understanding of this very Hadith. Allameh firmly proves that Ghadir is a complete implication that Imam Ali is the righteous successor of Prophet (peace and blessings be upon him).

It was not common to ask for evidence from companions and their affiliates to re-narrate a hadith. However, due to differences found among the quotes ascribed to prophet, the trend changed in the second century. Asking for the evidence of a Hadith became a source of validating it. This approach was then begging to take roots among Hadith Scholars. However, Infallible Imams did not depend on Hadith teachers to re-narrate a Hadith. Infallible Imams attempted to narrate Hadiths through their ancestors. In cases that infallible Imams did not provide evidence for a Hadith, the hadith was extracted from books and accounts that reached Imams through their parents. This method of re-narrating a Hadith was not familiar for the scholars of Hadith science at the time. As such, Infallible Imams were called “sohofi” which can be roughly translated as a person who self-acquires knowledge through books and resources without a teacher. The current study explores this term and seeks to point out that this state, contrary to the view expressed by those coining it, strengthens the stance of Ahlul- Beit in re-narrating hadiths and increases the validity of their method, making it a unique method.

Tahdis is a lofty status whereby Infallible Imams could communicate with the heavens and were the recipients of science and knowledge. This unique quality is highly similar to revelation from Almighty Allah in that it involves conversing with the angels and communication with the heavens. However, this form of communication lacks the legislative quality present in revelation. Tahdis was mentioned in societies prior to Islam and also in the words of the holy prophet of Islam. This unique teaching was gradually strengthened among Shias and found its proper place in Ṣādiqayn’s era. The qualities for such a status are noteworthy. The content conveyed to the communicator is among the most important points. The current study aims to prove the principle of Tahdis, and seeks to investigate the qualities and finally explores the contents of Tahdis.

In diverse accounts, a celestial body , termed as Kokab, Najm and Setare, descended in Imam Ali’s house. In these accounts, prophet of Islam (pbhm) is quoted as saying a man in whose house this celestial body descended is the rightful successor of me. Some scholars have highlighted some flaws in these accounts and called them distorted. In this study, the researcher took a descriptive-analytical and critical stance towards these accounts and sought to correct the flaws. The researcher finally states that contrary to the views expressed by scholars, one cannot reject these accounts based on some minor flaws. Furthermore, the above-mentioned celestial body in today’s astronomical terminology is called a “meteorite”.

The issue of Infallible Imams’ authority to exert influence in the whole universe is a controversial one among scholars and experts on Imamieh issues. An investigation into such an issue is not only important in fathoming the elevated status of Imams, but it also assumes considerable importance in outlining and discerning the appropriate thought line of Imams. The religious schools in Qom have always enjoyed diversity of methods and thought lines, at the same time the schools have always sought to counter exaggeration.
The imamate-related issues have been comprehensively discussed in religious schools of Qom. The current study seeks to investigate the ideology of three prominent scholars namely Ahmad Barghi, Sheikh Kolaini and Sheikh Sadooq in the domain of Imams’ Authority to influence thewhole universe. It then seeks to explore the thought line of scholars in Qom as regards to Imams authorities and influences in the whole universe. It is concluded that the principle of authority to influence the whole universe was not only approved by the scholars in Qom religious school, but scholars have also sought to re-narrate these accounts comprehensively under numerous titles.

The researcher adopts a descriptive-analytical approach towards Madelung’s method in understanding accounts related to the successor of holy prophet of Islam. The results obtained by the researcher show that although there are some strengths and multiple flaws found in Madelung’s approach. The strength are paying attention to religious affiliation of the narrator, dispelling the myth of some orientalists regarding the falsehood of narrations, rejecting the false premises and establishing the root of related hadiths based on evidence. However, there are some flaws present in Madelung’s method such as: failing to have exact reference to sources in some hadiths, incomprehensiveness of sources, failing to pay attention to singularities and combinations of Ghadir Hadith, misinterpreting the cause of Ghadir Hadith and false line of reasoning resulting from lack of proper attention to the causes of an account. These flaws all result in expressing unjustified, wrong and confusing deductions about the successor of holy prophet.