پژوهش نامه قرآن و حدیث
پیاپی 16 (بهار و تابستان 1394)

This article tackles one of the best examples of the narrations known as the "transmitted" which deal with zabihullah(sacrificed for God) issue. Most Sunni scholars accept thenear-sacrifice narration of Isaac (a.s.). Although Tabarsihas quoted the narration in question,he does seemto have accepted it. What has been neglected in this context is the point that thenear-sacrifice narration of Isaac (a.s.) as quoted from Majma’ al-Bayan does not occur in the early Shiitehaithresources and it rarely occurs in the later resources. Furthermore, there are some narrations in Shiitehadithbooks and, at times, in Sunnis books which oppose thenear-sacrifice narration of Isaac (a.s.) and they point out that Ishmael(a.s.) was nearly sacrificedfor God.Occurrence of rare quotes in the early Sunni resources such as al-Mawardiand quotes without proof make it likely thatthenear-sacrifice narration of Isaac (a.s.) has been transmitted from Sunni books by Amin al-IslamTabarsi. Therefore, the narration in question has not been uttered by Imam Ali (a.s.) but, due topolitical motives and reliance on what individuals like Kabal-Ahbarhas said, this point has been attributed to him.

Allowing some of the people of the Book (Jews and Christians)tonarrate the tales and narrations which were rooted in the superstitions and false illusions of the people of the Book and were often attributed to the Prophet and his Companions led to the formation ofIsraelitesin Islamic texts.Most of the Companions and Successorstrusted the narrators of Israelites without deliberating upon the principles of differentiating sound narrations from the unsound ones and consequently a considerable part of narration resources, especially those of the Sunnites, were filled withIsraelites. Following their entrance into the books and interpretations of narrations, these traditions remained in some resources and some otherresources were cleared from such traditions. Since the messianic belief in Islam is based upon the narrations from the Prophet (p.b.u.h.) and the Imams (a.s.), using this proper ideological context,some people made some narrations in the field of messianism and brought some Israeli concepts into sound hadithresources. This article seeks to explore the origins of the infiltration ofIsraelites into messianic narrations and the most significant related issuesseen in thebooks of hadith.

The two Sahihs contain thirty-three narrations related to the apostasy of the Companions which are apparentlyat odds with the narrations related to the justiceof the Companions. Meanwhile, an inquiry into the views of the commentators of this issue and determining the examples ofashab (the Companions) in these narrations seems necessary. The present article attempts to analyze the views of the commentators of this issue and evaluate theiropinions. The findings of the article reveal that apostasy narrations take account of those who had deviated from the right path in one way or another. This groupmay also include some notable and prominent companions too,who were afflictedwith apostasy, capital sin, hypocrisy or heresyand these narrations are not related toother members of theummah. However, false assumptions about the meaning of the apostasy and justice of the Companions have been an obstacle to understanding them correctly fromnarrations.

Will occurs in man along with imagination, affirmation and spiritual changes. This kind of will definitely is not apt forthe necessarily existent nature ofGod. On the other hand, all the qualities of perfection have been attributed to the Supreme Essencesince the pre-time eternity. Will is among the attributes of perfection too; therefore, the Supreme Essence rationally cannot be devoid of this eternal perfection. Hence, MullaSadra considers will one of the inherent attributes of God and the very knowledge, enthusiasm and delight of God for the most befitting system in all his philosophical works. But apparentlyrejecting inherent will and its unity with knowledge, narrations stress that God's will is an acquired attribute and His creation and action. To obviate the discrepancy between the perspective of intellect and that ofnarrations,Sadra affirmscreated will and believes that, like knowledge, will is of various degrees and its highest degree is the undifferentiated primordial will and its lowest level is the differentiated will or the very acquired willwhile stressing primordial will and its identicalitywith knowledge. However, considering the strong emphasis narrations place on rejecting primordial will and its lack of identicalitywith knowledge, this view is not very expedient. Following a review of Sadra’s views and the implications of narrations aimed at resolving the above-mentioned discrepancy,this paper suggests thatprimordial will can denote controlover will. And the acquired will emphasizedin narrationsis its manifestationand realization. Therefore, God has enjoyed will since the pre-time eternity. The emphasis of narrations on the acquisition ofwillindicates God’s using will power the fulfillment of whichnecessitates action and is unnecessary for His essence. That's why it will not lead to any change in the Divine essence.

The Prophet Solomon (a.s.)is one of the stars of the heaven of prophecy and is the fourth son of David (a.s.) from Bathsheba. Following Allah's command, the ProphetNathan named him Solomon meaning‘full of health’ sincethe world was full of peace and amity during his monarchy and reign. Yedidiameaning‘the beloved of God’ was his second name. The Prophet Solomon’s name is mentioned seventeen times in the Quran. He was the son and successor of the Prophet David (p.b.u.h) and was one of the great Divine prophets among the people of Israel. Like his father, he was a prophet as well as a ruler and a monarch. Hislife story has been mentioned in Iranian poets and writers’works the most of whichMasnaviMa’navi. In the present study, first, allusion and its features are briefly discussed andthen,the countenance of the Prophet Solomon (a.s.) is concisely introduced.Finaly, such issues ashis dominance over the demons and jinn, conference of birds, getting winds under control,rulership and eventually his death are deal with. Also, the Quranic and historical mentionsrelated to these issues arestated and their reflectionsin MasnaviMa’navi are discussed.

Thenarrational interpretation is among the oldest methods ofinterpretationand has existedsince the beginning of the history of interpretation. There isdisagreementas to whether the Quran is inherently ambiguous and when it was revealed,its intentswere not clearto the audiencewithout the Prophet’s explanation, or the need for narrations in interpreting the Quran is accidental, i.e., over time, the lossor disremembering of the clues for understanding the Quran andthe emergence of various theological and gnostic schools required Ahl al-Beyt, the Companions and the Successors to interpret the Quran and leave the interpretational narrations behind as a heritage. Nonetheless, according to the findings of this study, it is not acceptablefor the Quran,which is well-known for its eloquence, rhetoric and guidance,to be inherently ambiguous and in need of the interpretation of the Prophet, the Companions, the Successors and the Imams (a.s.), but rather they embarked on interpreting the Quran when the clues for understanding the Quran were lost or forgotten over time and the interpretational narrations came into existence owing to this accidental need.