كليدواژه :
آيه 101 سوره انبياء , مصداق شناسي , علي (ع) , خليفه سوم , نعمان بن بشير , منابع فريقين
چكيده فارسي :
بررسي اعتبار احاديثي كه در مقام بيان مصاديق آيات قرآن هستند و گاه دستخوش تغييرات و يا تحريفاتي مي شوند، از اهميت ويژه اي برخوردار است. رواياتي در منابع فريقين، در بيان مصداق آيه 101 سوره انبياء آمده است. اين آيه درباره كساني است كه بديشان وعده نيكو داده شده و از آتش دور نگاه داشته شده‌اند. به گفته منابع اهل سنت، امام علي (ع) از خليفه سوم و يا افرادي ديگر نام برده كه تعدادشان در برخي منابع مساوي با عشره مبشره است. منابع شيعه احاديثي را از پيامبر اكرم(ص) نقل كرده‌اند كه آن حضرت، علي(ع) و شيعيانش را مصداق اين آيه معرفي فرمودهاند. روايات اهل سنت از منظر سندي دچار ضعف شديدي هستند و از منظر متني نيز با روايات معتبر و تاريخ قطعي معارضت دارند. سند روايات منقول در منابع شيعه بسيار معتبر است و محتواي آن، با روايات معتبر موجود در منابع فريقين تأييد مي‌شود. پژوهش حاضر باهدف كمك به تبيين درست مصاديق آيه، پس از احصاء روايات فوق از منابع كتابخانهاي و با ابزار نقد سندي و تحليل انتقاديِ متن روايات منقول در منابع فريقين، به انجام رسيده است.
چكيده لاتين :
It is of specific importance to study the validity of the religious narrations that may sometimes be accompanied by some changes or even distortions, which at the same time are about to express and identify the examples of Qur’anic verses. As a case study, the present article addresses the narrations that have been quoted in both Shi’ite and Sunni sources to identify the examples of (Q. 21:101). The mentioned narrations speak of those who have been promised good tidings of being kept away from the fire of Hell. Sunni
sources have conveyed a single narration that ʿAlī b. Abī-Ṭālib (PBUH) has mentioned the third Caliph, Uthmān b. ʿAffān, or even other people, whose number in some sources reaches ten; a case that usually associates with ʿashara mubashshara (the ten promised ones). Nevertheless, Shi’ite sources have quoted Hadiths from the Holy Prophet (PBUH), according to which he has introduced ʿAlī (PBUH) and his true followers as the original examples of the verse in question. Sice in such conflicts, isnāds of the different narrations should be examined and evaluated, it seems that same way should be proceeded here. In the present case, Sunni narrations have weak isnāds, and from the textual point of view, they are in conflict with authentic narrations, as well as definite historical reports. However, the isnāds of Shi’ite narrations seem valid, and its content is confirmed by the authentic reports of the sources of both Sunni and Shi’ite schools. The present study has been carried out with the aim of helping to correctly identify the examples of the verse in question, after surveying the above-mentioned narrations from their original sources and with the necessary critical instruments.
