چکیده:
Abdul A'la Mousavi Sabzevari (1328/1329–1414) is one of the prominent hadith scholars and scientists of the present era, possessing invaluable works in various religious sciences. Among these, the book 'Mawahib al-Rahman fi Tafsir al-Qur'an' holds a special position because the hadith-based thoughts of Allameh Mousavi Sabzevari can be clearly observed in this work. Allameh considers narrations to be the commentators of the Qur'an, and for this reason, he relies on narrations to explain meanings or determine the instances of verses. To resolve ambiguity in narrations or solve conflicts between them, methods such as paying attention to the implication of words, addressing metaphorical and allusive meanings, and also the interpretation (ta'wil) of hadiths are observable in Allameh's words. The position of criticism in Allameh's field of hadith research indicates that he does not trust narrations that contradict the Qur'an, Sunnah, and reason; in examining narrations, he does not consider the authenticity of the chain (isnad) as the sole criterion for accepting a hadith, but rather provides his definitive opinion by carefully examining the content of the hadith, and sometimes rejects the hadith and issues a ruling to that effect.
خلاصه ماشینی:
123) Since Allameh Mousavi Sabzevari considers many of these narrations to be of the category of application, he writes in explaining the meaning of this verse: "Ghayb (the unseen) includes non-sensory matters that call humanity towards God.
260) Allameh Mousavi Sabzevari writes in explaining the meaning of this narration: "The intention of prohibiting the forbidden things is to empty oneself of vices, just as the intention of purification, both outward and spiritual, is achieved through adornment with it, and the purpose of the obligatory Wilayah upon the servants is the true and correct path that leads the traveler to the truth and prevents them from corrupt paths; this is only within the capability of someone who has a complete connection with revelation, and consequently, it becomes exclusive to the Prophet (PBUH) and the Infallible Imams, because the secrets of the Sharia have been entrusted to them.
310) Allameh Mousavi Sabzevari does not consider the Imam's words to be an interpretation of the verse, but rather says: "It is a type of simile and representation, because many narrations indicate that the believer sees the friends of God at the time of the soul's departure or in the realm of Barzakh.
310) Allameh Mousavi Sabzevari considers this narration to be in contradiction with the context of the verses and also with other narrations; therefore, he interprets the narration to mean that belief in Jesus (AS) necessitates belief in the messengership of the Prophet (PBUH).
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