چکیده:
Abstract: Undoubtedly, musnad and sahih narrations are one of the valuable treasures in explaining verses, decoding them, and interpreting ambiguities. Accessing narrations that can play such a role in understanding the verses of the Holy Quran, both in terms of chain of transmission (isnad) and text, has always been a focus for Quranic researchers, especially in written commentaries; however, the fundamental problem in written commentaries—namely the 'omission of the chains of narrations'—has caused the verification of the attribution of narrations to the Infallibles to face serious doubt; thus, attention to the jurisprudential-hadith (fiqh al-hadith) and textual aspects of narrations becomes increasingly necessary. In this regard, since in many traditional commentaries, the collection of narrations was undertaken by commentators to preserve them from destruction, authentic and weak narrations have become mixed together, and sometimes weak or even fabricated and forged narrations have found a place in written commentaries, to the extent that some narrated commentaries of Sunnis and Shiites have faced fundamental damage. Since, based on the narrations of the Infallibles (peace be upon them), one of the basic criteria for the authenticity or weakness of narrations is presenting them to the Holy Quran, in this research, the narrations of the Nur al-Thaqalayn interpretation under certain verses have been examined according to this jurisprudential-hadith criterion. This study indicates that some of these narrations, in addition to contradiction and non-conformity with rational axioms, scientific axioms, and similar matters, are also inconsistent with the decisive (muhkam) verses of the Holy Quran.
خلاصه ماشینی:
Since, based on the narrations of the Infallibles (as), one of the basic criteria in the authenticity or weakness of narrations is presenting them to the Holy Quran, in this research, the narrations of the Nur al-Thaqalayn interpretation by Huwayzi under some verses have been examined with respect to this jurisprudential (fiqh al-hadith) criterion.
Consistent with fabricated narrations Huwayzi, quoting Tafsir Qummi, narrates a long hadith from Muhammad ibn Qays, who said that Imam Baqir (as) was asked about Harut and Marut.
These narrations are presented in Tafsir Nur al-Thaqalayn in the following order: The first narration: Imam Sadiq (as), in the interpretation and explanation of this verse, says: "After the era of Noah, magicians increased in number; then God sent two angels to teach the way of destroying magic to the Prophet of that time, so that through them, people could be protected from the evil of deceivers.
In this hadith, the Imam (as), by using the Quran as a scale and citing four verses from it, rejects the fabricated narration of Harut and Marut and their commission of sin, and by using the phrase "Ma'adh Allah" (God forbid), he shows the intensity of his denial regarding the prevalence of superstitious stories in this field.
The reason for the revelation of Surah Abasa according to the narration of Nur al-Thaqalayn The first occasion of revelation that Huwayzi quotes from Tafsir Qummi is that these verses were revealed regarding Uthman and Abdullah ibn Umm Maktum—who was the Prophet's (saw) muezzin and was blind.
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