دانشگاه کاشان حدیث پژوهی 2008-6547 17 2 2025 11 22 Validation of the Chain of Transmission (Sanad) and Content (Matn) of the Miʻrāj Traditions in the Exegesis Nūr al-Thaqalayn اعتبارسنجی سند و متن روایات معراجیه در تفسیر مأثور نورالثقلین 67 96 114269 10.22052/hadith.2023.253210.1364 FA آمنه امیدی دانش آموخته مقطع دکتری، رشته علوم قرآن و حدیث، دانشگاه شهید چمران، اهواز، ایران 0000-0003-4471-3056 الهام زرین کلاه استادیار گروه علوم قرآن و حدیث، مرکز آموزش عالی اقلید، اقلید، ایران 0000-0003-0874-7136 Journal Article 2023 07 07 Introduction Although the principle of the Prophet's Ascension (Miʻrāj), affirmed by explicit Qur'anic verses and Mutawātir traditions, is unanimously accepted by all al-Muslim scholars and cannot be rejected or rationalized away, the diversity of discussions regarding its nature and details (the "how and what") has led to various viewpoints, exegeses, and interpretations, thus making it a controversial subject that is sometimes shrouded in ambiguity. One of the exegetical works that mentions a significant volume of traditions on this topic—some of which are contradictory—is the Nūr al-Thaqalayn exegesis. The differences within these traditions have led to the creation of various perspectives and, consequently, diverse questions and ambiguities about the Miʻrāj. Examples include the number of times the Ascension occurred, the number of obligatory daily prayers imposed during the Miʻrāj, and the manner of seeing God. Therefore, the present research, while extracting the Miʻrāj traditions cited under the relevant verses in this exegesis, undertakes a complete evaluation and subsequent validation of their authority. Materials and Methods Given that the Prophet(pbuh)'s Miʻrāj is a crucial topic addressed in religious sources, especially tradition exegeses; this study utilizes a library-based, analytical, and critical method to evaluate the aforementioned traditions in the tradition exegesis Nūr al-Thaqalayn. The process began by extracting the traditions cited under the relevant verses in the exegesis and categorizing them thematically. Subsequently, the primary source of each tradition in earlier works was investigated, followed by a chain of transmission (sanad) and content (matn) analysis, relying on credible Rijāl (biographical) sources and other relevant texts. Results and Findings The analysis indicates that Ḥuwayzī, regarding the vision of God, the quality of the Miʻrāj, and the obligation of daily prayers, selected traditions that are generally consistent and authoritative in terms of chain of transmission (sanad) and content (matn). However, regarding the number of times the Miʻrāj occurred, he cited two sets of traditions. Based on specific criteria, the traditions indicating the Miʻrāj occurred twice are preferred. Conversely, the traditions he cited concerning the number of daily prayers are disputable and subject to criticism regarding their chain and content. Another category of traditions he included within the Miʻrāj discussions relates to the designation of Imam Ali (as) as the Prophet's successor. Although these traditions do not have a fully reliable chain, their content is deemed authentic. Conclusion The Miʻrāj traditions mentioned in Nūr al-Thaqalayn include those that explain the number of times the Ascension occurred, the quality of the event, and the incidents that took place during it. Among these incidents are the vision of God, the obligation and determination of the number of daily prayers, and the designation of Imam Ali (as) as the Prophet's successor. Ḥuwayzī's approach in citing these themes is inconsistent: for issues like the vision of God, the quality of the occurrence, and the obligation of prayer during the Miʻrāj, he cited traditions that are reliable in terms of sanad and matn. However, concerning themes such as the total number of daily prayers, unreliable traditions are observed, which are weak in terms of sanad and matn and are questionable. Nevertheless, he cited both sets of traditions regarding the number of times the Miʻrāj occurred. This divergence in his approach to citing traditions, in a way, demonstrates his Ijtihād (independent judgment) in selecting traditions. Furthermore, this research highlights which topics related to the Miʻrāj are areas of difference and contention within Shi'a thought and which are matters of consensus. Simultaneously, this contention is not of a nature that necessitates dismissing all traditions; rather, by applying criteria for preference—especially the preference based on sanad and matn validity—some traditions are prioritized over others. معراج پیامبر2 از مباحث مهمی است که در منابع دینی به‌ویژه تفاسیر روایی به آن پرداخته شده است. یکی از این تفاسیر که در آن میزان قابل توجهی روایت دراین‌باره آمده که گاه هم متفاوت‌اند، تفسیر نورالثقلین است. تفاوت این روایات منجر به ایجاد دیدگاه‌ها و درنتیجه، ابهام و سؤالات گوناگون در مورد معراج شده است. لذا این پژوهش با به‌کارگیری روش کتابخانه‌ای، تحلیل و بررسی داده‌ها، ضمن ارزیابی سند، متن و خاستگاه روایات معراجیه، به تعیین رویکرد مفسر دراین‌باره پرداخته و با توجه به محورهای مطرح‌شده در این روایات، به این نتیجه دست یافته است که حویزی در ارتباط با رؤیت خداوند، کیفیت معراج و وجوب نمازهای یومیه، روایاتی را گزینش کرده که غالباً یکدست بوده و به‌لحاظ سندی و متنی مورد تأییدند. درعین‌حال در ارتباط با تعداد دفعات معراج دو دسته روایت ذکر کرده که با در نظر گرفتن معیارهایی، روایات دال بر دومرتبه بودن معراج، ترجیح دارند. این درحالی است که روایات منقول از وی دربارۀ تعداد نمازهای یومیه به‌لحاظ سندی و متنی قابل مناقشه و محل نقد هستند. دستۀ دیگر از روایاتی که وی در قالب مباحث معراج آورده، مربوط به معرفی حضرت علیt به‌عنوان جانشین پیامبر2 است. اگرچه این روایات سند کاملاً موثقی ندارند، به‌لحاظ متن معتبرند.

https://s-hadith.kashanu.ac.ir/article_114269_2832e9c06290306df72198871a5479ee.pdf