حديث پژوهي آيه تطهير

A Research Study of the Hadiths (Narrations) Related to the Verse of Purification

آيه تطهير يكي از آيات بيانگر عصمت خاندان ويژه پيامبر است. در ميان دانشمندان اسلامي، دو احتمال درباره مصداق اهل بيت در اين آيه، بيشترين طرف دار را دارد: «آل كسا و همسران پيامبر» و «خصوص پنج تن آل كسا». پژوهش در آثار روايي نشان مي دهد كه روايات ناظر به خصوص پنج تن آل كسا به حد تضافر مي‏رسد. خود همسران پيامبر نيز از پيامبر روايت كرده اند كه آيه تطهير شامل آنها نمي شود. همچنين پيامبر اسلام با رفتار و گفتار خود، مفهوم اهل بيت را ويژه همين پنج تن ساخته بود. در مقابل، معدود گزارش هايي درباره نزول اين آيه درباره «همسران پيامبر» يا «همسران و آل كسا» موجود است كه آثار ضعف در سند و متن آنها پديدار است. مهم ترينِ اين اسناد، روايتي منسوب به عكرمه و ابن عباس است كه عدم گزارش آن در منابع دست اول روايي فريقين، ضعف سند و ويژگي هاي شخصيتي عكرمه و ابن عباس، از ادله و شواهد ساختگي بودن آن است.

The verse of purification is a testimony to the infallibility of the Holy Prophet’s Household. Muslim scholars present two possible views about who are “the Holy Prophet’s Household” mentioned in this verse. Most of them agree that it is “Al-e- Kasa (people of the Clock) and the Holy Prophet’s wives” or only "the Five People of Al-e- Kasa" who are meant here. An inquiry into the transmitted hadiths shows that the hadiths which affirm that the verse means only Al-e- Kasa are strongly emphasized. The Holy Prophet’s wives themselves relate from the Prophet as saying that the verse they are not meant in this verse. Furthermore, the words and action of the Holy Prophet prove that the verse refers to none other than Al-e- Kasa (i.e. the Prophet, Imam Ali- his daughter, Fatimah, Imam Hassan and Imam Hussein- peace be upon them). Contrarily, there is a number of accounts which consider that the verse refers to “the Holy Prophet’s wives” or “Al-e-Kasa and the Holy Prophet’s wives, but the weakness in their texts and authenticity proves that they are not reliable. These hadiths strongly rely on a narration attributed to ‘Akramah and Ibn ‘Abbas. Given the fact that this narration has not come in the first-hand Shi’a and Sunni narrative sources besides the weakness of the authenticity and characteristics of its narrators- ‘Akramah and Ibn ‘Abbas-,it is rendered invalid.