آية حبس الشمس و ردها بين أهل السنة و الشيعة الاثني عشرية : دراسة عقدية نقدية مقارنة

الملخص EN

This research came to address a doctrinal problem in which the Twelver Shi’ites abandoned the correct belief, which is the sign of the sun returning to Ali (may god be pleased with him).

when they wanted to solidify this creed, they began to claim that it happened to Solomon, (peace be upon him), and after him for our prophet Muhammad (), and then for Ali, (may god be pleased with him).

they believe that Solomon (may peace be upon him) was the trustee of his father, the prophet David (peace be upon him) and that Ali (may Allah be pleased with him) was the trustee of our prophet Muhammad (), just as Joshua bin nun was the trustee of Moses (may peace be upon them).

the Twelver Shiites agreed with the Sunnis in believing that the sun stopped for the prophet Joshua bin nun, but they disagreed with them in saying that it stopped for the prophet Solomon and Muhammad (peace and blessings be upon them), as well as its response to Ali (may god be pleased with him).

in the context of the inference of the Twelver Shiites on the sun that stopped for our prophet Muhammad (), they relied on the analogy that it stopped for the prophet () on the night journey and the day of the trench.

they used an analogy of the saying of the prophet (): “you will certainly follow the pathways of those who came before you”, and the statement of ash-Shafii’i: “no miracle is given to a prophet except that our prophet is given an equivalent or greater than it”.

since the sun stopped for Joshua bin nun, something similar must have happened to our prophet too.

they also based this two narrations that mentions that the sun stopped for Ali (may Allah be pleased with him).

the reason for that is that they claim that he was the trustee of the messenger of Allah (), so it was in accordance to them a form of obedience to the messenger of Allah ().and by discussing the evidence for the Imamiyyah in this study, it was found that it revolves in terms of validity between being weak or fabricated.

the wordings mentioned in these evidences goes against the sharia and sound reasoning.

in this research, i have tried to refute their evidence in detail, and have shown different aspects of response-from the sharia point of view and from sound reason-both regarding the text and its content.