عنوان مقاله [English]
One of the features of Ayatollah Ma‘rifat’s Al-Tafsīr al-Atharī al-Jāmi‘‘ is the compilation of the exegetical traditions of ṣaḥāba (companions of the Prophet) and tābi’īn (successors to the companions) along with the traditions of the Infallibles. The scholarly status of the author and his tafsīr and the sensitivity of the validity of ṣaḥāba and tābi’īn’s traditions show the importance and necessity of recognizing and introducing his viewpoint in this field. The present research, with regard to Ustad Ma‘rifat’s three basic opinions (i.e., his special principles of hadith studies, the quiddity and quality of his employment of exegetical traditions of ṣaḥāba and tābi’īn in Al-Tafsīr al-Atharī al-Jāmi‘, and comparative study of the quality of employing the exegetical ṣaḥāba and tābi’īn’s traditions, and the Ahl al-Bayt’s exegetical traditions in exegetical operations), claims that providing a specific meaning of ḥujjīyyat (validity) in exegetical traditions and considering the content critique of hadith compared to critique of sanad, has had a significant impact on Ustad Ma‘rifat’s considering the exegetical traditions as valid. On the other hand, the validity and value of ṣaḥāba and tābi’īn’s traditions does not mean their equality with Ahl al-Bayt’s traditions in rank; rather, he pursues two scholarly and promotional objectives in narrational interpretation: 1. Filling the gaps resulted from lack of sound traditions of Ahl al-Bayt in the interpretation of some verses, 2. Promulgation of the Ahl al-Bayt’s viewpoints among the Sunnī scholars and defending Shī‘a’s specific viewpoints.