نشریه مطالعات فهم حدیث
سال دوم شماره 2 (پیاپی 4، بهار و تابستان 1395)

This study investigates the meaning and the application of wisdom from the views of Allama Majlisi and Feiz Kashani. Studding the nature of the wisdom and its quiddity from the perspective of the two famous Hadithhologists of the eleventh century, whose approach to religious knowledge is different from that of the theologians, shows the importance of this research. Although both Feiz Kashani and Allameh Majlesi are Hadithhologist and have common views, they have different views in dealing with wisdom. Following Ghazali, Feiz states four meanings about the wisdom and then he believes in two theoretical and practical wisdoms, and considers special meaning for each of them that are different in functions. But Majlisi states six definitions for the wisdom and unlike Feiz, tries to collect all the six meanings and consider a single reality for the wisdom but by affirming the fifth meaning of wisdom as an allegory, as well as the rejection of the sixth meaning of wisdom that has been expressed by philosophers, in fact he questions this unity of the meaning of wisdom. On the other hand, according to the meanings of wisdom they attempt to bring Narratives as a witness to their claims that some of them have been mentioned in this scientific research so that their thinking can be clarified in this regard. The ultimate objective of this scientific study is to compare these two views and to highlight their similarities and differences.

One of the textual indications for the understanding of the Quranic verses is attention to text style and its context. Allameh Tabatabee in al-Mizan and Muhammd Izat Darvazah in his book, al-Tafsir al-Hadith are used greatly from this theorem. According to Allameh Tabatabee, Siyaq of the verses is the best indication for better understanding of the intention of a verse and based on Darvazah inattention to the siyaq of the similar verses can cause misunderstanding of the real ends of verses. So, these two exegetes have used abundantly from siyaq in the variety functions in their interpretation. Since these commentators have applied lots of narrations in their works, and on the other hand, interpretative narratives are not correct totally, usually they verify them through siyaq. They have evaluated interpretative narrations in eight categories: four kinds are common between them and each of them has individual type.

Mubahatah is fiqh term that is derived from the expression “bahatuhum” in a single hadith in al-Kafi’s book. Hadith “mubahatah” is valid in terms of chain of the transmission. therefore, it has been invoked in fiqh books. As a result of ambiguous meaning of mubahatah, Jurisprudences are divided into two groups on the meaning of this term. Some have translated it as a “false accusation” and based on this hadith they permit accusation of heretics. On the contrary, some have interpreted it as “convincing and providing firm proof” against the oppositions, thus reject any act that may prepare ground skepticism and heresy. Based on the results of analysis of the text, the view of the second ground was rejected and upon analysis of signification of this hadith with emphasis on such moral reason as supported by the Qur’an and hadiths, the opinion of the second ground was also rejected. Thus, acceptance of this hadith is tantamount to undermining the religion and providing a false picture of the ethical teachings of Islam, and therefore, despite its valid chain of transmission, this hadith is invalid.

Due to the hadith "Man-Balagh", traditionalists narrate some moral hadiths without any chain. This matter causes some mistakes about the validity and accuracy of hadiths like the hadith of "al-Shaikh among his people is similar to a prophet in his nation". Therefore, it may be considered that elders are superior to the young human and have superintendence. Looking at this hadith, what comes to the mind is how the Hadith chain is, what is the meaning of the al-Shaikh, and whether its similarity with the prophet is correct and whether it conforms to other verses and narratives. In the present study, the descriptive, analytical and library methods are answered to the above questions. With reviews done, it is found that the hadith has not been included in authentic Hadith sources (not Shia neither Sunnis), and have not present an authentic chain for it. In Sunnis sources, its text has been narrated with four different phrases, so that we can say one narration of the hadith, explaining other one and three others are intending to expand the activities of "al-Shaikh", from home, afterward family and relatives, and then crowd. Also the word "al-Shaikh" refers to the adult, head of the family, scholar, scholar of religious knowledge, expert, and honorable, and the term "Ahl" refers to the wife, family, followers, and followers of the person. The hadith commentators have taken the meaning "the adult scholar" for it. With the duties that the Quran calls for the prophets, it cant be true except the old scholar. If the hadith implies adherence, from the viewpoint of the Holy Quran and Hadith, the adherence without expertise is rejected.

: Some traditions denoting star fall on Imam Ali's house counted as a proof of his prophet's succession in some Sunnite and Shiite traditions. This descriptive – analytic research identifies them and investigates critically these traditions in Shiite and Sunnite books. Star fall on Imam Ali's home is unacceptable due to the various proofs. These kinds of traditions make skepticism and doubts for ignorant instead of possessing virtues for our Imams (Pbh), and have a bad effects on some authentic traditions such as Ghadir and Manzelat. This phenomenon (star fall on Imam Ali's home) is unacceptable according to the scientific and rational principals, historical data's and have destructive approach to the households of prophet.

Injuryof Hadith, in different ways, is a distinct and well-known phenomenon of Muslim's Hadith legacy. Since, such an injury is directed at the document of Hadith or its text, the Muslim scholars paid attention to the criticism of document or text in order to accept or reject the Hadith. So, they have invented many methods and rules. Apart from which criticism had been taken historically precedence over the other or considered as a criterion, this important question raises that which one of both methods is authentic and that which one is prescribed to accept or reject a Hadith as a principal method, so that there is no need to criticize the other method? Does each of both methods serve individually for a specific Hadith? Or both of them should be applied for criticizing any kind of Hadith? Eventually, to what extent the results of these two criticisms do approve the Hadith expressed or issued by an Imam truly?In this paper written by gathering data through library study and the data criticized and analyzed through descriptive-analytical method, it is attempted to answer to the above- mentioned question and finally it becomes clear that it is necessary to use both of the critical methods to prove the accuracy of the Hadiths in general, except in the particular cases, depending on the kind of the text, one of the two methods is used. It is while that proving the accuracy of document or text does not require proving accuracy of its issuance.

Each science has its own premises, which acquiring those premises can provide correct understanding this science. One of these religious sciences is Feqh al-Hadith which at observing its correct premises helps the researcher to deduce the meaning of narrative texts. Interpretation of al_Bayan Fi al_Movafeghate Bain al_Hadithe va al_Quran by 'Allama Tabatabai with respect narrative approach and also Allama's attempt to explain the compatibility of interpretation the Ahl al-Bayt (AS) with the Quran has a series premises of his own Feqh al-Hadith. Scrutiny of the precious interpretation as the first of work Allama in the field of interpretation shows that he in his interpretation implicitly or explicitly considers some premises understanding of hadith that include: authority of the traditions of Imams in the commentary, invalidity of the companion hadiths and their followers, the necessity of agreement of Hadith to the Quran, Possibility of changing in text of the hadith and lastly lack of opposition among Imams speeches.