نشریه مطالعات فهم حدیث
سال هشتم شماره 2 (پیاپی 16، بهار و تابستان 1401)

In the current study it has been tried to, by investigating the dominant structure and framework of “Usul al-Kafi”, explore the influence of the predecessors on Kulayni in the compilation and codification of this book. With the same goal and the use of the descriptive-analytical method, the dominant structure of the narrations arrangement and the “adaptation” or “initiative” theory of Kulayni in the compilation of Usul al-Kafi have been investigated. The author in the current study has tried to indicate that the subject-oriented method of Kulayni in the arrangement of the Hadiths even in innovative cases have been most impressed by its predecessors. In this regard, Kulayni has utilized the books “Al-Mahasin” by Ahmad Ibn Khalid Baraghi, and “Basaaer Al-Darajaat” by Muhammad Ibn Hassan Saffar. Also, the investigation of ideas of some orientalists who consider the compilation of Ususl Al-Kafi to be influenced by the rationalist approach of the Baghdad hadith school shows that this book has been a manifestation of the textual approach of the Qom hadith school.

“Hadith difference” is one of the problems facing the researchers involved in Islamic sciences, especially hadith sciences. The reason is that, in many cases, scholars of different branches of knowledge encounter two or more different hadiths about a subject. These scholars first rely on the hadith itself, and then come up with solutions to resolve differences and find authentic hadiths among conflicting hadiths using other evidences. The scientific efforts of scientists continue due to the importance of the issue of differences in narrations. “Ayatollah Sayyed Ali Sistani” has presented some opinions and worked on this issue. These opinions can be very helpful in being innovative, discovering unknown areas, and solving the problems related to the knowledge of hadith differences. Based on his scientific findings, the first step of research to resolve the differences in hadith is to know their causes in the stages of issuance and receipt. In addition, some of these differences are unreal and stem from not understanding the hadiths accurately, not knowing the style of the words of the Ahl-o-al-Bayt (AS), and their various officials. The modals of the hadiths, such as knowing the conditions of the addressee, the society and the custom of the prophet, can also affect the correct understanding of the hadith and the way of resolving the differences among the hadiths.

Ishaq Ibn Nakhai Ahmar (AD 284 AH), a Shiite muhaddith of the third century AH, has a special place in the transmission of the Imami hadith heritage. He has been introduced among the companions of Imam Hadi (AS) and Imam Askari (AS) and also among the students of Imam Javad (AS). Some specific books has been enumerated for him; Including, Majalis Hisham and Akhbar al-Sayyid, the latest one has been among Sheikh Kulini›s sources in compiling his book (Kafi). Ishaq Ibn Muhammad has been accused by some of the early Rijals of fabricating hadiths, lying, corruption in religion, and exaggeration. This is despite the fact that he has benefited from the authenticity of some scholars, especially his contemporaries such as Abtahi, the author of Tahzib al-Maqal, Behbahani and Zanjani. This divergence of opinion about him necessitates a more accurate understanding of his character. The near-incompleteness of the evidence for his attestation, along with the available evidence of his corruption and undermining, leads to a serious rejection of his promise to authenticate. This study has quoted the speech of Rajali scholars and has tried to get a more accurate knowledge of him. The research method is descriptive-analytical.

Citing the hadiths of the Infallibles (AS) and explaining the various semantic aspects of the narrations is one of the most important concerns of Mulla Sadra in explaining the issues of transcendent wisdom. One of these hadiths that Mulla Sadra has used in many cases is the hadith known as "La Obali". According to the narration, God states that He created some human beings for heaven and others for hell and He is not afraid to do that. This article by descriptive-analytical method and reviewing several works of Mulla Sadra has conclude that this hadith is sacred and accepted by Shiites and Sunnis. Study of Shiite and Sunni narrative sources shows that no hadith can be found that exactly matches the words intended by Mulla Sadra. Nevertheless, there are hadiths from which the meaning of Mulla Sadra is inferred to some extent.

Islam has paid attention to the strengthening of the body, training and comprehensive preparation for it because it is the means of perfection of the human soul. The present article has been done using the analysis of the content of the narrations, extracted from the books of Shiite and Sunni narrations. Due to the fact that the Islamic society needs to study and adapt social activities, especially the category of games and sports, which in a sense is a tool of human education with religious resources. Based on the studies and identifying the categories of sports and games, it is observed that the encouragement of sports and games in the narrations and participation in it has been highly emphasized in Islam from an educational and public point of view, which shows the comprehensive view and responsibility of Islam to both, the physical and mental aspect, and it can be considered as the most important factor of health and physical activity that should be placed firmly in the basket of families. But from the professional point of view, it faces challenges related to games and sports that require the consensus of sports experts, religious and the government authorities in the country with setting the comprehensive, integrated, up-to-date laws and clear indicators and criteria to address issues in this area.

One of the distinctive issues of Shia is Nikāh al-Mut’ah or temporary marriage. There are one hundred thirty seven narratives in Shia sources in which directly deal with the issue and present it in detail as well as its legal rules and conditions. Mut’ah, its legal allowance, and conditions are a sensitive area of disagreement in Muslim societies. Thus, we seek to explore the issue in Shia narratives through the content analysis method. In this regard, first, we recognize and extract twenty related titles and three hundred forty one subtitles of the issue mentioned in the narratives, and then we classify the data into three topics of Holiiat (allowance), legal conditions, and Hormat (prohibition) and analyze them qualitatively. The findings indicate that the legal allowance of al-Mut’ah is reflected directly or indirectly in narratives with high plenty of 97%. In addition, we interpret the narratives that forbid the Nikāh or fail to understand the rules of Nikāh in a way that avoids any misrepresentation of Islam.

Hassan Ibn Zayn al-Din Ameli is one of the prominent Shi’a scholars in the 10th and 11th centuries AH in Jabal Amel region, who, with a document-oriented approach to hadiths, turned to refining hadiths of the most important Sources of Shi’a Hadiths and took a step further in promoting Shi’a hadith knowledge by presenting his rijal, jurisprudence and hadith critiquein various books. Therefore, Sheikh Hassan’s scientific position and critical approach to narrations make it important to know his critical hadith ideas. The present study has been compiled in order to identify how the teacher’s interaction with injuries related to the rupture of narration documents and in the scope of two books, Muntaqi al-Jaman and Ma’alim al-Din, by library study method and descriptive-analytical approach. Following the study of the opinions of earlier scholars such as Allameh Hilli, Shahid Thani and Moqaddas Ardabili, his little attention to this type of document damage is observed and on the contrary, Sheikh Hassan’s method and more and more accurate attention to diagnose and correct these damage by referring to books Rejali and catalogs, recognizing the classes of narrators, using similar and famous documents and corresponding narrations of narrations are evident in other narration books. However, Sahib Ma’alim research has sometimes led to inaccurate analysis and early judgment due to lack of comprehensiveness and incomplete follow-up.

Hadith is one of the main sources of Islamic teachings. The commentators like the jurists and theologians، try to provide a genuine understanding of the verses of the Qur›an with the help of this valuable source. Although most of them are unanimous in the use of hadith، they differ in some details، such as referring to the hadith sources of other sects. The present study which is designed in a descriptive-analytic method tries to discuss the manner of Tasneem exegesis` interaction with Sunni narrations. Result of the research shows that Ayatollah Javadi Amoli considers the use of narrations quoted in Sunni hadith sources as permissible and gives a special place for this، In a way that his interaction is with Sunni hadiths، their critique and evaluation with reliable criteria such as coordination with the Holy Qur›an، authentic narrations and reason، and on the other hand، this interaction is to use the contents of their narrations in interpreting verses and consolidating the contents of Shiite narrations; This is not something that can be seen with such extent in previous interpretations and even in al-Mizan. Examining this issue in Tasneem›s exegesis، as a prominent and contemporary Shiite commentary، can present new strategies to the scholars of Qur`anic and hadith sciences. Also، the result of this research can be considered and cited in the field of interpretive studies، Figh al-hadith (apprehension of hadith)، and approximation of religions.

Madāʾen is an unknown or lesser known region that housed Shiite and Sunni narrators of various jurisprudential and theological tendencies during the second and third centuries AH. The families of «Banu Hakim», «Banu al-Sadaqah» and «Banu Musa» are among the Shiite hadiths of the Madāʾen. Understanding the interaction of narrators in one area with other hadith centers helps the researcher to assess the extent to which the narrators of one area are affected by the lack of information on the religion and jurisprudence or theology of the transmitters of an area. This research, organized by descriptive-analytical method and using library resources, after investigating the Shiite narrative families present in Madāʾen in the second and third century AH and counting the number of their narrations in the Shiite four basic hadith works, in ways of achieving The relationship between the hadith centers has been established and it has been concluded that the Madāʾen hadith tradition has been associated with other hadith areas such as Kufa, Basra, Wasit, Baghdad, Sham, Khorasan, Egypt, Tbilisi.

Despite its prominent position in scriptural propositions and despite its importance in “Shia jurisprudential mysticism,” the idea of “self-knowledge” is the subject of various disputes, including a dispute over its most significant scriptural proof which is the hadith “whoever knows himself knows his God.” Yet it is crucial to know that not only the claim over the invalidity of the hadith is unacceptable, but overlooking all scriptural verifications for this hadith and focusing on justifications like “Quranic confirmations,” “semantic frequency,” or “the rule of the consolidation of weak hadiths” are worthy of consideration. For though the aforesaid hadith is at first sight a weak (Morsal) hadith and is not reliable, but it is possible to prove its validity by relying on “the consolidation of conjectures” and by an aggregation of a collection of “documentary and significative postulations” like: “the credibility of sources”; “inclusion in the credible collection of One Hundred Words”; “excellency of letter and spirit”; “semantic or schematic frequency”; “scriptural reputation”; “acceptance by the erudite” and “support by Quranic, argumentative, and intuitive confirmations,” and in doing so, reinforce one of the most important principles of mysticism and methodically found an “Islamic pedagogical system” upon it.

There is a chapter in al-Kafi entitled “along with faith no evil deed will harm, and along with disbelief no good deed will benefit”. It includes six hadiths that imply that evil deeds will cause no harm to the faithful, and good deeds will not benefit the disbelievers. The Quranic verses confirm the latter point but contradict the former one. The authors of this essay intended to resolve this apparent contradiction by examining the text and the transmitters of the hadiths. Only two out of the six hadiths are directly related to the theme of the chapter, of which just one is reliable. On the surface, the hadiths appear to be in contradiction to the Quran, Sunnah and the intellect, which may lead the community of the faithful to corruption. The belief that «along with faith no evil deed will harm» belong to the Morjiite sect which was damned by the Prophet (S) and by his household (A). Perhaps this sect attributed the idea to the Imams (A) in order to authorize their school of thought.

Analysing the meaning of the narrations about the believer salvation, including sinner and righteous, is one of the complicated topics in theology regarding the belief in monotheism and the avoidance of polytheism. Citing the apparent meaning of these narrations, regardless of these themes: ‘Is the salvation of the monotheist with deeds auditing?’ or ‘Is salvation without auditing the purpose of narrations?’ has consequences such as being from the paradise of the sinful believer without questioning, conflict with the narrations about the conformity of the Hereafter punishment with worldly act, etc. With a descriptive-analytical method, the present study aimed to express semantic aspects and conflict resolution alternatives of these narrations by analysing documents, paying attention to the issuance and written origin of narrations, validating sources and analysing the hadith explanation approaches of the two sect scholars. The results indicated that we had reached the techniques from “Absolute Acceptance” to “Absolute Denial” of hadiths, often organised with divine justice to adapt and harmonise. Restricting the meaning of words and interpreting the apparent meaning on issues such as not doing disruptive and denying acts of faith, the believer succeeding in repenting of sin, not going to hell, etc., are the solutions of the scholars to the understanding profound meaning of Imams.