نشریه مطالعات فهم حدیث
سال دهم شماره 1 (پیاپی 19، پاییز و زمستان 1402)

Proverbs have not been classified into innocent and non-innocent speech. This article aims to provide two examples of narrations containing proverbs like "a wise person is whom learns from the experiences of others and their fate" and "It is more justifiable to be miserly than to be a tyrant" to illustrate the importance of such a distinction. To achieve this, the approach involves identifying the source and speaker who used a specific word in Shia and Sunni works. Once identified, other sources and speakers who used the same word during the same period as the initial source are gathered. This analysis contained the date of speech sources and the distance between the authorship. Additionally, we examine the narrators from a scientific perspective and consider any differences between the texts in various sources. After researching multiple sources, we aim to identify a unifying narrator who has incorporated into their work. The original narrators mentioned were not the Prophets (peace be upon them), but rather learned individuals such as Amer bin Saasa' and Marthad bin Saad, who was one of the members of the Ad delegation and the first to speak. This is a significant discovery regarding the origins of these allegorical expressions. In the second half of the 3rd century and the second half of the 2nd century, certain words were published and entered into traditions as proverbs. This indicates the impact of narrations in later sources of folk proverbs.

According to authentic narrations, the glorifications of Hazrat Fatima(peace be upon her) is a gift from the Prophet(peace be upon him) to her. But there is no certainty about the narrative sources about the dignity of issuing these rosaries. The present research, while emphasizing the correctness of the glorification of Hazrat Fatimah (PBUH), has been organized in an analytical-descriptive method with the aim of analyzing the traditions of "the dignity of issuing it". The result is: the story of the servant's request is a collection of narrations that is mentioned as the dignity of issuing these rosaries and was first narrated by Tayalasi in the first decade of the third lunar century. In the Shiite point of view, all the narrations of this story are invalid, because first of all, most of the people who document it are unknown personalities or people who are known for lying and enmity with the Ahl al-Bayt (AS). And secondly, their text is also anxious. The reason why Sunni sources pay so much attention to this story is to use it to justify the usurpation of the financial rights of the Ahl al-Bayt (peace be upon them) by the first and second caliphs. Theologians such as Ibn Hajar Asqlani, Nuvi, etc. have also pursued the same goal.

The issue of Jesus Christ's following of Imam Mahdi has a specific position among Islamic traditions. The current research attempts to study this in a descriptive-analytical way and with a history approach. Moreover, it aims to restate this based on Hadith discussions and different approaches of Shia scholars of hadith. Results show that this issue hasn't been dealt with in a uniform way and there has been at least 4 discussion era for that. It is mentioned first in a book attributed to Salim under the discussion between a Christian monk and Imam Ali. It's also mentioned under a narrative-interpretative discussion in books attributed to Ali ibn Ibrahim Ghoomi and Forat Kufi. You can later see that but not very clearly mentioned by scholars like koleyni and Toosi. The issue finds its golden era with sheikh Saduq and it becomes confirmed. Later in next eras it also finds its importance with later scholars and one can see the issue in relation with some belief discussions. Although this issue doesn't have a correct evidence among Shia traditions based on principles that rule the science of rejal and derayah but its multitude quote among both Shia and sunni sources shows its value and importance.

The first method used by Islamic historians under the influence of muhaddithin (traditionists) in narrating and writing history is narrative history, where the historian, like a narrator, is content with merely quoting hadith and in the case of criticism, he is limited to checking the authenticity of the narrator.  At the beginning, the historian has established the competence of the hadith narrators in the manner of scholarly knowledge and the art of jarh (criticizing) and of ta'deel (praising), and due to the similarity of the style of criticism and review of history to hadith, having sufficient knowledge of hadith documents, the degree of authenticity and unauthenticity, the narrator's injury and modification, and the content of hadith. In this way, a series news documents endeavors to gain the help of ilm al-rijāl; literally meaning 'Knowledge of Men', but more commonly understood as the Science of Narrators) as well as jarh (criticizing) and of ta'deel (praising) and it shows a clear picture of the origin of history from inside the hadith. Islamic scholars as well as western historians such as Shakht, Yanbal and Motsky, who have a background in criticizing hadiths, have relied upon the method of historical analysis of texts and evaluating them through independent and external examples in their research. Therefore, the main goal of this research is to investigate the historical atmosphere of the narrators about whom there are criticisms and corrections (jarh (criticizing) and of ta'deel (praising)) and according to the necessity of resolving the conflict in the way of (document-text analysis) focusing on the conflict part of the Rijal’s opinions, this research validates these statements and analyzes and looks into a bit of the history of these conflicts. This research is organized with the descriptive-analytical method and the use of organized library sources and by implementing the document-text analysis method in the science of Shia scholars, narrators such as Hisham bin Hakam and Yunus bin Abd al-Rahman, who have conflicts in their validation and weakening, are known as common texts and by taking advantage of the series of Rijali’s documents and drawing a chain of confirming and weakening narrators, it is possible to date and validate the history of these conflicts. As a result, by drawing a network of Jarh narrations and traditions of Hisham bin Hakam and Yunus bin Abd al-Rahman, the common link of these traditions is Yaqub bin Yazid and Abdullah bin Hajjal, and it can be found that they played a central role in the publication of Jarh traditions.

The issue of the collection of the Quran has been a topic of debate due to the existence of different and contradictory traditions. This research aims to shed light on this issue by examining the narration of Maghtal Ahl Al-Yamama, which is one of the narrations related to the collection of the Quran during the time of Abu Bakr. . By doing so, the time and spatial origin of this narrative were determined. This narration has been narrated in seven narrative sources before Sahah Seth, after drawing the diagram of documents; it was initially thought that Ibn Shihab Zohri was the main common link of this narration. However, after further investigation, it was discovered that only two of the five branching ways from Ibn Shihab were not single ways, namely Yunus Ibn Yazid and Ibrahim Ibn Saad. Considering the comparison of the frequency of quotations from these two narrators and the appearance of the first writings in the analysis of documents and document-texts, the effective role of Ibrahim Ibn Saad with the branching of ten ways in the publication of this narration was defined. The content of this narration highlights the role of Omar, Abu Bakr, Zayd Ibn Thabit, and Khozaima in the subject of the Quran, and it was determined that it was published in the period of the second or third quarter of the second century.

The question of exceptionality has been discussed in certain field of Islamic sciences such as the principle of Jurisprudence, Qur’anic commentaries, and Hadith. In most bibliographic sources, especially in Qum circles, we find frequent references to the issue of “exceptionality” with a peculiar meaning. When we revisit the entry on Yunis ibn Abd al-Rahman in the concordance of Shaykh Tusi and Najashi’s (Biographical dictionary) we find a statement by ibn Walid that contains a discussion of the exceptionality of single hadiths narrated by Muhammad ibn ‘Isa ibn Ubayd that have been subject to different interpretations and analysis. In this article we discuss the approach to Shi’a hadiths and their development by jurists since the 5th century with special reference to Muhammad ibn ‘Isa’s narration of Exceptional hadiths and their authentication on the one hand; and on the other hand, we concentrate our analysis on the critic and rejection of views about the foundation of these exceptions. Such an approach is not found in earlier writings in any collection. In addition, by introducing a new hypothesis in this article, we attempt to analyze the foundations of exceptionality of single hadiths narrated by Muhammad ibn ‘Isa in their historical context.

Bad consequences and clarification of its factors, relying on religious teachings and analyzing the process of death, is one of the important topics within the realm of religion. In the verses and traditions, numerous factors that lead to bad consequences have been explicitly mentioned. Among these narrations, there are narrations in which the expression "died as a Jew or a Christian" is used. The scope of the application of this interpretation includes some religious principles and branches and committing some sins. The collective of these narrations indicates that factors such as the denial of the supposed Imam, persecution of Amir al-Mu'minin (AS), abandoning prayer, abandoning zakat, abandoning Hajj, and killing a believer lead to bad consequences and death among Jews or Christians. The role of these factors in the bad consequences of man is not the same, and each of them affects individuals differently, so that some lead to eternity in torment, and in others, the hope of salvation, although After enduring the fire of hell, it is imagined. This article, with a descriptive-analytical method, seeks to know the factors of the bad consequences according to the traditions in which the expression "Jewish or Christian death" is mentioned. Therefore, the understanding of these factors is important as they are closely related to human happiness. This article, with a descriptive-analytical method, seeks to know the factors of the bad consequences according to the traditions in which the expression "died as a Jew or a Christian" is mentioned.

Gratitude is one of the most important moral-religious virtues, as far as one can say gratitude is not only a moral virtue but the soul of all virtues because according to the Qur'an, the options before humans are either out of gratitude or out of disbelief. The dua Arafah of Imam Hussain (a.s.) is a long dua that the main theme of which is praising and thanksgiving to God, and from this point of view, it is a suitable source for defining and inferring different aspects of thanksgiving with a religious approach, which is the purpose of this research. To achieve the goal of this research, thematic analysis method was chosen because it is an efficient method for organizing and enriching scattered qualitative data. In the lexical and idiomatic analysis of gratitude, it became clear that the truth of gratitude is the fulfillment of one's right in the sense of "providing satisfaction". The theme analysis of thanksgiving in the dua Arafah, while confirming the above proposition, from a total of 70 basic themes and 10 organizing themes, resulted in three overarching themes of "blessing", "argument of praising and thanksgiving to God" and "how to praise and thank God". In fact, all the themes related to gratitude in the dua Arafa are categorized under the three general headings above and these three axes are explained through the organizing themes related to each one.

This research, with descriptive-analytical method, examined the issue of manuscript correction in a general view and then explained the corrector method of Ali Akbar Ghaffari (1924-2004) in correcting Hadith texts. The findings and results of the research showed that he does not accept the point of view of the correctors who consider the age of the copies as a criterion. Therefore, he based his correction method on finding the most correct version and prioritized the version with signature (base). In this regard, he tried to find multiple versions of the same text. In some cases, to find the correct copy, he referred to other sources left by the owner of the copy. Also, paying attention and referring to the main sources, including the Holy Quran, Shia and Sunni hadiths, interpretations, opinions of experts in the field of hadith, religious scholars, interpretation, jurisprudence and other experts were other criteria for finding the correct version. It should be noted that although critical corrections have been made, they are not included in the main text, but in a footnote, and the most important reason is to comply with moral and religious issues and avoid wasting copies.

Understanding Hadith’ enjoys a high ranking position among Shia scholars; however, Shia hadith thinkers’ understanding of the hadiths including religious hadiths is different. Some of the differences in understanding stems from hadith interpreters due to their diversity in their level of understanding people, their tendencies, the principles, and attitudes. What seems to bear significance is the difference in principles and foundations and the encounter of Shia scholars with narrative texts, which plays a significant role in the diversity of understanding the hadith. Among all these approaches, the discourse of textualism and rationalism of the 4th century scholars such as Sheikh Sadouq and Sheikh Mofid in the face of theological traditions are much discussed. It is obvious that the views of the holders of these two attitudes will lead to different understanding of the theological hadiths since the result of the textualism would be to stop understanding the text of some theological hadiths, and the result of of rationalism in the hadith will be the expansion of theological knowledge and evaluating it by means of reason. Having conceptualized understanding, rationalism, and textualism, the present study has used the historical and analytical sequence to examine  the distinctions of textualists and rationalists in some indexes including their conceptions and view on the acceptance of hadiths, as well as evasion from rationality through Ijtihad in theological hadiths, which causes different understandings in hadiths with regard to issues such as possibility of error on the part of the prophet, the deeds of servants, and the creation of souls before bodies.

The subject of this research is the typology of religious propositions، which deals with the classification of the conceptual structure based on the application of various types of religious propositions. The purpose of this classification is to create a context for the entry of religious propositions into appropriate and specific fields of application. For this purpose, an analytical method was used and its results show that religious propositions are divided into broad categories including: induced, deepening, tendentious, negative, insightful, structural, positive, instrumental, detailed and contextual knowledge, each of which can be it is divided into more detailed subcategories, and it specifies the areas of development and application of religious propositions according to the conceptual capacity of propositions in the fields of media and art, reform, propaganda, legislation and pathology, religious education, system creation , prioritization, religious science, rulings and ijtihad and areas of activity and planning. This type of classification considers the conceptual talent of propositions as a criterion for placing them in the appropriate positions, and for this reason, it largely prevents the dispersion and fragmentation of religious concepts, its tasteful selection and organization, the placement of concepts in the wrong place and therefore reduces the eclecticism.

Shia narrators of the first centuries of Hijrah have played a significant role in the scientific and cultural development of Shia by transmitting the hadiths of Imams (PBUT (to the next generations. Therefore, knowing them helps us to better understand the roots of the development of Shiite sciences and knowledge. Ali ibn Mahziar, the Companions of the later Imams (PBUT), was definitely of a great role in this advancement. This article aims to answer the question of what role Ali Ibn Mehziar had in the scientific and cultural Advancement of Shiites by using the historical approach and based on descriptive-analytical method of research. The results of research demonstrates that the knowledge, reliability and position of Ali ibn Mahziar before Imams (PBUT) led the preservation more than (700) of his narrations in authentic Shiite texts. By extracting these narrations, it became clear that Ali ibn Mahziar played a significant role in explaining the jurisprudence and jurisprudential issues of the society of that day with the report of (482) jurisprudential narrations. Also, Ibn Mahziyar has tried to propagate Shiite supplications in order to heal the sufferings of Shiites. On the other hand, the relations of this Shiite scholar with other hadith areas and the training of students led to the spread of the hadiths of Imams (PBUT( in the Islamic world.