نشریه مطالعات فهم حدیث
سال پنجم شماره 2 (پیاپی 10، بهار و تابستان 1398)

Narration or Sunnah is one of the most important sources of Islamic studies after the holy Quran which is categorized in two types: Motavatir</em> (the narrators of which are so many that there is no possibility of fabrication) and vahid</em> (the number of its narrators is less than the former one).The second category is acceptable in the field of practical law and jurisprudence but in the case of theology it has been a subject of dispute among Muslim scholars even though it is acceptable when there is another clue to establish its authenticity. In this paper, authentic khabar vahid</em> is studied in descriptive- analytic method from three angles: (as a specific divine proof or hojjah</em>, a proof which brings an uncertain presumption, a proof to follow its content). Following khabar vahid</em> in the field of theology as a specific divine proof is unacceptable, because it is a circular proof. Likewise, as a proof which brings an uncertain presumption it is not acceptable due to the fact that in the case of theology only a proof and evidence that leads to certainty is valuable. But as a proof to follow its content disregarding its chain and Isnad</em>, it is worthy and can be regarded as an authentic proof.

There is a hadith narrated from the Prophet (pbuh) with different wordings but with a single focus, based on which the risk of pretense for fasting is nullified. This hadith comes from a number of hadith books from Sunni sources; however, it has been mentioned in some Shiite hadith sources as well. The evaluation of the documentation behind this hadith encounters challenges in its genealogy, as well as problems with regards to the trustworthiness of some of the narrators of this hadith, causing this hadith to be considered among those with weak documentation. However, the point that is more important than the documentation of this hadith is the content and text of the hadith. Besides the weakness in this hadith due to the fact that it is somewhat in contradiction to the Holy Quran, the formation of the family of this hadith challenges its validity to a large extent. There are numerous valid hadiths which emphasize the risk of pretense in doing various religious rituals of Islam including fasting in order to warn the believers not to fall into the trap of this sin. The current study utilizes an analytical - descriptive method based on library studies and available documents to shed some light on some of the suspicions with regards to the documentation and content validity of this hadith.

Knowing God through God not only has been emphasized in numerous narrations, but also has been introduced as the only way to know God. In interpreting these narrations, various viewpoints have been suggested by narrations transmitters, theologians, philosophers, and mysticism researchers. The main narrations in this regard have been collected, classified, presented, and evaluated in the article at hand. The findings demonstrate that interpreting these narrations as knowing God through Divine power</em>, knowing God though reliance on Divine paths</em>, knowing God and the Divine creation</em>, priority of knowing God to knowing creatures</em>, knowing God through knowing creatures</em>, knowing God through creatures' modes of existence</em>,and knowing God through negation of creatures' attributes </em>is not acceptable, but interpreting them as knowing God through Divine exposition</em>, knowing God though God's mediation</em> (the argument of truthful ones), and knowing God intuitively</em> are acceptable, and in the light of the existence of different semantic levels in the narrations on the one hand and the existence of narrative or intellectual evidences on the other hand, we can agree with these interpretations.

Sunni Rijal</em> researchers are agree about effectiveness of narrator ethics and his expertise but they differ on the role of his ideological orientation in his validation. So, this study has reviewed the three terms ''Rafezi, Nasebi</em> and Shiite'' in the Sunni Rijal</em> works that are related to ideological orientation of the narrators to find out whether these terms were effective in validation of the narrators that are attributed to these terms or not? The study shows that these terms have played an important role in trustworthy or weakness of the narrators. Of course, these roles have not been far from prejudice, since their function was not the same and most of them weakened the relevant narrators to Rafezi</em>, but they validate the relevant narrators to Nasebi</em>. This means that they have paid attention to some of the companions and only have known insulting to them as their red line.

Mohammad Nasser al-Din Albani is one of the prominent and influential traditionalists in Salafism. he has authored many useful books on various subject matters, which have been widely published in Islamic States. In a part of the book Seeking Recourse: Kinds and Rules</em> entitled “Weak Traditions on Seeking Recourse,” Albani makes a point of “Seeking Recourse to the Right by the Requesters”.  With this tradition which clearly expresses seeking recourse to the Right by the requesters from God, he has found faults, which he calls a fake one while belittling Atieh Oufi. Through Referring to books on ascertaining and negating justice, Atieh Oufi’s trustworthy and sense of justice is understood, and the misunderstanding about the so-called change (from bad to good) regarding Atieh and his being a Shia – which were put forward by Albani – are dealt with. Ascertaining injustice in Atieh because of his so-called change is because of reliance on a tradition by Mohammad Bin Saib Kalbi, in which Atieh is a sole narrator of a tradition and, thereby, is accused of lying.  Ascertaining injustice in Atieh because of his so-called Shi’ism is also rejected, as this is an allegation based on invention; it will be shown that this must not be paid attention to after proving the honesty of the narrator and his sense of justice.

A notable number of Sunni exegetes of the Qur’an based on the prophetic traditions which introduce the Qur’anic chapter “Ḥamd</em>” as the example of the term “sab'an minal-mathānī</em>”, preferred this implication to other views. To assess this interpretation, the question arises as to whether the Prophetic narratives applied for Sunni exegetes in order to prove their claim have the capability to prove such a point, regarding their context (Matn</em>) and chains of transmitters (Sanad</em>). In this paper, prophetic narratives are categorized according to their chains of transmitters. Because of the similarity of the text of various narratives, it is concluded that all these narratives refer to one Prophet's speech while speaking with one of the Companions (most likely ‘Ubay</em> bin Ka'b</em> or Abu Sa'</em>ī</em>d</em> bin Mu'all</em>ā</em>). The denominator of all traditions introduces "S</em>ū</em>rah</em> al-Ḥamd</em>" as a s</em>ū</em>rah</em> that has been not existed in the previous revealed books and afterwards the recitation of the eighty seventh verse of S</em>ū</em>rah al-</em>Ḥ</em>ijr </em>ends the speech. Sunni exegetes argue that the verse “wa laqad </em>ā</em>tayn</em>ā</em>ka sab'an minalmath</em>ā</em>n</em>ī</em> wal-Qur’an al-‘A</em>ẓī</em>m</em>” which emphasizes on the virtue of S</em>ū</em>rah</em> al-Ḥamd</em>, points to the position of “sab'an minalmath</em>ā</em>n</em>ī</em>” for this S</em>ū</em>rah</em> as well. However, reviewing of these narratives indicates that possibly they suppose the word “al-math</em>ā</em>n</em>ī</em>” - as referring to the past - as part of the revelation of the Qur'an which is similarly existed in the previous revealed scriptures and then are repeated in the Qur’an, but the phrase “al-Qur’an al-‘A</em>ẓī</em>m</em>” refers to the part of the Qur’an that is not mentioned in previous scriptures and is specific to the Prophet of Islam (p.b.u.h)

One of the tools used for recognizing historical trends is study of historical documents and evidence. After martyrdom of Imam Hussein</em> (as), Tavvabbin</em> uprisings have been from the most important Shiite actions and trends. It seems that the historical and analytical rereading of Imam Sajjad</em> (as) prayers can serve as a historical evidence to clarify the true nature of these uprisings. This research shows that remained hadith literatures from the second and third centuries A.H. are as the important evidences in the recognition of historical events. Moreover, dateline of hadiths and the attention to their context can have important implications in understanding the true meaning of hadiths. Since the most important heritage of Imam Sajjad</em> is Sahifah Sajjadiyeh</em>, firstly, his relationship with the social groups of the community at that time has been investigated and then his payers will be explored. This research study some evidence and documentation that proves the role of Imam Sajjad</em> (as) in shaping the uprising of Tavvabbin</em> and events of the first century.

One of the widespread activities of Takfiri Salafiah, in the direction of hostility with their opponents including Shia and other Islamic religions, is criticizing their beliefs and opinions. But these critiques are made in contrast with the right principles and rules of criticism and thus, themselves should be critically analyzed. This paper firstly introduces the Takfiri Salafiah and then, investigates their various methods in referring to hadith and in opposition with opponents. For each method, some instances are mentioned and the criticism of the method is presented. By a survey of various works of Takfiri Salafiah, it is shown that they have utilized methods such as elimination of hadiths form sources, distortion of hadiths, referring to week and fake hadiths, accusing hadiths to be week or fake, and improper fragmentation of hadiths in order to criticize their opponents.

One of the damages done to Hadith is the manipulated publication or incorrect interpretations of the traditions of Ahl al-Bayt about their qualities and virtues that lead to exaggerated beliefs in some cases. The present study conducts a documentary and implicational analysis of the hadith known as, "you can attribute any good quality to us (Ahl al-Bayt) after considering us only as the servants of God", that gives the illusion of exaggeration according to some interpretations. Hence, the present study seeks to answer the following questions: Has this hadith been narrated by valid sources of tradition of both Sunni and Shia? How was the issuance atmosphere of this tradition? How were different narrated types of this tradition? What information does the analysis of reliability of Hadith narrators according to the sources of Rijal knowledge gives us about the quality of the obtained hadith documents? What does the phrase "inconceivability of the virtues of Shia Imams" mentioned in this tradition, mean? Is it possible to attribute all virtues to Ahl al-Bayt? How could we explain the relationships of Shia Imams with God as God's servants? What is the approach of the mentioned tradition to the consideration of Shia Imams as prophets? According to the result of the present study, the mentioned hadith written in Al- Khisal, compiled by Sadooq, is an authentic hadith in terms of document and chain of reliable narrators, and the content of the hadith tends to deny any exaggeration from the sacred realm of Ahl al-Bayt.

Abdullāh Ibn ،Abbās is one of the well-known companions of the Prophet Muḥammad (pbuh) and outstanding exegetist. His popularity in the realm of interpretation has led to his attribution to narration of untruthful and contradictory traditions, like fasting traditions. Based on library method and data analysis, this research has unraveled the contradiction of fasting traditions; which some parts of them are related to abrogation and non – abrogation of verse 184 of Sūrah al-Baqarah (The Cow) and some are about breaking fast and not-breaking while traveling and has concluded that traditions denoting non – abrogation of aforesaid verse and traditions denoting necessity of breaking fast while traveling, are preferred because of the congruency with the context, philologist's opinion, preponderance of traditions the most to the least etc. Meanwhile, based on %80 conformity of Ibn ،Abbās interpretive narrations with Imāms (pbut) traditions, his accordant ideological - political position in defense of Imāms (pbut) and also Ibn ،Abbās affirmation, himself, about learning to Imām ،Alī (p.b.u.h), present an independent criterion – as one of the external preponderant(s) – to solve this contradiction that is his narrations conformity with Imāms traditions (pbut).

Majlesi</em> in the fourteenth volume of his book 'Bihar al-Anwar' entitled: "al-Samā</em> wa al-Ā</em>lam</em> book" pays to description and interpretation of hadith texts and somewhat has solved hadith issues. His statements reading the Qur'anic verses and traditions are worthy of consideration. This research, which is done by descriptive-analytic method, seeks the methods and principles of Hadith Comprehension of Majlisi</em> in "al-Samā</em> wa al-Ā</em>lam </em>book". Results show that Allamah</em> at the beginning of any subject has brought the Quranic verses related to that subject and also at the necessary situations he has expressed explanation and commentary for the verses. The most important principles of the Majlisi</em> in the description of the traditions of this book are confirmation of the correctness of the text; explaining the concept of singular words in narratives by using Quranic verses and the views of the lexical scholars; attention to the combined meanings of compound vocabulary, such as metonymy, irony and metaphor and proverb; critique of hadith; using of related verses; using of famous and related hadith and the formation of the Hadith family; recognition the causes and space of the issuance of narrations; paying attention to clear and ambiguous verses; the use of experiential sciences in design of concepts and specialized educations

Ibn_Qirnas, among the Sunni contemporary Saudi Quranic scholars who, with the controversy in narratives, considered the Hadithic heritage of Muslims to be unreliable and considered the Quran as the only source of deserving of religion. Through the entire book of al-Hadith and al-Qur'an, he adhered to this and has generalized this ruling with other traditions of the written heritage of Islam, with the controversy in his selective narratives of Sahih al Bukhari and Al-Kafi Kulayni, and the false reading of them, although this, Has a controversial situation and the controversy is just to persuade the audience to express the exact examples.This research attempts to introduce the character of Ibn_Qirnas, his works and principles, and, by focusing on the book of al-Hadith and Al-Quran, he has presented how he interacts with narratives, and criticizes it in terms of its textual, structural, methodological, and non-existent Having the evidence of Ibn_Qirnas, following incomplete and selective criticism, has acquired a sectarian, self-righteous, and moral interpretation of the verses.