نشریه مطالعات فهم حدیث
سال ششم شماره 2 (پیاپی 12، بهار و تابستان 1399)

In the critique of any Hadith's text, it is important to collect all relevant data and to apply the exact criteria of the critique. Sometimes, despite accuracy of the Hadith critic, he is not safe from error. This article seeks to answer the question of whether Allameh Shushtari's critique is sufficient enough to prove the falsehood of some hadiths? What are the damages of some of his critique in the field of interpretative narratives? This research is based on a library study method and an analytical-descriptive approach on four interpretative narrative. After the research process, the result was obtained that the author's critique, with the knowledge of the criteria of the critique of the hadith, has a shortcoming or inaccurate error. Its damage is in three categories: "Conflict with the Holy Qur'an and valid narrations, not paying attention to historical reports, uncertain and inadequate evidence in proving the narrator's religion". Ultimately, this article does not accept his claim to forge these hadiths.

Credit is one of the important criteria for selecting and quoting narrations from Sheikh Sadough. However, there is a difference of opinion among the scholars of hadith that criterion has been considered in all their narrations and writings. The present article is descriptive-analytical, that examines the validity of various narrations in Sheikh Sadough’s works from his viewpoint. The findings show that he – except the book "Man la Yahzoror Faghih" which accepts the validity of its narrations - in other works, other criteria such as: occasion with the content of the book and style, consider that article and the credibility of the narrative has probably been his next priority. Also, since the subject of validity in medical, doctrinal, interpretive and moral narrations has not been as important as jurisprudential narrations, the main criterion for his selection has not been established. However, it should be noted that in most cases, Sheikh Sadough has chosen narrations for which "invalidity" has not been established. And whenever he narrates an invalid narration, he refers to the invalidity and possibly the reason for its narration.

One of the narrations relied upon by the qur’ānic sciences scholars, Islamic jurisprudents, Qur’ān interpreters, and Qur’ān recitation researchers in their studies is the narration “Iqra’ kamā yaqra’ al-nās”. The text and transmission chain of this narration has been accepted by many scholars. Nonetheless, there are some who have not deemed its transmission chain to be perfectly sound due to the presence of a weak transmitter named “Sālim b. Abī Salama.” Of course, this narration exists in narration sources along with similar transmitter names “Sālim b. Salama” and “Sālim Abī Salama.” Since this narration is one of the important narrations used in Islamic jurisprudence, qur’ānic sciences, Qur’ān interpretation, and Qur’ān recitation, an inspection of the soundness of its chain of transmission seems to be necessary. In particular, it has been stated that the teknonym of “Sālim b. Salama” is Abū Khadīja and Abū Salama, and these two teknonyms have also been used for “Sālim b. Mukarram”, and in some narrations, the teknonym Abū Khadīja has been used without mentioning the name “Sālim b. Salama” or “Sālim b. Mukarram.” This might suggest that “Sālim b. Salama” is the same as “Sālim b. Mukarram.” Therefore, based on the interpretations made about these narration transmitters in the Rijāl sources, the narrations under all these four transmitter names were extracted from the narration sources and were examined with regard to the narration transmitter, narration text, the narrated person, and the narration sources so that the last narration transmitter could be found and the soundness or weakness of the narration could be decided upon. The results of the examination of the narration text, the narrated person, and the narration sources indicated that “Sālim b. Salama” and “Sālim Abī Salama” were the misspellings of “Sālim b. Abī Salama”, and this person is different from “Sālim b. Mukarram” who has narrations on the Qur’ān interpretation and the Islamic jurisprudence.

Abu Basir Layth b. Bakhtari was among the transmitters of Imam Baqir and Sadiq’s hadiths. The majority of preliminary raja’alites remained silent on the validity of Abu Basir Muradi. Among them, Ibn Ghazairi’s perspective stands out. Although he reports on Imam Sadiq’s taking offence on Abu Basir Muradi and admits to Abu Basir’s sarcastic tone addressing religion, yet he has not denied his validity. In the present descriptive-analytical research, the aim was to analyze Ibn Ghazairi’s comments on Abu Basir Muradi and the effects on Ibn Ghaziri’s perception of Abu Basir and found him blamed in holy narrations. The reason why Imam Sadiq was offended by Abu BAsir is the occurrence of inappropriate behaviors and speech and defective understanding of imamology. Moreover, by sarcastic tone addressing religion, as quoted by Ibn Ghazairi, it means sarcasm in methods and behavior.

Imam Husayn’s martyrdom epic of al-Majlesi’s book, Behar al-Anvar, the fact that most of the reports are reported by Abu- Mekhnaf in the book of Sheikh Mofid, But the author Tried to collect other narratives from narrative martyrdoms. In addition, it is afflicted with content disorder in a way that sometimes its accounts which provided the bases for the shia scholars of contemporary century are inconsistent with the definite historical facts or have stained the Imam’s honor. This article tries with an analytical descriptive approach, the traditions first considered among the Ashura traditions and, in this way, put some of its distorted criticisms at a gauge.

Riyaz al-Salekin Interpretation of Sayyid Ali Khan is one of the comprehensive and complete interpretations of Sahifeh Sajjadieh, which is written in Arabic. The author of this commentary is proficient in various sciences, so this commentary is full of various literary, rhetorical, Qur'anic, narrative, theological and mystical topics. The main issue of this article is the typology of the perceptions of Mr. Ali Khan in understanding the text of the prayers in Riyaz al-Salekin. Using the text critique patterns, the typology the perceptions of sayyed Ali khan are discussed. The results indicate that in the position of perception based on the text, he has used linguistic sciences to analyze the themes of the prayers in the best possible way. Also, using rhetorical sciences, he has been able to show the literal beauties of prayer and in some cases use them semantically. At the same time, he has not entered the cultural level of perception based on the text. The other part of his perceptions are beyond the text based on the any text by establishing intertextuality between the texts of prayers and verses of the Qur'an and the narrations of the Imams of the Infallibles (AS), especially Nahj al-Balaghah. In this step he has explained and developed the contents of the prayers. Also, a significant part of this description is the result of the phenomenon of interpretation in interpretation.