نشریه مطالعات فهم حدیث
سال هفتم شماره 2 (پیاپی 14، بهار و تابستان 1400)

In the review of different types of hadith, one of the species of hadiths is a signification, part of which refers to specific names, such as the name of the prophets, and the characters of the verses, and partly to the vocabulary circle. Especially in this latter case, it is important that it is possible to test its content with root science. The present article seeks to ascertain that the three words related to the woman, "mara", mean the human being, and "nisaa" means its addition, and the special name "ewa" as the first woman in the field of radicalization and to show the traditions How are they evaluated about the meaning of the signifier? The purpose of this research is to limit the content critique of this part of narratives related to the evaluation of the gender of the woman, and to open up a new level of use of historical linguistics in the content critique of the hadith. The method used in this research is rooted in common patterns in the Sami historical linguistics, and, according to the discussion, a limited level of comparison of the content of the traditions with the sacred texts of the earlier religions has also been used. In the domain of the domain, the focus of the discussion is in particular Hadithi, quoted by Imam Ja'far Sadiq (AS), in which they refer to the three aspects of the verse. Of course, in non-Imamieh texts, similar themes have also been narrated from Ibn-Abbas.

Crying is an emotive human phenomenon initiated shortly after birth as the first natural act in man’s life. Bitter forms of crying often occur when one loses a dear person or whoever cordially significant. There are certain religious comments and commandments on this emotive behavior. The repertoire of Muslim teachings contains a set of contrastive remarks in this regard. Some of them discourage crying for the dead by considering it as a torture for them, while others encourage it as a natural reaction and even refer to it as a blessing. So far, Muslim scholars have made a great deal of attempts to resolve this contrast. Of the speculations ever offered, a history-based view considers crying as a permissible act. On the basis of inadequate historical evidence, it is argued that the ban on crying is a matter of the past. Through the analysis of the traditional views on the subject and by considering the historical contexts of certain quotations, the present study seeks to offer an appropriate picture in this regard. As the results of the study indicate, the initial prohibition of crying for the dead was strongly induced by the specific features of the pre-Islam culture in the Arabian Peninsula, such as ostentation and belief in reincarnation. The prohibition was mostly directed to the eradication of wrong beliefs there. Political conditions of the time and the corresponding power dialectics are also put forth as another basis for such a prohibition.

The distinction between the narratives of the place and the occasion of revelation of surah “Al-Insan” has created an interpretative gap between the researchers of the two-sects and caused them to pass through and avoid using each other's narratives. To recognize correctness and authenticity of its narratives, interpretation-researchers have conducted numerous text and documentary studies. However, the question arises that “which method is appropriate to provide an interpretation that is consistent with reality in order to determine the quality of the distinction?” In this paper, by comparing different methods, the method of comparing and analyzing narratives was chosen as one of the suitable way to determine the quality of differentiation and providing a consistent interpretation. Hence, in order to benefit from narratives interpretation of Shia and Sunni, this paper by this approach, follow the most important interpretations of the two sects, Nur Al-Thaqalain and Al-Dur Al-Manthour. According to the studies, it seems that a different kind of conflict has been mentioned in the narratives of Al-Dur Al-Mansthour, as the narratives of Nur Al-Thaqalain are in line with one of them; but after solving this problem in the book of Al-Dur Al-Manthour, the result is in line with the Nur Al-Thaqalin’s narratives. This research believe that there is sharing in the place and occasions of revelation in these two interpretations, and argue that the narratives of the revelation of this surah in Mecca is based on the political condition and the pressures on narrator. The difference in the occasions of revelation is also caused by the expression of the examples of the verses, toleration in the word “revelation” and coincidence and the companionship of the companions with the Prophet (PBUH) during the revelation of the verses.

The Ḥadiths are the means of narrating the traditions of the Immaculate Imams to us, which in fact are the teachings of the Almighty. Yet the topic of Ḥadith has gone through so many problems over time including the topic of Idrāj or interpolation. Resolving such issue is feasible by the help of the Ḥadith experts and their expertise in the field. Perhaps the sources of the Household of the Prophet (peace be upon them) jurisprudence that resides within our reach, is the opening path for resolving such problems. This article reviews and analyzes the authenticity of an interpolated Ḥadith, its causing factors, as well as the identifying factors from the viewpoint of the author of Jawāhir Using a descriptive – analytical approach. According to the view of the author, the interpolated Ḥadith can only be accepted and used as confirmer element. Factors such as commentary and exegeses of the Ḥadith, mixture of the Ḥadith with Ijtihad, alteration of another Ḥadiths, and mistake (intentionally or unintentionally) of the narrator can all lead to the interpolation of the Ḥadith. Accordingly factors such as experts’ reports, measurement of one Ḥadith to another Ḥadiths, lack of compatibility with the lexicographer statements, lack of compatibility with the context of the Ḥadith or the style of the statement can be used as signs to identify the interpolated Ḥadith.

One of the most important bases of the thoughts of Ghulats is introversion and hiding secrets. Ghulats used different methods including insertion in hadith, forging of hadith, isnad-based and contextual misrepresentation, which were charged with political and cultural motivations, to spread such thoughts in Shiite hadith heritage. One of the fields in which they sought to spread such thought was that of taqiya. In this research, hadith “forbidding the disclosure of secret” was critically analyzed using the method of isnad-based and contextual dating. It was shown in this research that the word “secret” that is used in this hadith is actually replaced for the word “amr (order)” to spread Ghulats’ thoughts into Shiite thinking. The existence of a common chain in isnad (chain of transmission) of such hadiths well indicates the date of falsification of the text of such hadiths.

the influence of the Israeli narratives (in a special meaning) that the main source of which were the Jewish religious text and the narratives from the new Muslim of Ahl-Alketab, is certain. This research is a descriptive-analytical and critical method to study the effect of these narrations on the jurisprudential opinions of the commentators. The blind faith of some Muslims in these narratives, their frequent quotes, and their writing in narrative books defeated wisdom. The most commentators have accepted the narratives against the teachings of the Quran. The consequence of this phenomenon is the issuance of jurisprudence rulings based on these narratives. What influenced the Islamic narratives from the contents of the Genesis and influenced the opinions of commentators in the field of jurisprudence is evident in the field of women’s jurisprudence. Believing to: the women are silly, appointment of guardian for their finance, not punishing men for beating and injuring his wife and … are examples of that.

The pragmatics of the method of hadith jurisprudence and biographical evaluation (Ilm al-Rijāl) in the analysis of narrative and historical propositions related to the verdict of stoning indicates the prominent role of Ibn Shihab Zuhri in the reputation, development and consolidation of this verdict. Because the systematic recording of hadith and events of the first century AH took place simultaneously with the order of Umar ibn Abd al-Aziz. Zuhri is one of the first official codifiers of hadith, and he was the first person who could play an irreplaceable role in the cultural formation of Islamic society by selecting news and transmitting key concepts to the next generation. The present research is based on the analysis of hadith jurisprudence and the use of the method of document-text analysis, which has achieved good results in contemporary hadith studies and has analyzed the achievement of Ibn Shihab al-Zuhri's hadith by determining a common circle. The present study has concluded that on the one hand, he provided the basis for the popularity of a narrative called the "verse of stoning" and on the other hand, by widely quoting reports of stoning in the Prophetic tradition, he helped to establish the punishment of stoning in the Islamic tradition.

Among the valuable relics left by Imam Sadegh, there is an open letter addressed to the companions in all eras, to which he paid special attention. According to the text of the narration, he instructed the companions to teach it to each other and to act accordingly. In the present study, this letter has been addressed by using the "content analysis method". this method is a systematic method that leads the researcher to infer and achieve practical patterns. In this research, the category of "knowing the followers of the false" in the mentioned letter has been analyzed based on the analysis of thematic content in a quantitative and qualitative manner. According to the results of quantitative analysis, the subject of "knowing the followers of the false" is one of the most frequent categories of this letter. This indicates the Imam's emphasis on the companions to need to know this group. The results of qualitative analysis also show that the characteristics of"followers of the false" from the doctrinal and moral dimensions and their opposition to the divine commandments are explained in this letter. In addition to mentioning the reasons for their deviation, their goals and their way of achieving these goals are other issues that have been considered in this letter. Also, the story of "Saqife Bani Sadeh" has been introduced as an example of deviating from the right path.

Among the Interpretive narrations-  which are often influenced by the status of infallibility and Imamate - are those in which, Infallibles (Ma’soumin) not necessarily relying on their status of infallibility and personal knowledge, Rather, accuracy in the words and phrases of the Qur'an has led them to the delicate and subtle understandings and points, as well as they were expect this types of deductions from their followers and sometimes with question-surprise expressions such as: “Have you not read this verse? Have you not heard this verse? Have you not heard what God says?” reprimanded and interrogated them. In this kind of traditions, most of the points that the infallible Imams derive from the verses are not points that they necessarily have to devote to themselves, but others can reach them in the light of deduction in the Qur'an. Contrary to their interpretations, which were influenced by the source of the Imamate and others can not reach them. The present article attempts through a descriptive-analytical approach that recognizes various types of such traditions within the context of Shi'a narrative commentaries and makes them suitable examples and models for who are interested in deduction in the Quran. Some of the variant types of this group of traditions are: pay attention to earlier and later words and phrases; pay attention to context of verses in order to reach vocabulary meanings; pay attention to Linguistic structure of words and phrases; Referring verses to one another; deduction in the Quran in the form of prayer, etc.

Hermeneutics as a hub for understanding texts, existence, knowledge, etc. has two tendencies, relativist and objectivist. Objectivists, unlike relativists, believe in the possibility of presenting an objective interpretation and the intent of the creator of the work, although this presentation in the real world is angled with the mindset of the author and therefore have tried to establish principles, methods and rules for hermeneutics so that texts can be measured. “Fi Zlah al- Sahifeh al-Sajjadieh” is one of the works of Mughniyeh, a contemporary writer in the description of Sahifeh al- Sajjadieh, which has been written with the author's special approaches. This study using descriptive-analytical method and library resources has tried to analyze the method and principles of Mughniyeh hadith jurisprudence in "Fi Zlah al-Sahifeh al- Sajjadieh" with some of the principles and criteria presented by Betty and Harsh, two objective hermeneuticists. The findings of this article indicate that Mughniyeh in his combinatorial and selective Interpretation of Sahifeh Sajjadieh with a lexical, philosophical and social approach in the field of clarifying the relationship between the Qur'an and other narrations with Sahifeh prayer, proximity of religions, explaining the relationship of Sahifeh prayer with current problems of societies Human has provided. Although there are some shortcomings in this, but he has implemented the principles of consistency of meaning, Actuality of understanding and coordination of Betty well, but there are shortcomings in observing the principle of Autonomy. His description has also been successful in measuring the criteria of legitimacy, Correspondence, Generic appropriateness and Coherence.

According to the phrase "If the beginning of Surah had been sent down" some commentators believe in the emergence of the exceptional verses. While the exceptional verses are due to the confusion between Meccan and Medinan criteria, because of fake descent or subsequent adaptations that have since been interpreted as descent, misinterpretation of some verses of the Holy Quran throughout the history of interpretation. In determining the Meccan and Medinan verses and Surahs, the commentators consider four criteria including time, place, subject and addressee. If the criterion is based on time, the verses related to the Jews, even if they were revealed in Mecca, are considered as Meccan, and if the criterion is on the subject and the addressee, the same verses are called Medinan, such as verse 20: Cattle (Al-Ana’m). Quoting singly, Ersale Sanad and weak and abandoned hadith narrators of the mentioned phrase are among the most important weaknesses of the phrase. Existence of narrations from Shiite Imams about the revelation of Bismillah at the beginning of the surah and assigning all verses between two Bismillahs to one surah is another reason for invalidating the above phrase, though the concept of continuous revelation of Surahs from the narrators of the above phrase has also been expressed. In this research, one of the principles and causes of the emergence of exceptional verses has been criticized descriptively-analytically. And as an example, the exceptional verses of Surah Muzamel were reviewed.

Of the most important efforts in the field of narrations, which have been emphasized by the infallibles (A.S), is attempting to understand their correct meaning. This is important when the meaning of a narrative is difficult or badly understood. One of the examples of this kind of narrations, is one of the sentences of the Prophet's words (pbuh) tha is, "An la yuteann Foroshakom" Which was delivered in the sermon of the Farewell Pilgrimage. Azizah Hibri is one of the activists of the Islamic-Quranic Feminist Theory, has been explained this sentence in the meaning of adultery and the woman's beating in verse 34 of al-Nisaa is only allowed when the woman commits adultery. In this regard, the present study has sought to answer this question by descriptive-analytical method that what are the meaning of "Itta al-Forosh" and "An la yuteann Foroshakom" in the prophet narrations? The findings of the research indicated that the Prophet's speech was based on the well-known behavior among the Arabs, according to this habit, women spoke with foreign men and did not consider it to be unwise. As the veil of verse revealed, women were placed in the veil curtain, and men were forbidden to talk with women. Of course, it's not forbidden to speak foreign men and women in the form of conversations and common interactions in society that day, rather, it has probably been talked about with friendship and being infected with sin.