نشریه حدیث پژوهی
پیاپی 26 (پاییز و زمستان 1400)

Madayeen is an unknown or under-known Shia Hadith center that accommodated Shia scholars up to the 7th century AH. It is of significance to know about the connection of those scholars and Shia Imams because it helps to identify the underlying thoughts in the society of that Hadith school, assess the credibility of Hadith writers, distinguish right and wrong Hadiths, and analyse what occurred in the subsequent centuries. Some researchers in the field of Islam have pointed to Shiism in Madayeen, but no study has been conducted exclusively on this issue. Using a descriptive-analytical method, the present study seeks to shed light on the interaction of Madayeen school of Hadith with Shia Imams. The results indicate that the Shia residents in Madayeen were in constructive contacts with Imams all throughout the lives of those eminent figures.

Searching the interpretive views of the Ahl e-Bayt provides the ground for explaining the necessity and contribution of each basic knowledge in the interpretation of the Qur'an. Linguistic knowledge (including vocabulary, syntax, and rhetoric) is mong these necessary prerequisites for understanding the Qur'an. The present article tries to examine and analyze the interpretive approach of Prophet's family as the closest to the origin of revelation from the perspective of linguistic knowledge by re-reading the effective interpretations under Bismillah verse at the beginning of Surah Al-Fatihah and also in An-Naml Surah. This article studies the types of interpretive narrations of Bismillah verse based on the Shiite interpretations of Al-Burhan and Noor al-Thaqalin by the library method, and the documentary method in narrating the narrations, and the descriptive analytical method in evaluating the data. Findings show that a significant percentage of Ahl al-Bayt narrations are devoted to lexical issues and explanation of words, and only a small share of interpretive narrations are devoted to the categories of grammar and rhetoric.

Identify of Resours and Evaluating of Imam Reza's Debates in Sheikh Sadouq's Works:Abu Jafar Muhammad ibn Ali ibn Hussein known as Sheikh Saduq  is one of the well-known Shiite Mohaddithes. He is one of the four Shi'a Hadith-jurisprudential books, " Man La Yahzoroh Al-Faqiyh".He has mentioned some of Hadiths  about Imam Reza (PBUH) in  his book; Oyun Akhbar Al Reza.Some of these (Hadith)reports are related to the debate's of Imam Reza (PBUH). He has used many sources to write this part of his book.Some of these sources have been books on Imam's debates such as; "Majles al-Reza Maa al-Ahl al-Adiyan" by Hassan (or Hussein) bin Mohammad Nofali Hashemi and the book "Al-Farq beyn Al omaat and Al al" by Ryan bin Salat Qomi.Others have been compiled about Imam Reza (PBUH) and included his debates.The book "Vafat al-Reza" by Aba Salat Heravi should be considered.The books of Ahmad ibn Ali Ansari, Hamdan ibn Suleiman Neyshabouri, Safwan ibn Yahya Bai Saberi, Mohammad ibn Yahya Soli, Saleh ibn Abi Hamad Kufi and Ali ibn Ibrahim Qomi are other sources of Sheikh to quote Razavi's debates.The documents(sanad) of some of these debates are weakened by the later evaluatig methods, but given the credibility of the source, it was considered valid by Sheikh Saduq.

Ibn Qūliwayh, a traditionist and the first Shiite jurist was from a traditionist family. He is the most influential teacher of Shaikh Mofid, and famous narrators and great scholors such as Shaikh Saduq and Ghaḍā’irī learned from him. His scientific life began in the school of hadith in Qom, and he died after working in several areas of important Shiite hadith in Baghdad. His role in transmitting hadith and narrators' books between these Islamic lands was effective and efficient in the fourth century. He taught Hadith in Khorasan, Transoxiana, various parts of Iraq and Egypt. Studying the names of the books as well as some of Ibn Qūliwayh's beliefs shows that he was more influenced by the teachers and beliefs of the Shiites of Khorasan, such as ‘Ayyashi and some Ismaili beliefs, than other countries. The product of these travels was not only Kamil al-Zyiarat, but also twenty books on jurisprudential topics. Referring to the products and analysis of the achievements of his presence in different areas, this study tried to investigate the reason why he was not accepted after his death. Ibn Qūliwayh's well-known jurisprudential view is the theory of numbers, which, in addition to the scientific, cultural and social conditions of the fourth and fifth centuries, seems to have played a major role in omitting any scientific mark from a famous jurist like him.

Mustadrak al-Wasa'il is a valuable collection of hadiths of the imams which is about the rules and issues of Fiqh, written by Mirza Hossein Nouri, known as Mohaddes Nouri, in order to complete the book Wasa'il al-Shi'ah by Sheikh Hur Ameli. The special viewpoint of Mohaddes Nouri to the jurisprudence of hadith led him to use a collection of methods and principles while refining the narrative texts and thereby causing to refine and purify the narrations or understand the Hadiths. Since one of the most importana topics in hadith jurisprudence is the discussion of conflicting hadiths, This dissertation critiquesand reviewsone of the most important sub-branches of hadith jurisprudencecalled conflicting hadiths and analyzes the solutions considered by Mohaddes Nouri to resolve the contradictory hadiths. The results of this article show that the most important methods of resolving the conflict of hadiths are: Carry on taqiya, Imami Consensus, Narrative reputation and practical reputation, Carrying on istihab, Shipping on special, Carried on a bound, Carry on emergency, Comply with the principle, Compatible with multiple and valid versions, Consensus, Distortion and Tasihif and ....

The phenomenon of sharing is one of the most important obstacles to knowing the narrator, and later rijals have tried to eliminate it with various solutions, which are known as ways of distinguishing commonalities. The name of Ahmad ibn Muhammad is one of the most frequently used common titles used in the documents of some of my companions in Kafi. The purpose of the present study is to critique and evaluate the methods of distinguishing rijals and to present new and systematic solutions for the process of distinction centered on Ahmad ibn Muhammad. In this regard, all the possibilities in Ahmad ibn Muhammad without suffix have been identified in the 815 documents quoted by some of my companions, then the scope of commonality has decreased in terms of class and conditions of the document. Then the quotations of the namesakes of Ahmad ibn Muhammad were taken from 83 narrators. Next, the narrators who did not have a masterful relationship with any of Ahmad ibn Muhammad's namesakes or had a common or special masterful relationship are divided into three groups. It is considered impossible to distinguish the first category, but by using the information of rijali sources and documents of hadith books and analyzing statistical data, an attempt has been made to provide practical evidence for distinguishing the second category.

New analytical models such as Greimas narratology can offer valuable help to grasp the hidden aspects of events. A defining event in the history of Islam occurred on the tenth of Muharram 61 (AH); Ashura, an event that is timeless and placeless. According to the existing hadiths, this event is set in motion after the death of Muawiyah in Medina and in the wake of several different incidents, ends with the martyrdom of Imam Husayn (AS) and his companions. This key historical event has been chronicled in various books like Maqtal al-Husayn by Abu Mikhnaf. Analyzing the text of ' Vagha'at al-Taf' based on Greimas's narrative model, this research aims to conduct a descriptive-analytical investigation into this event from different angles in three locations of Medina, Mecca, and Karbala. It then discusses what actants play roles in the event of Ashura and to what extent each one has been effective in this occurrence. The findings show that this narrative fully corresponds to Greimas's model in each of the three locations. While some actants remain constant at various times, others are variable. In addition, the actions taken by Imam Husayn as the main actant are a kind of reaction. These are the last words said by Imam Husayn (AS): "Indeed, I have not risen up to do mischief, neither as an adventurer nor to cause corruption and tyranny."

During the lifetime of Imam Ja'far Sadiq (a.s), theological debates and discussions were carried out quite often on various Islamic topics. Imam confronted with different thoughts of his era e.g. Zanadiqa and Mu'tazila. One of his debates was with Amr Ibn Ubayd Mo'tazili on the topic of imāmah. Thus, the present inquiry seeks to review the debate in the light of Norman Fairclough's interdisciplinary approach to critical discourse analysis. Classifying the debate's subjects based on the conditional context, I analyzed the points that imply aims and functions. The CDA findings reveal that Imam Sadiq's discourse is to clarify and Itnāb. In this debate, the main aim of Amr Ibn Ubayd is to bay'ah to Al-Nafs al-Zakiyyah (the oath of allegiance to the Pure Soul). Imam Sadiq (a.s) did not judge his view individually, but he criticized the origins of Amr Ibn Ubayd's thoughts on governing an Islamic society and indirectly showed they are not qualified to be employed in assigning a leader or caliph. Imam's main ideology is that Islamic governing rules are based on the Quranic verses and prophet's sunna. And these two principles are the prominent scales for choosing someone to be granted the caliphate. During the argument, Imam asked questions about the main features of a caliph by which he would abide, including the knowledge of economics, to practice justice, and effective management

One of the bitter facts of history, notably about the stories of Holy Prophets, are those many false and fabricated stories which in historical sources and narrative interpretations are dubbed as 'Israiliyyat' (Israelis). One of those verses which attracted the highest number of false narrations is verse number 24 of Josef. Some of Sunni interpreters, specifically Tabari, under this verse footnoted some narrations that evidently imply Josef's intention and determination in committing this offensive deed. Therefore, the present research study aims to encapsulate first that such a view is not in accordance with the divine and innocent status of the holy prophet and even contradicts the basic beliefs of the Muslims regarding the infallibility of the prophets; secondly, the content of this narration in terms of text and documentation for both Shia and Sunni distinguished figures is distorted.  Since those narrations are credited and correct that are not in contrast to Holy Quran and certain and authentic rational reasoning. Tabari's narrations do not possess such qualities.

The narative sources of Fariqain is full of narations that forbid muslims from arbitrary interpretation. Some of these narations are mentioned by refrence with recent and preceding narative sources. Some of these narations in Shia narative books knew from popular that this claim can't be valid. In this research after the study of recited traditions from confidence document and nemesis documentary and comformity with Quranic themes show that the Some of documents of these traditions are correct, some are valid and some are weak. But from nemesis confidence two of these narations are strenghened and valid by repeat evidence, high theme and narative fame and action of companions and...in addition, their themes is accorded with Quranic verses. Hence, when in one theme there is a hundred nararions in narative books of Fariqain and is correct and valid. three  cases of  them and accord it's theme of narations with Quranic themes, it is nesessary to act theme of those narations. although according to some of these narations, related to the practical rules.

requires the use of valid and reliable tools; From the beginning until now, the Occasions of Revelation (Asbab Al-nuzul) has been considered as one of these toolsThe way of knowledge, cognition and access to the Occasions of Revelation (Asbab Al-nuzul) of Quranic verses is one of the serious and important issues in this field that experts have dealt with in the relevant books.At first it seems that the attainment of the Occasions of Revelation (Asbab Al-nuzul), as most Qur'anic scholars have gone to it, is not possible except through observation and narration, and opinion and ijtihad have no role in it; And this view has limited the Occasions of Revelation in a number of narrations and even considered it ineffective or ineffective in understanding the verses of the Qur'an; but, the study of specific writings and writings that cause the Occasions of Revelation, such as commentaries and especially Tafsir Jāmiʿ al-Bayān, (as the Reference of interpretations and comprehensive interpretive efforts of Muslims in the first two and a half centuries) and the analysis of their content shows that although the prevailing and well-known view considers the knowledge of the Occasions of Revelation (Asbab Al-nuzul) of verses to be limited to observation and narration and This approach is achieved by Ibn Jarir al Tabari, but with more and deeper accuracy, it is achieved that in addition to observation and narration, ijtihad and opinion are also effective in forming and achieving the Occasions of Revelation (Asbab Al-nuzul).

The history of narration has had several ups and also faced certain weaknesses and deficiencies resulting in narration devaluation. Narration is the second source to learn aboat religion after Koran and considered as the most important practical tool for the jurisprudents and theologians. Notwithstanding the value of narration and documenting on the same, it has not been left intact of such deficiencies. Subreption is one of these problems, which is a phenomenon requiring varios motifs and cause and such phenomenon shall not be considered with simplicity and then say that subreption has not more than one cause, as mankind is a complex being and has complex behaviors, even his/her simple behavior may have complex causes and motifs and subreption phenomenon is one of spoken behaviors which naturally has various causes and motifs and in this article, political bottlenecks and conflicts forcing the narrators to focus on subreption

ibn Siddiq al-Ghomari is one of the contemporary Sunni narrators and head of the Hadith School of Morocco Who accepts the refinement of the hadith. After researching and teaching hadith at university of al-Azhar and city Tangier, He has methodologically entered the causes of hadith based on not imitate from prominent narrators as one of the most difficult fields of hadith science. With reasoning, ijtihad and denial of imitation, he practically corrected many prophet’s hadiths but with his own special juridical and hadiths opinions he was accused by Wahhabis and Salafis. A review by the authors of the article shows that Ibn Siddiq was one of the strictest reviewers of narrators, who only paid attention to the chain of narrators, with ijtihad and using theories like insertion, meaning of words, hatred in context, obscenity in meaning, combination, trimming, abrogating and abrogated, simulation and disorder, he redefined hadiths textually. His efforts in preserving and defending of Sunnat is considerable from two aspect; one, correcting the weakened narratives by elder narrators, the other one, weakening the narratives which accepted by them. Considering Ibn Siddiq's special hadith opinions and their closeness to Shiite views, it seems necessary to study by the Shiite scientific community. To reach this aim, this research reviews his approach in discovering and correction of textual causes, based on his book ”Al-Modawi” with analytical descriptive method.

A significant number of Mahdism hadiths in Shiite sources are about the events which will occur before the advent of Hazrat Mahdi (AS). Some of these narrations are about the flags and figures in pre-advent period, one of whom is Khorasani. It is said that Khorasani will rise up in the Orient carrying black flags. The data were gathered though library research. The documents of the hadiths about Khorasani from Shiite sources were examined and their contents were analyzed. The analysis showed that there are only four hadiths about Khorasani, among which only that of Bakr Ibn Muhammad Al-Azdi is considered valid; however, this hadith also does not mention any details about Khorasani uprise and its characteristics. Regardless of their weak documents, the other three narrations do not focus on different aspects of Khorasani uprise, its characteristics and the black flags. By using these narrations, the ambiguities about Khorasani cannot be removed by applying them to specific individuals.

Ţabrisī's method of transmitting the occasions of revelation is in the form of a report, but in some cases he has confirmed or rejected it by presenting criteria such as jurisprudential necessity, the appearance of the verse and history. At the same time, his negligence in quoting some traditions and the occasions of revelation cannot be ignored. On the one hand, he presented weak quotations such as the praise of Abdullah ibn Sallām, the mention of the story of Warqat ibn Nawfil, etc.), and on the other hand, he did not make the slightest comment about their weakness. Abdullah Ibn Sallām was one of those who fabricated hadiths to attract the public's attention, and hadiths have been quoted in his description that are mainly weak in authenticity and invalid. The footprints of this person can be observed in different sections of the book Majma' al-Bayān. In this article, we are reviewing the traditions of the book Majma' al-Bayān, and refering to the interpretations and library sources and in-text analysising the critique of the distorted traditions of the occasions of revelation in Majma' al-Bayān, which related the verses to Abdullah Ibn Sallām, to points such as the lack of mention of some revelations by commentators before or after Ţabrisī, expressing the view of Ţabrisī instead of the dignity of revelation, quoting the material following the Sunni commentators. While the Shiite scholars did not pay attention to it and the occasions of revelation containing the praise of Abdullah ibn Salam do not have a historical correspondence with the time of his conversion to Islam. Perhaps Ţabrisī's  purpose in quoting this traditions is to acquaint the reader and compare it with other opinions. This method invites the reader to think and is very valuable, but the lack of criticism and definite comment from Ţabrisī is one of the important weaknesses of this interpretation.