نشریه مطالعات قرآن و حدیث
سال پانزدهم شماره 2 (پیاپی 30، بهار و تابستان 1401)

"Understanding the hadith" has a high position among the teachings of Shiite Imams; As he has considered the understanding of one hadith superior to the narration of a thousand hadiths. Understanding the hadith is possible in two ways, relying on the general principles of understanding the text and referring to the teachings of the Imams themselves. An analysis of the history of the jurisprudence of hadith shows that the discussion of the principles of understanding and the true meaning of the words of the infallible Imams has been of interest to him and his companions and has been invented by those nobles and by himself; Those who need to adhere to tradition and hadith have also demanded that criteria be provided by the Imams (pbuh) for a correct understanding of hadith. One of the narrative sections rich in this regard is the "hadiths left by Imam Baqir" (pbuh). From the study of the narrations received from Imam Baqir (pbuh), it appears that in addition to explaining a large part of the religious teachings, he also sought to "teach the methods of correct understanding of the hadiths" to his followers; So that the Shiites, especially during the absence, can benefit from the narrations by using these methods and find the means of guidance from it at any time and under any circumstances. Analyzing the narrations of Imam Baqir (pbuh) by analyzing the content and collecting research data in a library manner, it appears that some methods, such as: recognizing nominal and literal words and paying attention to the development of their meanings in order to know the original meaning of the hadith. Understanding the serious meaning can be achieved through methods such as: using the same Quranic verses, forming a family of hadith, paying attention to the subject of issuance, the occurrence of quoting meaning, fragmentation, distortion, similarity, transgression, as well as proper interpretation in dealing with misunderstandings. It is an achievement and this is important, it has been mentioned in the narrations of Imam Baqir (pbuh).

List analysis is one of the new methods in validating hadith, which is one of the initiatives of Ayatollah Seyyed Ahmad Madadi. For more than a decade, scientific writings have been presented to explain list analysis. But in these writings, this qualitative-quantitative method in evaluating the hadith has been reduced or increased. In this descriptive-analytical article, the two interpretations presented in these writings are reported, presented, reviewed and critiqued. In the first impression, the ultimate goal is to analyze the list of reconstructions of old hadith books, and the validation of the hadith is one of its side benefits. In the second interpretation, the analysis of a list is equal to the source of the narration, and the validity of the hadith is equal to the validity of the source in which it is mentioned. From the point of view of this article, list analysis is a method in validating a hadith in which locating and finding the source is part of it. List analysis is based on the fact that most of the Shiite narrations have been quoted in the context of the text, and therefore validation should be based on the evaluation of the text, and tools appropriate to this type of evaluation should be used, which are the most important tools in the lists.

The superiority of the Holy Prophet over the former prophets is one of the consensual beliefs of Muslims. According to several texts, the Imāmīs also believe in the superiority of the Ahl al-Bayt over other prophets. To explain the superiority of the Prophet and his family, some late Imāmī sources have cited a prophetic narration in Al-Amaali of Ibn Babiwayh, which informs of the conversation between the Messenger of God and a Jew about the superiority of Prophet Muhammad (PBUH) and Prophet Moses (AS). The present writing assesses the possibility of this narration being issued by the Holy Prophet by using textual criticism methods. The originality of the structure of the narration is based on the parallelization of the resolvable parts of the narration in the available Islamic herritage older than Al-Amali; and the resultant is the possibility of the two last parts of the narration being borrowed from former sources based on the similarity of lexical, semantic, and declarative technique. The originality of the content is investigated according to the frequency of the central concepts of the narration in the collection of narrations attributed to Prophet Mohammad (PBUH); and the result is the strengthening of the attribution of the content of the final part of the narration to the Holy Prophet. Therefore, the narration being issued in the current format as well as the attribution of some of the themes in the text to the Holy Prophet is questionable. However, the present article does not rule out the possibility of the presentation of these themes and the teachings based on them by other infallible Imams and Criticism of the mentioned narration does not mean denying the doctrine of the superiority of holy prophet and his progeny.

According to the narrations "Sadd Al-Abwab ", God revealed to His Prophet (PBUH) to block the doors of all the houses that open to the Prophet's Mosque, except the door of Ali (AS). The Sunni narration books have also narrated it about Abu Bakr that the Prophet (PBUH) ordered to close all the doors except the door of Abu Bakr's house. Regarding the necessity of this research and its need for interdisciplinary, it should be stated that the science of hadith has always been encountered with religious prejudices and advocacy and for this reason, there are many differences in it. One of these differences is the validity of the narrations of Sadd Al-Abwab that have been narrated about Abu Bakr that its quality and quantity has been described in detail in other works. The present paper has tried to analyze this narrative and its validity through interdisciplinary research in methodological and theoretical ways and by adapting and combining the sciences of hadith and history. In this regard, an attempt has been made to examine the subject by comparing the historical data related to the data of the hadith sciences about the discussed narrations, as well as the analysis of the data. The findings showed that Abu Bakr's house was not in Medina at the time of the issuance of this hadith and was located in one of the valleys around Medina called Sonh and it seemed that the mentioned narrations are counterfeit narrations have been enacted in Umayyad period to validate the religion of the caliphs and as a result to increase political influence, power and stability.

Verse 34 of surah An-Nisa, especially in two parts; men’s supporting or in charging of women, and proposed Quranic three steps to facing women disobedience, has been especially considered by Islamic commentators and scholars. There is a tradition that many commentators have interpreted concepts such as “qawwamun” and “idribuhunna” in the verse according to it. In this paper, different versions of this tradition have been examined using the Isnad-cum-matn analysis method. The results of this study show that the wording of this tradition is late and the earliest version belongs to the late first century and is by Hassan Basri. The subject of the earlier commentators in expressing this tradition is the issue of retaliation of couples, the analysis of which depends on the concept of “qawwamun”. The analyses show that this retaliation is not related to the discussion of "idribuhunna" and approving or denying of the beating of women. It seems that this retaliation cannot be used as a basis in the analysis of verse 34 of An-Nisa. Also, according to other traditions that referred to the concept of “qawwamun”, it seems that the word “rȃ” is synonymous with “qawwam” meaning “protection”.

A number of traditiins with different matns and Isnads are found in Sunni collections concerning prophet’s first revelation. In this article, using different methods of dating hadiths (first appearance in the sources, content analysis, Isnad analysis Isnad-matn analysis) the historical and geographical origins and the gradual evolution of these traditions are explained. Furthermore, the findings of the research indicate that some of these narrations, which for various reasons are considered fabricated, were first forged by ʿĀʾisha or ʿUbayd Ibn ʿUmayr and Abū Maysara Hamidānī, in two very different versions before the years 58, 63 and 68 AH, in line with the policies of the Umayyads and Zubayrids and spread in Medina, Kufa and Mecca. Abū Maysara's version did not become very popular due to his lack of fame, the broken chain of transmission and the insignificance of it’s function. But ʿĀʾisha and ʿUbayd's versions, which have a single origin, were widely spread by Zuhri in Syria, Basra, and Medina. Considering the relationship of ʿĀʾisha and ʿUbayd with Zubayrids and Zuhri with the Umayyads, it can be said that the most important purpose of these traditions at first was forging virtue for Zubayrids And in the stage of spread by Zuhri,by making changes in the text are representing an ungraceful image of the prophet.

One of the most important conditions stated in religious texts for the acceptance of deeds and acts of worship is the issue of sincerity, so that acts of worship without sincerity remove man from the position of Lordship. Since Imam Ali (AS) has paid much attention to this issue in his words, so in this article we have tried to explain the true meaning of sincerity and the path of correct and complete understanding by analyzing the content of Allameh Jafari's contents in the commentary he wrote on Nahj al-Balaghah. Provide the words of Ahl al-Bayt (AS). This book is one of the explanations written in the contemporary period for research audiences and due to the author's mastery of various fields of science and philosophy, its topics are expressed in a methodical and reasoning way to create a correct understanding for the audience. In this article, the content analysis method has been used and the research results indicate that Allameh Jafari considers sincerity as the highest quality of the relationship between man and truth and by dividing it into general and specific parts, has introduced the highest level of sincerity as value sincerity. . He also defined the basic components and characteristics of sincerity. He also divided sincerity into two types of sincerity in belief and sincerity in action, to draw the three dimensions of sincerity in the field of obedience, worship and help, and finally the effects and consequences such as: achieving unity, gaining knowledge, facilitating the flow of education And have introduced the education and realization of justice to understand the existence of sincerity in the human body.

Verses 31 to 33 of sure 38 of the Quran narrate the story of Prophet Solomon and the jihad horses. Those verses are interpreted by various exegetes so differently some of which are in direct contradiction to the innocence of Prophet Solomon. Such disagreement on the interpretation of verses is basically caused by exegetes' opinions on to what the pronouns in the verses refer. Having gathered opinions of the exegetes on the verses, surveyed them all in detail, and used an analogical method, this essay comes to the conclusion that no wrongdoing can be attributed to Solomon in that event. On the other hand, the traditions narrated in this connection suffer direct contradiction to the intellect, the basic teachings of the Quran, and the grounded, sound hadiths in addition to suffering lack of sound chain of transmission. They are, in fact, rooted in unacceptable stories penetrated from Jewish sources to Muslim books.

The Qur'an offers certain theoretical models in various subject areas with the aim of organizing the behavioral system. The art of Qur'anic research is the discovery of these patterns and the placement of Qur'anic concepts in a specific pattern of each concept. In this case, the concepts become clear beyond mere conceptualization and their function in the behavioral system. This research uses the exploratory method of content analysis to analyze the function of "Ulwa Baqiyya" with the aim of discovering the Qur'anic pattern related to it. The research findings show that "Oluwa Baqiyya" plays a role in the Qur'anic model of "the orthodoxy of the tribes" under the thematic domain of "invitation to monotheism" to "lay the groundwork for the establishment and perpetuation of the rule of religion." Recreating the role of this concept is possible by inverting the counter-pattern of the "unbelievability of the tribes". In the unbelief of the tribes, the corruption of the intellectual and ideological system occurs through the corruption of the behavioral system and by the reference group of the "public". The function of the "first of all" in the pattern of unbelief is the inverse function of the public in the pattern of unbelief, and the "health of the behavioral system" of society depends on their activism. It seems that the verse related to this phrase corresponds to the question posed in verse 98 of Surah Yunus and its answer.

The "forgiveness" is one of the important meanings in the Holy Qur'an, and it refers to the five roots in the Holy Quran. However, for the reader of the present era, there is no difference between these words. The mission of this study is to carefully study these five roots using different methods of historical linguistics. For this purpose, with the "etymology" of the relevant words and the discovery of the " Formulas process of Meaning-Formation " in each word, the semantic distinction between these words is known based on the Arab perception in the age of revelation. In the next step, by typology of other formulations process of this meaning in other languages and comparing it with the types in the Qur'anic Arabic, we will provide the fields for cultural translation of Quranic words in this semantic field.

The importance of government officials is so great that in the religion of Islam, the happiness or misery of the people is tied to them. This conveys the importance of educating rulers, one of the dimensions of which is political education. On the other hand, the lack of theoretical foundations and the poor performance of some rulers, further highlights the need for this issue. Accordingly, the present study can facilitate the formulation of theoretical issues of the political education model of the rulers by extracting the principles of political training of rulers in the Holy Quran with a method of developmental interpretation and a critical approach. Findings of the study indicate the extraction of the principles of political education of rulers from the perspective of the Holy Quran in the following dimensions: theology, anthropology, axiology, ontology and epistemology, which are explained in three principles of insight, orientation and action. From the combination of principles and principles as the theoretical foundations of the model of education and from the factors, obstacles and methods as the practical principles of the model of education, the model of desirable governing characteristics can be extracted from the perspective of the Holy Quran.

Among the significant challenges facing social sciences seriously is the resting of these sciences on a series of foundations not only far from divine thought, but contrasting it in certain cases. The very point gives rise to these sciences solving social problems in a non-divine paradigm. Among the different fields of foundations, anthropological foundations of a school depicting character of human being, are of a significant position. Taking this type of foundations into account can change the course of a discipline completely. The late Allamah Tabatabai is among the thinkers presenting novel theories in this field laying special emphasis on the foundation of affection. The present article is an attempt to articulate and analyze the foundation of affection in the existential system of human being as one of the anthropological foundations in a descriptive analytical method, studying some social implications of this foundation in the field of social problems. Among these implications, we can refer to that of "passing beyond personal interest", in the light of affection-oriented movement, expansion of essence and the materialization of I including the group, going beyond employing others, and moving towards guardianship (Wilayah) system.