نشریه حدیث پژوهی
پیاپی 27 (بهار و تابستان 1401)

After the Qur'an, the hadiths of the Imams (as) are the source of guidance, but they have changed throughout history. The existence of fabricated traditions among Shiites and Sunnis multiplies the necessity to know the true and false hadiths. One of the ways to know the fabricated hadith is to know the process of fabricated hadiths. Studying the history and hadith, the Muslims discovered some movement on fabricated hadith later. The present article by descriptive-analytical method deals with one of the effective movements in the field of hadith, namely the Qārīs (reciters). Since the beginning of the revelation, although the reciters have played an influential role in the establishment of the Islamic society and the advancement of its goals but after the Prophet (pbuh) the role of some of those, for various motives, were formed in a negative direction and in the support of the caliphs. fabricating hadiths on the virtues of the caliphs and adaption the promised Mahdi to the caliphs, fabricating of “Sab’ata Aḥruf” due to legitimizing their readings are among the areas of fabricating hadith by hadith fabricated’s Qārīs.

Tradition is one of the most important principles of the Islamic religion. From the second half of the first century, tradition has been used in the sense of jurisprudential hadiths and rulings. The need of the Islamic society for the rule and way to organize the social life of Islamic lands led to the compilation of jurisprudential hadiths. The issue of this research is to pay attention to the political and social context of the emergence of traditional style in the second century. Findings indicate that factors such as ultra-native attitude to hadith, the specialization of jurisprudential, the relationship of jurists with Abbasid rule and the formation of the concept of tradition and congregation have influenced the emergence of this style and works such as four Sunans. Also, from the second half of the second century, features such as the classification of jurisprudential hadiths, the complete insertion of the Isnāds, the connection of the sanad to the messenger of God (pbuh), and the purifying tradition from the opinions and rhetoric of the Companions and the followers appeared in hadith writing. Indeed the hadith works of the second century, cannot be considered as Sunan books and the four Sunans, and is among the hadith-jurisprudential works that have provided the basis for the emergence of books of the four Sunans. Such works are confined to the Hadith - jurisprudential tradition that has provided the basis for the emergence of the Sunan books is placed.

There are expressions among the traditions, most of which have been accepted as a rule and principle without mentioning any Isnad for them, and have been cited as a common proverb. Among these traditions, one is a narration attributed to the Prophet: "al-qalb al-mu'min bayn al-iṣba'ayn min aṣāi' al-raḥmān yaqliuhū kayfa yashā'" (The heart of the believer is between the two fingers of God; he turns it as he will want). This hadith has been cited by many great people in narrative, moral, interpretive, theological, philosophical and mystical books with identical and dissimilar words; As some theologians have carried it to the meaning of "jabr" (Determinism), some have considered its Isnad weak and denied it, some in response to the suspicion of jabr, have tried to interpret it, and another group has tried to use from philosophical and mystical rules, to carry the content of the hadith to its true meaning and explain it. This article will clarify descriptively-analytically; That this hadith is one of the authentic hadiths and has been cited as an indisputable and definite principle by the Imams of the Infallibles (as) and the scholars, and just as everything is under the domination of the Almighty; The hearts of human beings also change between different states every moment with their capture.

Some Alawī traditions can only be found in Sunni sources. It may be thought that none of them are reliable; that is because in the second century, fabricated hadiths found their way into Alawī teachings. One of the issues facing scholars is distrusting these traditions caused by not mentioning them in Shi’ite sources. Perhaps one of the reasons for the hadiths not finding their way into Shi’ite sources was the emergence of the authority of Sādiqayn (as) [the two truthful ones, i.e., Imam Muhammad al-Baqir (A.S.) and Imam Ja’far al-Sadiq (A.S.)] for the narrators to have access to the Alawī heritage and thus the attention to other narrators who transmitted this heritage was reduced; therefore, some of the Alawī hadiths transmitted by some of these narrators, which were not narrated by Sādiqayn (as), remained in the monopoly of Sunni sources. In order to investigate this issue, the present article identifies the narrators active in this narrative field in Kufa the milieu influenced by this authority. Then, by descriptive-analytical method, it compares the reported transmissions of these narrators with the narrations of Sādiqayn (as) in order to find how to trust these narrations from an inductive perspective. Finally, by analyzing the Isnad, texts, and the typology of Alawī hadiths narrated from these narrators in Shi’ite sources, the attitude of Shi’ite narrators towards those narrators is assessed. The present article indicates that the content association of these hadiths with the traditions of Sādiqayn (as), in addition to showing the alignment of their hadith activity with Sādiqayn (as), creates a synoptic trust in other Alawī hadiths transmitted by these narrators and reduces the possibility of their being fabricated. This study also depicts the tendency of Kufi Shi’ite narrators to transmit the traditions of the Alawī heritage through Sādiqayn (as).

Various traditions have been narrated about the Islam of Abū Dharr, which do not agree with each other. This article is based on descriptive-analytical method. He has studied the tradition of bringing Islam of Abū Dharr in Rawḍah of Kāfī and has examined its Isnad and the content. Therefore, it has been concluded that, The tradition of bringing Abū Dharr to Islam, although it has been quoted in historical sources, but In hadith sources of Shia In two different ways by Kulaynī in the Rawḍah section of Kāfī and Șadūq are mentioned in Amālī. Not only the content of the tradition is not rejected but also with Isnad of tradition analysis and following in the narrated evidences and examining the meaning of the narrative text and paying attention to the basis of the predecessors in selecting the hadith and the conditions of the beginning of Islam and the existence of meaning is received in the tradition that the possibility of a surprising event was obvious to Abū Dharr and is far from any exclusion.

All beings are signs and demonstrator of the power, knowledge and wisdom of their unique Creator, Lord and Teacher; But some creatures, because of their unique features, are a bigger and superior sign of Him. According to some traditions, among the prophets and divine saints, the only infallible who calls himself the greatest sign of God is only Imam Ali (pbuh). The main purpose of this article is to answer scientifically and analytically the question: "Why and how is Imam Ali the greatest sign of God?" After examining the Isnad and ensuring the issuance of these traditions, as well as its semantic analysis (textual, intertextual and hypertextual), it became clear that Imam Ali (pbuh) is the most prosperous sign and the greatest sign of God in the system of creation and legislation. Explanatory and analytical treatment of an important theological and epistemological subject (the greatest sign of Imam Ali (pbuh) being in the light of the guidelines of the Qur'an and Hadith , based on logical arrangement and expressive categories and fluent writing, is one of the advantages of this article. The research method in this paper is revelatory narration (reporting and semantic analysis of verses and hadith texts) and data collection by library method and text processing in descriptive and analytical method.

The general encounter of Sunni's traditionists with Abān ibn Taghlib, as a Shiite narrator who has a special scientific status and is proficient in various fields of Islamic sciences, has generally been of the type of accepting his traditions. In this study, after collecting the various narrative types that quoted from Abān with an in-text approach using the common link method -in Motzki's view- we will try to find the reasons for the jurisprudential dominance and then moral type from him in Sunni collections. Accordingly, the role of some common links like Ḥammād ibn Zayd, as well as important people such as Shu'bah in spreading of the jurisprudential traditions and Yaḥyā ibn Ḥammād in spreading of the of moral traditions type has been evident. The next issue in this study was the extratextual reasons like why the jurisprudential approach of Abān prevailed in Sunni collections and Masānīd, the motives of Bukhārī for not quoting from him and also the reasons for numerous quotations of Tabarānī in the widest types from Abān, to answer, in concise, the style of writing those books as well as type of view of the authors has played an important role in this regard.

Jonathan Brown has paid special attention to the critique of the hadith and has also addressed ilzāmāt and Tatabbu' of Dārequtnī in a scientific survey. This article explores his position about approaches and methods of hadith criticism in Dārequtnī's ilzāmāt and Tatabbu'. The collection of information is descriptive-analytical by computer-library method in the work. Brown follows Dārequtnī's belief and methodology by studying his works, especially ilzāmāt and Tatabbu'. Brown finds that his approach to hadith is often to deal with Isnads and narrations; he also shows in his methodology that most of his works deal with the Isnads and its causes or the status and identity of the narrators, he accepts the increase, both for the Isnad and for the content. Of course, the most comprehensive defense of the scholars from Șaḥīḥayn was that Dārequtnī's criticism is acceptable only in exceptional cases. With an analytical and unbiased informational, Brown reaches to this belief that Dārequtnī has proved he considered hadith to be the product of sanads by writing ilzāmāt and Tatabbu', and therefore Dārequtnī's ideas did not play a significant role in Șaḥīḥayn criticism, instead practically and publicly these corrections have been resulted from his accuracy in studying hadith.

Belief in Mahdism is one of the most basic Islamic teachings. In the Isnad of Mahdawi hadiths, there are narrators who have been introduced as Ghālī, and if their exaggeration is proven, it is one of the factors that threaten the validity of hadiths in this field But according to the order of the Infallibles (as), mentioning virtues is not considered exaggeration. Exaggeration in virtues has also become a relative issue, and it is possible that in the books of Riālī, a group of narrators have been introduced as exaggerators or accused of exaggeration. Abu Sumaina is one of these narrators who is one of the numerous narrators of hadiths and many trustworthy narrators have narrated many hadiths from him. Also, his existing Mahdawi narrations in the interpretations of Shiite narrations are free of exaggeration. In the meantime, Sheikh Tūsi's statement regarding the exception of narrations containing his exaggeration by narrators, along with the history of the early Shiite rijal Scientists in not rejecting all the hadiths of a narrator, despite considering him weak, confirms the acceptance of the validity of his Mahdavi hadiths according to the documents in the commentary.

Sharḥ Șadr (Spiritual excellence) is a God- given endowment that is mentioned in hadiths. Spiritual excellence is a kind of intuitive and insightful expansion and increase of capacity that enables the understanding of knowledge and truths and provides the realization and actualization of the apt to accept the light of faith in human beings. Therefore, it was felt significant to do a traditional research about the essence and function of spiritual excellence. Based on the nature and method, this research is a qualitative study that by inducing the narrations of Sharḥ Șadr, categorizing the topic and finally analyzing and explaining, it draws the connection between these traditions. In this study, first the typology of traditions about spiritual excellence and then the explanation and analysis of the underlying factors, characteristics and results of the spiritual excellence were verified.Spiritual Excellence is considered as a virtue and blessing which is beyond the status of prophet hood and is endowed to those who worship God and commit servitude and this would be led to salvation of human-being respectively. Since Imam is the ultimate source of spiritual excellence, knowledge and enlightenment (nūrāniyyat) of the Qur'an; the companionship and hindsight of “Imam bi al- nūrāniyyah” and the heartfelt acceptance of his virtues are the description of spiritual excellence, thus, this research is going to investigate the examples and ways of attainment of spiritual excellence.

The noble hadith of kisā', which expresses some of the virtues of Ahl al-Bayt (as) and, according to the commentators, is the cause or reason of the revelation of the verse of "taṭḥīr" (Ahzab: 33), has several versions and chains of traditions. One of the most famous of them is the hadith of kisā' narrated by Jāir in Anṣārī from Hazrat Zahrā' (pbuh). Due to some shortcomings in previous research on Isnad and the text of this hadith, the present article tries to evaluate its validity with a descriptive-analytical approach and check the authenticity of the chain of transmitter and the issuance of the hadith of kisā'. The findings of the research indicate that the existence of the event of kisā' is accepted by the two parties i.e.  Shia and Sunni and the hadith of Hazrat Zahra (as) although not evident in the primary sources, but there are reasons for its authenticity. Also, internal evidences such as the compatibility of the text of the hadith with the revelatory teachings and external textual evidences such as the existence of numerous traditions about the event of kisā' and the frequency of its occurrence, testify to the authenticity of this hadith.

Mu'alla ibn Khanīs, one of the slave and companions of Imam Sādiq (pbuh), is among those who have been accused by some and there are contradictory traditions about him. Some early and later scholars of rijāl believe in the reliability of Mu'alla ibn Khunays, and some have voted for his unreliability. Some have preferred not to judge in this regard. Among those who believe in the reliability of Mu'alla ibn Khunays, we can mention Shaikh Tūsī, Ayatollah Khūī, Muslim Dāvarī and others. In contrast, scholars such as Najāshī and ibn al-Ghaḍāʿirī have voted against the unreliability of Mu'alla ibn Khunays. Some people, such as ʿAllāma Majlisī and ʿAllāma Ḥillī, have not expressed any opinion due to the conflict between those who believe in reliability and unreliability and the impossibility of preferring one of the two promises; Among these, Mu'alla ibn Khunays is considered one of the great and renowned one of Thiqāt, who is also included in the general tauthīqāt of the rijāls. Therefore, the rejection of his reliability will be regarded breach of this rijālī rule. Therefore, it is appropriate to review the reasons and arguments of the plaintiff parties in order to distinguish the right point of view and belief. In this article, an attempt is made to examine his credibility by examining the opinions of the elders and the available news in order to recognize his true face in terms of credibility as much as possible. For this purpose, the rijālī books, the narrators of authentic Shiite hadith, have been used.