پژوهش نامه علوم حدیث تطبیقی
پیاپی 17 (پاییز و زمستان 1401)

In dating Hadiths, orientalists have used an argument called the proof of silence. This argument has led to many controversies and has caused Muslim and Western critics to criticize orientalists such as Schacht and Juynboll. In the meantime, what is challenging and a place for reflection is the similarity between the proof of silence of Western Hadith scholars and the rule of “Low Kana Labana” (If there was such a ruling, it would have been revealed) of the Shiite Jurists and usulists. The present article analyzes the dimensions of these two arguments with a comparative study of the proof of silence of the western Hadith scholars and the rule of ““Low Kana Labana” (If there was such a ruling, it would have been revealed) of the Shiite Jurists. In the proof of silence, the circumstances surrounding the author's condition are the source; but in the rule of “Low Kana Labana” (If there was such a ruling, it would have been revealed), the conditions are determined based on the nature of the problem - everyone's suffering. In both arguments, the importance of the subject is in the role-playing conditions. The condition of not hindering against the recording and fame is also present in both arguments; although it is not specified in the proof of silence. These two arguments are effective in dating and validating Hadiths provided that the conditions of each are met.

In order to express and explain his/her intentions, a wise speaker should not ignore the intellectual levels of his/her audience in his/her speeches and writings. Before starting the speech, he/she should measure the intellectual capacity of the audience, then open his/her mouth to speak. Because based on the rational rule of the effect of the audience’s understanding levels on the expression of the wise speaker, his/her speeches and writings are influenced by the intellectual level of the audience and it is up to him/her to consider the intellectual capacity of the audience when speaking with others. Thus, the mentioned rational rule has established an active relationship with Quranic and hadith statements and plays an active relationship in the Quranic texts and the statements of the Infallible Figures. Therefore, a wise speaker does not speak in religious texts without paying attention to this rule. The discussed rule performs different functions in the explanation of religion, examples of which are as follows: 1. In some cases, the wise speaker is forced not to speak and remain silent due to the observance of the rule; 2. The discussed rule plays a role in the way of expressing occult knowledge by the wise speaker; 3. With the assistance of the aforementioned rule, it is possible to resolve the unstable conflict of hadiths; 4. The rule of the effect of the audience’s understanding levels on the wise speaker’s expression also has a function in the formation of homologous (mutashabih).

The mission of the prophets and the call to belief in them is one of the basic issues in Islam, and the issue of their mission to all nations is one of the Quranic and narrative issues. From this standpoint, the study came in this article to reveal the truth about the mission of a prophet in the African continent in terms of denial or affirmation. The importance of the study appears in its fact that it reveals the facts referred to by the Holy Quran and refutes the allegations and accusations of the enemies of the Holy Book revealed from the root of wisdom and knowledge that does not do anything without a purpose and the goal in it. The study consists of an introduction, five topics, and a conclusion. The first dealt with general issues of defining the meanings of terms and its related words. In the second, the discussion revolved around the creation of mankind and the wisdom behind it, then we referred to what Almighty God has singled out for him of the massive blessings to achieve this wisdom, so that it is permissible to establish the argument against him when disbelieving and disobeying. And the third discussed what makes the illusion that the prophets were not sent to the Arabian Peninsula before the mission of the final Prophet at all, so the fourth topic came in proving the mission and dealing with the suspicion of its absence, and the last one ended with proving the mission in Africa like the rest of the regions and continents in general. The researcher benefited from the textual, analytical and comparative approach between the Sunni and Shiite schools to reveal the truth and the correct conclusion. The researcher came out with the result of proving the major issue through the three evidences, and was unable to prove the minor premises, which are the instances of the prophets and their well-known persons.

The narration of “Innama al-A’mal bi-al-Niyyat” is a narration that Shia and Sunni jurists have used in various chapters of jurisprudence and have cited it in several issues. This narration is challenged and questioned in two dimensions; One is from chain of document and the other is from the point of view of content. Although many works have been written about these two dimensions, but less has been done to examine the document and explain its semantic scope in a comparative way and to determine the stronger meaning by citing evidences. This article aims to use a descriptive-analytical method, using a library method, while discussing and examining its documents from the perspective of Two Major Islamic Sects, to investigate its possibilities and semantic scope, and to determine the strongest possibility with the assistance of numerous clues and evidences. The findings of this research indicate that the narration is authentic and acceptable in terms of issuance as a document based on the school of issuance trustworthiness by combining evidences such as narrative reputation, practical reputation, agreement with authentic narrations, spiritual or abstract massive report. In terms of the content, which has many possibilities, the possibility that what is meant by it is a comprehensive concept and what the scholars have said as the meaning and meaning of the narration is an example of it, seems stronger.

After the Holy Quran, the traditions of the Infallible Figures (A.S.) are the most important source in deriving jurisprudential rules. The contradiction between Hadiths is considered as one of the basic challenges facing Islamic scholars and Hadith experts. Some scholars and mujtahids tried to solve this dilemma and chose ways and methods to solve it. Sheikh Yusuf Bahrani is one of the Hadith experts who endeavored to revive the element of taqiyyah as the main factor in the contradiction of narrations and identifies the infallible Imams as the cause of discord among Shiites. Many Usuli experts such as Shahid Sadr disagree with this theory and consider other factors such as cancellation (naskh), loss of evidence, narrating by meaning, imitation, falsification, gradation, compliance with capacity and misunderstanding of the narrator to be effective in this regard. By examining the theory of Shahid Sadr, the present research reveals that what is proposed as the causes of narrations contradiction is due to the lack of full tracing the reasons for the narrations contradiction and is a kind of illusion of conflict. With a correct understanding of the reasons for the conflict in the narrations, the return of the difference in narrations is based on the same element of taqiyyah, and the contribution of other factors is considered insignificant.

One of the teachings of Ahl al-Bayt (A.S.) in expressing the teachings of the Quran, opening a new window in harmony with time is called Ta’wil. The verses of the Quran, in addition to what is used from their appearance, have Ta’wil, and the best way to achieve the Ta’wil of the Quran is through Ahl al-Bayt (A.S.); because according to the Hadith of Saqlain, Ahl al-Bayt (A.S.) are considered as equal side to the Quran, which means one of the two has same value. In many traditions of Ahl al-Bayt (A.S.), Ta’wil of the Quranic verses has been discussed; However, in narrations concerning Ta’wil, Ta’wili narrations are not separated from exegetical narrations; Therefore, it becomes important and necessary to separate the Ta’wili narrations from the exegetical narrations and determine the type of their Ta’wil. This research seeks to find an answer to the question, what kind of Ta’wils have been done in the Ta’wili narrations of Surah Ibrahim (A.S.) In this regard, based on the terminological meaning of Ta’wil of the Quran in the verses and traditions, the Ta’wils narrations of Surah Ibrahim were extracted from among its exegetical narrations and it was determined by the descriptive-analytical method that there are five types of Ta’wils in these traditions, which are: the inner meaning of the verse, the internal example of the verse, the example of the verse in the passage of time (generalization and adaptation), the example of application or the generality of the verse and the meaning of the implicit (mutashabih) verse.

Ali bin Muhammad al-Naqi (A.S.), the ninth true leader and equal to the word of revelation and not-separated from Quran according to the Hadith of Saqlain. However, there is not much independent research work related to his life and Quranic sayings. Therefore, it is necessary to extract his Quranic heritage from the traditions. The present research aims to review the Quranic legacy of the His Excellency, with a historical and theological perspective, to separate and analyze this precious treasure. So, by using his narrative, exegetical, theological and historical sources, Quranic works of His Holiness are classified in four parts: the training of the interpreter, the codified work of interpretation, dealing with deviations and Quranic statements. The result is that Imam Hadi (A.S.), in addition to interpreting numerous verses of the Quran and training interpreters, applied the best measures and thwarted the plans of the enemies by adhering to the Holy Quran in the seditions and deviations of his era. Also, in various areas of exegesis and interpretation (Ta’wil), he has explained the divine verses but [regretfully] a large part of them has not reached us.

Narratives of interpretation of Two Major Islamic Sects are considered as one of the most significant sources for the interpretation of the Holy Quran; but in the existing narrative societies, most of them are satisfied with the report of exegetical traditions, and there is less analysis about the traditions in the comprehensive interpretations of ijtihad (extraction). The main issue in this article is to obtain a complete method in analyzing the narrations of Two Major Islamic Sects by considering the texts related to them as well as issues outside the text, with descriptive-analytical method. Based on the findings of the research, the method of intertextual analysis of exegetical narrations is carried out by considering the context of the verses, the general purpose of the Surah, the certain principles of the Quran, as well as the family of related verses and traditions. Also, in the metatextual method of interpretive narrations, their contents are analyzed by considering the time and place of the revelation of the verses and the issuance of the narrations, certain intellectual proofs and definitive scientific theories and incontrovertible historical data.

Bihar al-Anwar (Oceans of Lights) is the most detailed collection of Shia Hadiths and an encyclopedia of Shia teachings and one of the works of Allama Majlisi. In this book, most of the Hadiths are quoted from other sources and the names of the sources are also mentioned; and some unknown sources have been found, and an unknown source means a source or a book that has become unknown and unrecognized, and Hadiths of an unknown source are said to be narrated from unknown and unrecognized sources. In this article, the document and content of the unknown narrations of Bihar al-Anwar (Oceans of Lights) are discussed with an emphasis on the pilgrimage (Ziarat) narrations. The present research aims to use the words of the Infallible Figures and to evaluate Bihar al-Anwar (Oceans of Lights) book and validate the document and the content of Hadiths, especially the weak ones. The narrations of the unknown sources of Bihar al-Anwar (Oceans of Lights) can be divided according to topics, and the narrations of pilgrimage include topics such as the reward of visiting the Infallible Figures’ graves, the reward of welcoming the pilgrims, and the pilgrimage of Hazrat Masoumeh. In this article, which is done with an analytical and descriptive method, these narrations have been examined based on components such as narrative reputation, comparison with verses, comparison with other narrations, etc and Allama Majlisi’s rule of tolerance and easily acceptance of narrations concerning the Sunan. Also, despite the weakness of the document, the above-mentioned Hadiths are admissible in terms of content and cannot be rejected; Because, due to their conformity with the Quran, definite history, narrative fame, and by comparing different narrations, and based on the rule of tolerance and easily acceptance of narrations concerning the Sunan, etc., they can be accepted.

In narration and commentary sources under verse 42 of Surah Yusuf, there are narrations about the appeal of Yusuf to the prisoner and as a result of forgetting the remembrance of God and his punishment by prolonging the imprisonment. Their thematic cooperation with each other and their multiple ways can to some extent express the documentary and thematic authenticity of the mentioned event; while the examination of the chanins and the texts of these Hadiths show that none of them can be cited and most of them have weak documents and have content problems. In terms of documentation, these Hadiths are Mawquf, cut-sources (Maqtu’), Munqati’, Marfu’, transmitted (Mursal), or suspended (Mua’llaq), or they have weak or unknown narrators. Their text also contradicts the verses of the Quran and there are conflicting, strange, unacceptable and far-fetched content in them. Also, conflicting narrations are seen against them, which have provided a correct interpretation of the verse. It seems that the roots of these narrations reach Ka'b al-Ahbar’s; Because he is older than other narrators. Therefore, after him, other narrators and forgers of Hadith have narrated his narration and expanded it. The existence of many similarities between the narrations of this stream strengthens this theory. Of course, it should be said that there is no mention of this process in the Bible. Therefore, this narration is among the Israelites that have no roots in the Bible, and Ka'b al-Ahbar did not receive it from the Bible.

In order to achieve happiness, human beings deserve to be in spiritual and physical health; So, it is necessary to provide food for the soul and body. In the Holy Quran and among the Ahl al-Bayt (A.S.), among the food items, “honey” has been emphasized. This research, using a descriptive method and a library data collecting method, has investigated the healing properties of honey with the approach of the narrations of the Two Major Islamic Sects, and in order to maintain the stability of the content and the desired result, the narrations of the Two Major Islamic Sects in the first five centuries of the lunar Hijri have been considered. Despite the correctness of the statement that the basis of the application and the main characteristic of honey is based on its healing properties, but this generality of healing is exceptional, and by carefully examining the words of the traditions, it can be understood that this generality of honey's healing properties is not absolutely correct in all cases, and it needs that the general application of healing honey should be revised.

Recognizing the correct narration for forged one has always been the concern of Hadith scholars. One of the ways to discover forged narrations is to analyze and investigate the motivations of the narrators for forgery. The main concern of this article is to express the opinions of Seyyed Ali Sistani in the methodology of discovering fake narrations and explaining its rules based on the motives of forgery. Although the motives of forgery have been mentioned sporadically in numerous articles and books, the discovery of rules based on a complete list of the motives of forgery has not been emphasized so far. Seyyed Ali Sistani, as one of the jurists familiar with the topics of Hadith science and especially the field of Hadith disputes, has opened the way for the recognition of forged traditions for the purpose of resolving Hadith disputes by presenting a list of reasons for falsification. This research, in addition to explaining his foundations, by citing evidences from Hadith scholars and examples of Hadiths, investigates and develops the factors and motivations mentioned by him and states rules for discovering fake traditions based on the motivations of forgery.

One of the important sources of extracting the Islamic lifestyle is the conducts of the Infallible Figures. Presenting the Islamic lifestyle based on the conducts of the Infallible Figures requires a comprehensive analysis. The differences between words and work have made it difficult to accurately analyze works compared to words. Among them: silence of the work and the possibility of multiple comprehensions of it, that the words narrating the work are entirely created and used by the first narrator, but in words, the words of the narration are mostly words conducts of the Infallible Figures that are narrated only by the narrator. These differences make the process of detailed work analysis more difficult and double the necessity of developing an efficient method to achieve a comprehensive analysis of Infallible Figures’ works. This article has endeavored to provide an efficient method for analyzing works by reviewing previous studies and solving their shortcomings and considering different aspects of works. The result of this research, obtained with the analytical-exploratory method, indicates that the method of analyzing the conducts of the Infallible Figures, in a fourteen-step process, can lead us to a comprehensive analysis of their actions. The most important steps presented in this research include; Paying attention to the mental ideas of the narrator, paying attention to the similar and dissimilar contexts of the realization of the work, paying attention to the ultimate goal of creation in the analysis, considering the effective evidences in the analysis of the work, measuring with the evaluation criteria of historical propositions, refining the basics of conduct analysis and paying attention to it in the stages of analysis.

The accurate understanding of Ahl al-Bayt’s Hadiths is an important issue that has been the focus of Hadith scholars for a long time. Considering that there are different interpretations of the Hadiths of “Wus’at Manzil (Expanding House Size)” in the society, this article intends to validate and correctly understand these Hadiths using the method of two famous Hadith scholars (Allama Majlisi and Mohammad Baqir Behboodi). According to Allama Majlisi's method, weak Hadiths can also be used to understand other Hadiths; But according to Mohammad Baqir Behboodi's method, until the Hadith document is not corrected, that Hadith cannot be considered as proof. For this reason, the dominant approach in Behboodi's Hadith research is to correct Hadiths chain. Of course, the review and analysis of the text cannot be ignored from him. Considering that the focus of the Behboodi's method is on correcting the document, if we take from the historical reports of the permission of the size of the house, the narrations of the size of the house indicate the permission of a large house in its general sense. On the other hand, according to the Hadiths that indicate having a home and sustenance as much as one needs and enough, as well as the Hadiths that recommend providing comfort for the family, according to Allama Majlisi's method, the sum of these Hadiths is that a Muslim person, for the comfort of his family, if he owns a small house, he should try to provide a bigger house - as much as he needs. Considering the fact that the Shia traditions do not conflict in this regard, the ruling “What agrees with the Sunnis, should be rejected” has no relevance regarding these Hadiths.

Presenting and receiving gifts is praised and appreciated and emphasized in Islam. However, from some narrative interpretations such as “Hadiyyah al-Umara Gholulun” or “Hadaya al-Ummal Ghololun” it appears that exchanging (presenting or receiving) gifts with officials is prohibited. On the other hand, in contrast to this prohibition, there are traditions that allow people to accept gifts from officials. Therefore, we are faced with two types of narrations that conflict with each other superficially. With the aim of resolving the conflict between the aforementioned narrations, using the method of description and analysis, the present research first collects all the narrations related to the subject from the Hadithi sources of the two major Islamic sects and examines them documented-base, then by looking at the opinions of commentators and narrations-experts and analyzing the text of the narrations, finally analyzes the conflict between them in such a way that the narrations of the group “Hadaya al-Ummal Ghololun” are about “ascribing the infinitive to the object” and indicate “prohibition of officials from accepting people's gifts”, and the opposite, i.e. “accepting the gift of the officials from the people” will be right as long as it does not lead to corruption.