نشریه مطالعات فهم حدیث
سال نهم شماره 1 (پیاپی 17، پاییز و زمستان 1401)

One of the new methods of evaluating hadith is list analysis. The lack of a mechanism for implementing this method is one of its shortcomings in order to open its way to scientific and public gatherings. In this article, after a general explanation of list analysis, its implementation mechanism is presented and used to evaluate two narratives. The proposed mechanism is in terms of data collection in a library method and in terms of descriptive-analytical nature. This mechanism has been obtained by extracting objective samples of list analyzes from Ayatollah Madadi's foreign courses and their meta-analysis. List analysis is a kind of historical case study of hadith with a realistic approach that uses them by localizing the techniques of other evaluation methods. In this method, the first step is to evaluate the rijali and list check. If the narration has a rijali validity and a list, the content of the narration will be followed in three historical stages: the space of issuance, the reaction of the Ahl al-Bayt, and the stage of transfer to the fatwa.

There are many hadiths in Shia and Sunni Hadiths books about the reward of deeds (Savab’ol Aa’mal). The repetition and multiplicity of these hadiths in these books is one of the reasons that make it difficult to ignore this hadiths. The general method of hadith scholars in dealing with these hadiths is to use the Man Balgh rule, based on which, despite the weakness of the chain of transmission, these hadiths are accepted with a tolerant attitude. While the study and accuracy in the content of these hadiths shows the obvious contradictions in them. In the current research, it is suggested to use new linguistic approaches and pay attention to different capacities of language to solve the problem of conflicts. In this approach, the meaning in Savab’ol Aa’mal hadiths can be justified based on the perspective of speech act theory, in such a way that these hadiths are meaningful by creating an effective action in the audience, and if they cannot create the intended effective action based on the intellectual and belief system of the audience, It is considered to have a semantic disorder. The relative advantage of this strategy, in addition to the wideness of the meaningful range, is that, in this method, expressions can be measured and evaluated without necessarily going through the path of truth or falsity.

The sayings of the infallible imams (a.s.) along with the Qur’an are one of the most important sources for explaining religion. In most of the time, they are in oral form and sometimes in written form. In the last towqi from the Holy District of Imam Zaman (AS) to Ali Ibn Muhammad Samuri (the last special deputy), the issue of seeing and observing last Imam after the death of the last special deputy has been raised. Due to the importance of this issue in towqi, there have been different interpretations of it, which in some cases have caused damage or caused overdo and underdo in the field of Mahdism. This paper facouse on validation of towqi and detailed examination of the concept of “al-Mushahadah” and the possibility of meeting of Imam in the age of absenteeism. In order to understand the mentioned towqi accurately, firstly, the validity of towqi through using the science of Rijal and Dariah al-Hadith will be checked. Then, the meaning of the word “al-Mushahadah” will be investigated by using dictionaries. After mentioning possible meanings, such as “Meeting by choice and desire” and also, “special representation and embassy in the era of great absence”, it was determined that the meaning of “special embassy” is considered in this hadith. Then, by examining the hadith family, the meaning of “certain observation” will be clear. It means “a bilateral meeting with the will and discretion of the parties. So, in the towqi of Hazrat, this type of special observation or the claim of a special embassy has been denied. Also, the hadiths of the meeting of Promised Mahdi (a.s.), implies that he can visit people as a one-side visit of his behalf and without the claim of special embassy.

Methodical understanding of the verses of the Holy Qur›an depends on attention to the symmetry; One of the evidences of understanding and interpreting the verses of the Holy Quran is interpretive hadiths. It is clear that hadiths, by their very nature, need to be validated and analyzed in order to be worthy of their symmetry. Following verse 15 و وصینا النسان بوالدیه إحسانا حملته امه کرها و وضعته) ; of Surah Al-Ahqaf At the beginning of the verse, with your mother Has carried. In (کرها some Shiite interpretive narrations, that mother is Fatima (PBUH) and that person is Imam Hussein (AS). Since the interpretive hadiths are among the evidences considered in the interpretation of the verse, this study examines the fact that the documentary and textual validity of the previous interpretive narrations that believe that Fatima (PBUH) hated Imam Hussein (AS) How much is it? The present study, with a descriptive- analytical method, based on criticism and rational and narrative reasons, reflects the finding that these narrations, in addition to challenges and weaknesses in terms of document and source, also in terms of semantics due to conflict with infallibility The Prophet (PBUH) and the Ahl al-Bayt (AS) were corrupted and it is not acceptable.

hadiths about the similarity and adaptation of the character of Hazrat Fatima with Maryam bint Imran, have been recorded and quoted In Shiite and Sunni sources. In this research, with the method of historical analysis and hadith studieis, it was determined that the Hadiths related to the similarity of Fatima (S) with Maryam (S) in Shia sources and Sunni sources mostly have been quoted and recorded as discourses of the best women of the world. Shia scholars and muhaddiths tried to infer the virtue of the best women from the beginning of the world to the end of it for Hazrat Fatimah (PBUH), so the Hadith phrase” o, Fatima! Allah has chosen you and purified you And has preferred you over the women of the world” entered into Shiite hadith sources from the period of Sheikh Sadouq, which compeletly shows the similarity of the two characters and the enterance of the content of the Qur’anic verse into the hadith discourse.The Sunnis believed that the meaning of verse 42 of Al-Imran, which describes the good of the women of the world for Mary (PBUH). However, the superiority of the personality of Hazrat Fatimah (PBUH) over other women with attributes such as (seyed Nasa al-Aalmin), (seyed Nasa al-Momineen) and (seyed Nasa Hazeh Al-Umma) are discussed in the form of a discourse among Shia scholars and someones of Sunnis. But in the chain of these hadiths, there are weaknesses and errors in the isnads, and their text is also confused and has structural differences.

The Holy Qur’an, as the main source of religious teachings in Islam, has distinct features in order to meet all needs in line with the goal of human guidance and development. The comprehensiveness of the Qur’an is one of these unique features which has always been considered by Muslim scholars. The scope of the Qur’an has always been considered, but the quality of its realization has often been neglected. For this reason, this study using a descriptive-analytical method, examines the quality of the realization of the comprehensiveness of the Holy Quran based on the central role of principles and relying on the analysis of the narration quoted from Imam Sadegh (A.S): There is no matter of dispute between two individuals unless there is a principle for that in the Holy Book of Quran. Through this method of text analysis in accordance with the rules of jurisprudence, the study first deals with the semantics of the contents, and reviews the narrative documents. Next, it explains the narration and the ways of inferring the Qur’anic principles. The findings of this study show that the Holy Quran contains principles that can meet the various needs of human beings by being adapted to the different needs of human beings. In this regard, three strategies have been proposed for inferring the principles of the Quran: using the authority of independent phrases, meta-context implications, and principle-oriented attitude in the Quranic stories.

Bada is one of the special religious doctrines of Shiites. Bada is defined in the traditions as follows: God’s hand is open for erasing and proving, bringing forward and backward, and for any change and transformation in the world at any time and in any form, while He had knowledge of the entire universe before creation, and undoubtedly, the knowledge of the prophets and angels also comes from His knowledge. However, there is an issue that has apparently challenged bada’s topic, and that is, any change and transformation are caused by previous ignorance and subsequent knowledge, so it does not apply to God, who has eternal and absolute knowledge. Therefore, to resolving this problem, many solutions have been proposed. This article aims to examine the solutions presented in the traditions to show that divine bada is not because of ignorance or lack of knowledge. This is because of Shia attention to all aspects of theological issues. Also, in order to overcome any possible problem, including the most important challenge of the incompatibility of bada with divine knowledge, a scientific and persuasive solution has been presented.

One of the harms of narrations is the phenomenon of misprinting in the text. In the face of this damage, the author of the Javaher al-Kalam had a method that is useful for  identifying,  modeling, etc;  Therefore, it  is  necessary to answer these questions from the point of view of the owner of the Javaher al-Kalam: Is the primary principle based on the misprinting in the text of the narration or not? What are the sources of misprinting in the text of narration, its consequences, applications, and its evidence signs? The results of this article with the descriptive-analytical method are: First, the primary principle is not to accept misprinting. Second, the origins of misprinting go back to the author, speech, writing and jurisprudential correction of the narrators. Thirdly, the consequences of misprinting are in three parts: the meaning of the narration, its authenticity, and the conflict with other narrations. Fourthly, its applications are in finding and making maximum use of the reasons for the traditions and in gathering between versions and reasons. One of the most important evidences for identifying a misprinted narration is the opposition to the procedure, incompatibility with syntactical rules, and the multiplicity of narrations.

Today, the only way to access tradition is through narrations. But many obstacles have made it difficult to walk this path. One of these obstacles is fake hadiths. Some of these hadiths have been made in order to create virtue for some people. Such hadiths cause those who do not deserve to be followed to be followed, and in return, those who are worthy to be followed are left out. Therefore, it is very important to criticize these hadiths and separate the correct hadiths from the weak ones. So far, many scholars have reviewed and criticized the hadiths of virtues, but none of them has provided a practical model for criticizing these hadiths. Therefore, in this article, we want to study the performance of Allama Amini in the critique of the text of the hadiths in which virtues for Abu Bakr are mentioned in Al-Ghadir book. The aim is to identify, extract and classify the basics and methods of critique of this category of hadiths. Amini has used different criteria in criticizing the text of these narrations. He has shown that some of the alleged virtues for Abu Bakr are not a privilege for him at all. Although some other virtues are a privilege for him, they cannot be proved due to various problems such as opposition to the Qur’an, reason, definite science, Islamic jurisprudence, human conscience, experience, and so on.

The strictures of Mohaghegh Ardabili’s intellectual circle in accepting narrations led to the revelation of the weaknesses of this model of validation of narrations, and as a result, criticisms were formed about the model of accepting narrations in Hillah school, which paved the way for scientific crisis and new intellectual models Provided in the face of narrations. In the meantime, some, such as Mullah Abdullah Shoushtari and Mirza Mohammad Astarabadi, suggested a return to the tradition of our predecessors. Another group, led by Sheikh Baha’i and Mirdamad, belonged to the Hillah school, and instead of changing their fundamental principles, they tried to make reforms within the Hillah school and develop the acceptance of narrations. In the middle of the 11th century, a group of mujtahids, including Muhammad bin Hasan bin Zein al-Din, Fazil Tuni, and Mohaghegh Sabzevari, after writing “Al-Fawaed al-madaniyyah” influenced by this work, took up narrative-oriented ijtihad. But among all these models presented in the face of tradition, the model of Mirza Mohammad Astarabadi was theorized by his student Mohammad Amin Astarabadi in the form of “Al-fawaed al-madaniyyah” and was able to gain general acceptance among the Imami scientific community؛ and Al-Akhbari school dominated for two centuries.

The “People’s Mojahedin of Iran”, popularly known as the “Monafeghin” (hypocrites), often  referred  to  religious texts in order to formulate their ideology; In the meantime, one of the most widely used sources in the speech and writing of this group was Nahj al-Balaghah. The slogan “weapons in one hand and Nahj al-Balaghah in the other” demonstrates at least as a slogan, they received their theoretical foundations from this book and, in their opinion, apply those theories by weapons. It must be acknowledged that their strange, sometimes flawed, and extremist interpretations of religious texts were the basis of their destructive actions, such as bombing and assassination of personalities. By a descriptive-analytical method, this article attempts to criticize their methodological and content defects in the description and interpretation of Nahj al-Balaghah from the perspective of the rules of Fiqh al-hadith (knowledge of understanding the text of hadith) in two  parts: understanding the text and understanding the purpose of the hadith. Among the most important criticisms based on comprehension of the text, we should mention the incorrect personal interpretation, incorrect translation and ignoring the existing explanations of Nahj al-Balaghah. Also, one of the most important criticisms of understanding the purpose of hadith is ignoring the time and space of hadith issuance, disregarding the intention of Imam (AS) as well as fragmentation of hadiths and the resulting misunderstanding.

The comparison of Shia and Sunni jurisprudential hadiths shows that a significant part of Shia jurisprudential hadiths have been almost completely narrated in the form of short stories in Sunni hadith communities. The characters of these short stories are people like Abu Hurairah, Ibn Omar, Ayesha and Ibn Abbas who, in many ways, cannot be narrators of a large volume of prophetic tradition. The accuracy in the history of Shia and Sunni hadith and the transformation of the hadith transmission process from storytelling in the first century to the transmission of jurisprudential traditions in the second century shows the influence of retribution on the quality of the process of hadith transmission and the chain of transmission in the second century Hijri. Retribution had a deep political-religious influence in the society of Iraq and the Levant. The act of retribution had caused the formation of a community with special demands in Iraq and the Levant, which forced the scholars to use the method of narrating jurisprudential hadiths in the form of short stories to revive the prophetic tradition.