نشریه مطالعات فهم حدیث
سال نهم شماره 2 (پیاپی 18، بهار و تابستان 1402)

The Fadakieh sermon of Hazrat Zahra (PBUH) is a sermon delivered at a critical historical time after the death of the Prophet of Islam (PBUH). Examining the themes and content of that sermon with textual research methods can have significant results. In this research, using the method of “thematic content analysis”, an attempt to analyze the themes and orientations of this historical text, and to extract the approaches and goals of Hazrat Zahra (PBUH) from expressing different topics in this sermon. The results of the research indicate that contrary to the common and old assumption in society that the subject of this sermon is a dispute over Fadak’s ownership, the main purpose of Hazrat Zahra (PBUH) in delivering the sermon was to protect the Islamic society from seditions and harms. Therefore, half of the sermon deals with pathology and introduces the weaknesses of the Muslim community and the second part introduces the ways out of those injuries. Factors such as; The current of hypocrisy, blindness and inattention of the people to their responsibilities in the Islamic society, disregard for the Quranic teachings and welfare are among the most important harms of the Islamic society. Reconsidering the prophetic discourse, returning to two precious things (the Qur’an and the Ahl al-Bayt), returning to monotheistic teachings and adhering to individual and social laws are introduced as a way out of those problems. Another important result of this research is the discovery of the problem-solving model of Hazrat Zahra (PBUH), the details of which are described in the article.

In narrative and interpretive sources and books of the causes of revelation, narrations has been narrated in which the cause of revelation of Quranic verses is expressed. The Place of Najashi; king of Abyssinia and the importance of her personality in the events of the beginning of Islam like the Migration of Muslims to Abyssinia and then her Islam caused that some commentators according to the narrations consider the causes of revelation of some verses of the Qur’an about her and her companions. In relation to these narrations a few questions are arise. Firstly the validity of these narrations How is it in terms of documents? Secondly in the versus of these narrations, have other opponent narrations been narrated or not? Third that the context of the verses with what the cause of revelation most relevant? In this research, which has been done analytically and in a library method the narrations of the cause of the revelation around Najashi, the king of Abyssinia and his companions have been studied in terms of documents and narrations that oppose them are mentioned if they exist. The result of this research makes it clear that the document of most of the narrations of the cause of revelation about the Najashi of the king of Abyssinia and his companions is weak in terms of authenticity and some of them, in addition to weakness, have contradictions. Also, the study of the context of the verses shows that the narrations the opposite of cause of revelation, who did not consider these verses to be specific only to Najasi and his companions, although they are mostly weak in terms of authenticity, are more in line with the context of the verses.

From the distant past until now, books have been written about the signatures of Imam al-Zaman (a.s.). In the hadith sources of Shia Imamia, there are about a hundred taqee’s of Imam Zaman (a.s.); Most of them are mentioned in the books of Kamal al-Din Sadouq and al-Ghaibah Sheikh Tusi. In the meantime, apart from the report of the story of Imam Zaman (a.s.) about the jurisprudential fatwa of Sheikh Mofid “the text of which is not available and it is a later narration and subject”, only two of the stories attributed to Sheikh Mofid, for the age of great absence of the report has been Of course, some thinkers have doubted their attribution and validity. Due to the fact that so far, no independent research has been done regarding the validity of Sheikh Mufid’s assertions “found in the book of protests”; Now it is necessary to research that: 1- What are the narrative documents and copies of these allegations? 2- What history do their texts have in Shiite sources? 3- What is the validity of Sheikh Mofid’s assertions in the protest? 4- Are these convictions acceptable in terms of attribution to Sheikh Mofid? In the present research, while examining the documents and analyzing the data, it was found that due to several reasons, these revelations of the era of the great disappearance of Imam Zaman (a.s.) are not useful for the sheikh; And attributing the facts to them is incorrect and invalid.

Measuring the validity and context of issuing a text to obtain its issuance by the Infallibles is an important issue throughout the history of hadith studies, So that ensuring the issuance of hadith leads to the establishment of correct epistemological-moral principles in religious teachings. In the meantime, the narrations that in first place convey the similarity with texts of the Greek sages to the mind, are of great importance for validation. One of them is a narration which considers “virtues” as four characteristics in general and mentions the strength of each of them, which inevitably bears many similarities between it and Greek wisdoms. The establishment of this conceptual similarity creates a reading such as “Transcription of said hadith from Greek wisdoms” and “the lack of authenticity of the hadith due to the existence of single origins “.Therefore, the efforts of this paper are to evaluate the issuing ground of this narrative for obtain its issuance and verification of its similarity with Greek texts of wisdoms, which is based on descriptive method in collecting and analyzing intra-textual and extra-textual approaches. The product of integrated attitude in validation obtains non-issuance, so that the evaluation of “conceptual history of words” shows that the words of this hadith are not consistent with the common style of narrative literature, so it`s not possible for the user to reconstruct the said text. Also, the conceptual difference between words and semantic similarities with ethical books in the same age with the first source of this narrative has reduced the confidence of issuance.

Diverse agents affect the abundance and spread of hadith research in a city or region. The presence of scholars and hadith narrators in that scientific geography and their hadith narrating activities is one of these influential factors. Recognition of famous narrators and typology of common narrations in that school of hadith is known as the best and most important methods of reconstruction of hadith schools. Ray School of Hadith is one of the most important Shiite Hadith schools in the early Islamic century. The exuberance of Shiite’s hadith narrators and the abundance of their narrations in Shiite hadith books, and the experience of two periods of the presence and absence of the Imams (Peace be upon them), are the reasons for the high significance of this school’s research activities. Reconstruction of the Shiite hadith school in “Ray” in the mirror of hadith narrators, the purpose of its creation, accurate recognition of the narrators of this school of hadith, their writings and the typology of their narrations has been investigating in this research. In this regard, the hard learning and prophecy of hadith in this school and the extent of the influence of the narrators of that region from other hadith schools, have also been extracted and reported. With the help of a library method and a descriptive-analytical approach, the present study, has concluded that the activity of Rey Hadith School has started from the time of Imam Saadeh (Peace be upon him).The study of scientific exchanging trips of the hadith scholars shows that this school was the most influential of the hadith school of “Kufa” and in spite of the variety of narrative types received by the narrators, the predominant narration of the hadith school of “Ray” was jurisprudence.

one of the narratives that has been recounted in Shia Hadith collections (sources) is the story of an angel namely “Futros the Angel” (Futros the Malik) Since this narrative is considered to be a great virtue for Imam Hussain, and some History and Hadith scholars and researchers do not find it to be authentic. The present article, while briefly paying attention to the documents of this narration, has made The Validation of the content of this narrative has been the focus of the research this narration was written in sixteen Hadith and historical sources was recorded before the tenth century of Hijri. Some of these sources have narrated the narration in the form of Mosnad and some in the form of Mursal It seems that the narration is valid and reliable from the point of view of a document, and it is possible to ensure the issuance of “Futros Angel” narration, especially based on the citation of the book of “Al-Saraer” was assured. Also, one of the important findings of the research is that there is not no inconsistency and conflict between the narratives mentioned in the book, with the criteria for evaluating the validity of Hadith including the Qur’an, Sunnah and reason.

One of the most challenging issues in Islamic jurisprudence is the issue of killing an apostate. According to this doctrine, a Muslim who leaves Islam will be killed. Regarding the details of this punishment, there is a great difference between Islamic sects. Salafists, a sect of Ahl-o-Hadith, Ahl-o-Sunnah following the thoughts of Ibn Taymiyyah Harrani, are one of the living and influential sects in the Islamic world that their specific and narrow-minded view of the apostate has left harmful consequences in the Islamic world. In the belief of this sect, anyone who becomes an apostate; If he does not repent within three days; is killed the main motivation of the Salafists in killing the apostate is the narration of “Man Baddal Dinah Faqtulouh”. This hadith has been reported in different ways in reliable Sunni sources. If the authenticity of the above hadith is challenged; The basis of the Salafists in killing the apostate will change. The present research evaluates this hadith with an analytical-documentary method. In the end, it comes to this conclusion; that this hadith does not have the conditions of protest for killing the apostate. Because, first, it is considered as a khabar wahid. Secondly, there is interruption, refinement, and anxiety in its chain. Thirdly, the content of the hadith is in conflict with the verses, narrations, practical life of the Prophet, jurisprudence rules, and other authorities. One of the sub-goals of the research is correct explanation and answer to doubts; Based on that, Imam Ali killed some apostates by burning them in a harsh and strict manner and contrary to the Prophet’s order. Research proves this point; that such a report from Imam Ali (a.s.) is unreliable.

The book Ṭibb al-Aʿimmah is attributed to ʿAbd-Allāh and Ḥusayn sons of Basṭām. Like those two, Most of the narrators of the beginning of the isnads are unknown. According to its Isnads, Basṭām’s son are presumed to be mediators only for some Special isnads. By comparing various Isnads of the book with other sources, it is clear that the opening names of most of the Isnads are fake and completely unregulated. Only a few of elders in the beginning of Isnads are real. However, here is evidence of replacement in the rest of both groups of isnads. Regulr forgery in the book has different characteristics from irregular forgery at the beginning of the documents, and these two types of general forgery have been done in two stages. Among the few sheikhs known at the beginning of the isnads, most of them are Extremists, and in the more older layers of the book’s isnads, there are many Narration from leaders of Khaṭṭābbīyah, such as Abul-Khaṭṭāb, Ibn Mehrān, and Sharīʿī, and the specific characteristics of Khaṭṭābbīyah’s isnads can be seen a lot. Of course, he has used of some hadith books of the Imamīyah. The author of the book and the falsifier of Isnads is not identified definitively, Bat his isnads and its Forging patterns and specific words of Isnads of Ṭibb al-Aʿimmah is very similar with the Nusairi book al-Hidāyah by Khaṣībī.

Examining different types of hadiths of Ghadir in providing a clear picture and discovering some neglected facts and knowledge of Ghadir’s revelatory event is essential and has the capacity to respond to the research and educational needs of the current era. This article is based on the method of content analysis and with library documents on typology, determining the frequency, comparing the hadiths of Ghadir in the works of two Sunni scholars of the third and fourth centuries, namely Ahmad bin Shoaib Nasa’i and Suleiman bin Ahmad Tabarani, and paying attention to the knowledge that can be extracted from the types Various hadiths of Ghadeer have been discussed. Twenty narrations of Ghadir extracted from Nasai’s works were classified into six types and forty narrations of Ghadir were placed into nine types in Tabarani’s works. The appeals of Imam Ali (A.S), taking martyrdom from the people by the Prophet (PBUH), news sentences, and Ibn Abbas’s narration are common types (and at the same time different in terms of frequency and structure) in the works of Nasa’i and Tabarani. Among the points of commonality and difference, we can mention the types of taking the martyrdom of the Prophet (PBUH(. In the works of Nasa’i, one case of the hadiths is taking testimony without asking questions (the news aspect), but in the works of Tabrani, all of them are with questioning sentences of the Prophet (PBUH). “Don’t I deserve you more than yourself??” was observed. It is also one of the common types in the works of Nasa’i and Tabarani, the narration of Ibn Abbas, which has a high consistency both in terms of the document and the text. Knowledge such as the position of imamate and the guardianship of the innocents (A.S) especially the Commander of the Faithful Ali bin Abi Talib (A.S), the virtues of the Ahl al-Bayt (A.S), the relationship between the Qur’an and Atrat (saqlain), answers to doubts about the imamate, etc. can be extracted from the types of Ghadeer hadiths. Is.

Orientalists have invented different methods for dating traditions and have modified and developed them over time. Apart from the general rules that exist in each method, some components and nuances should be taken seriously in the application of each method; otherwise, the validity of the research results will be damaged. In this article, by examining various works related to the dating of hadiths and also the experience gained from dating examples of hadiths, the most important components in the “Isnad-based” dating methods and “Combined Isnad-Matn analysis” have been extracted. Some of the important components in “Isnad-based” dating are: “recovery of ambiguous Isnads”, “paying attention to different opinions in explaining different parts of the Isnad Bundle and their historical validity” and “paying attention to the method of reviewing the trustworthiness and historical validity of narrators and their narration”. The most important components in the “Combined Isnad-Matn analysis” are: “Obtaining the evolution of the text based on the transmission methods in the Isnad Bundle”, “Paying attention to the efficiency of the correlation test in the historical validation of narrations” and “Paying attention to the efficiency of the correlation test in finding the original writing and effective narrators in changing the narrative”.

Among the traditions of the field of Mahdism, the hadiths regarding the signs of the manifestation and the conditions of the last days are very important. Therefore, it is very necessary to conduct deep, detailed and comprehensive researches in this field of narration, in its various dimensions. in the upcoming research, the book “Yom al-Khalas” by Kamel Suleiman; the contemporary Lebanese author who has become famous and popular in the field of Mahdavi traditions has been analyzed and criticized from the methodological point of view, and content. until now, no research has been presented about this book. This research is organized by descriptive and critical analytical method. the obtained result shows that some of the methods used by the author to present the topics have serious problems. as he has narrated any hadith to prove the occurrence of signs of emergence in the present time! for this reason, he mentions incorrect, weak, and sometimes fabricated hadiths. he also arbitrated in the hadiths, and obtained most “Yom al-Khalas’s hadiths from contemporary or late sources. in addition to that, he has provided inaccurate and unstable analyzes in the explanation of some narrations, which has led to a Serious decrease in the credibility of the book “Yom al-Khalas” among the scholars.

Many narrations with the theme “Only God is the price-setter” can be found in Islamic sources, which attribute concepts such as “Pricing”, “Expensiveness” and “cheapness” to God. Around these types of narrations, Shia–Sunni hadith scholars have paid attention to chain evaluation, jurists have issued fatwas based on it, and theologians have discussed its theoretical foundations. On the other hand, some politicians have tried to justify the chaotic economic situation of their society by ignoring the human factors involved in price fluctuations by insisting on expressions such as “Prices are in God’s hands”. This essay, which is organized descriptively and analytically and by forming of hadith family in favor and against the concept of God’s pricing, tried to provide a lexical, hadith, and theological analysis of the attribution of the verb of pricing to God while evaluating the authenticity of these hadiths. Based on the present research, the doctrine of “the pricing monopoly in God” conflicts with the tradition of the Infallibles (PBUH) and Quranic principles, and this deviant thought is rooted in determinism and incorrect Jewish thinking.