نشریه حدیث پژوهی
پیاپی 30 (پاییز و زمستان 1402)

Mahdavi's traditions and concepts have been the focus of various political groups at the forefront of Islam. It seems that political currents claiming Mahdism have played a large role in falsifying and distorting Mahdavi traditions and concepts and have used the method of falsification as a way of political exploitation of Mahdavi traditions. It seems that at the end of the Umayyad period, most of the fake traditions and concepts found their way into Mahdavi traditions. During this period, various political groups such as the Abbasids, Kisaniyyas, Zaidis, etc. tried to take over the government, and one of the most important tricks of these political currents in order to legitimize themselves was resorting to Mahdavi concepts; In such a way that we see Mahdavi claims widely in all these currents. Many traditions have been narrated from the Prophet about the emergence of a man from his family as the Mahdi. In these traditions, the important feature of Mahdi is mentioned, that is, justice. These traditions existed among the people and many considered themselves waiting for the appearance of the promised Mahdi.Among the political currents of the beginning of Islam, which tried to legitimize and gain power by using Mahdavi hadiths, we can mention various currents that emerged in Zaidiyyah. Many clues can be found that currents such as Nafs Zakiya, Yahya ibn Omar and Muhammad ibn Qasim have pursued their own political interests by using Mahdavi's teachings and hadiths. In the meantime, the flow of Zakiyah's soul, namely Muhammad ibn Abdullah ibn Hassan, has played a more prominent role in forging and distorting hadiths and teachings of Mahdism.

In this study, we have examined the advanced sources of Zaidiyyah, as well as the hadith sources of Fariqayn, and the historical study of the history of the claimants of Mahdism in the Zaydiyya sect, and we have identified those types of hadiths and claims related to Mahdavi concepts and teachings, which required reflection and discussion. We have investigated these traditions with descriptive and analytical methods. With the explanation that in order to find the Zaidian forgeries in the Mahdavi traditions, the answers to the above questions can be reached in two ways. First, the historical study of the most important movements of Zaidiyya and the examination of their claims, which are related to the discussion of Mahdism, are discussed. To move in this direction, the investigation of Islamic first-hand historical sources and sources like Muqatil al-Talbeen of Abul Faraj Esfahani (died 356 AH) and Haqiq al-Marafa fi ’Ilam Kalam of Ahmad ibn Sulaiman (died 556 AH), which are among the first-hand sources of Zaidiyyah, can be helpful. And the second way is to review the narratives that are somewhat doubtful and can be related to some of these currents. In fact, in this method, we are looking for clues that connect the hadith in question with a specific political current. Many examples of such hadiths can be found that are related to some political currents, so by using this clue, we can look for more evidence to prove the falsification or distortion of these items. Among the prominent examples of this type of traditions, we can mention the traditions related to the stammering of Mahdi Mououd's speech or the traditions of Yaran Taleqani of Mououd Mehdi, each of which is related to a specific political current.

The Mahdavi debates in Zaidiyyah are more than a religious issue, it is a political issue, and several political currents can be traced in this sect that started an uprising by taking advantage of the political color of these concepts. In the course of Zayd ibn Ali, although we do not witness falsification of hadith due to the fact that his followers do not believe in the absence of Zayd; However, we see the use of Mahdavi titles such as "Mahdi" and "Mansour" in order to make him superior and to insinuate that he is a Mahdi. In other schools of Zaidiyyah, such as Nafs Zakiyah, Yahya ibn Omar and Muhammad ibn Qasim, we witness the falsification and distortion of hadiths for political interests.

In the course of Muhammad ibn Abdullah ibn Hasan, nicknamed "Zakieh's soul", Mahdavi concepts play a prominent role. In many hadiths, traces of this trend can be seen, its falsification and distortion. In order to insinuate that he is a Mahdi, traditions have been forged in his name, father's name, nickname, mother's name and physical characteristics. The traditions that consider the name of the promised Mahdi's father to be the same as that of the Prophet's father are completely rejected from the point of view of the evidence, and these traditions cannot be cited. And due to the existence of several evidences, these kinds of traditions are not unrelated to some political currents, including the Nafs Zakiya current. On the other hand, the hadiths that only emphasized the same name of the promised Mahdi with the Prophet have been considered authentic by many hadith scholars of the Fariqayn in many cases. In the traditions that some of the promised companions of the end of time know from Taleghan, as well as the traditions that talk about the treasures of Taleghan, traces of Muhammad Ibn Qasim can be observed. We witness the appeal to the signs of emergence and the claim that some of these signs happened in the course of Yahya ibn Omar. In my opinion, the reason for resorting to the signs of emergence during Yahya's time should be considered that he was not the same name as the Prophet, contrary to many Mahdavi mutawatar hadiths.Also, the falsification and distortion of traditions by "Ismuhu Ismu Nabi" cannot be unrelated to Yahya's movement; However, this claim needs to be studied and find more evidence.

Throughout the history of Islam, incorrect and biased readings of some Qurʾānic ayahs and Aḥādīth have always caused doubts and objections to the sanctity of this religion. Considering that among the decrees covered by the Qurʾān and Aḥādīth is Jihad and the issues surrounding it, and the Ḥadīth “umirtu an uqātila al-nās" (I have been commanded to fight people) is one of the challenging Aḥādīth in this field cited in the jurisprudential rulings of Jihad, with incorrect readings of this Ḥadīth and reference to it, some intend to present Islam as a violent religion. Therefore, an analysis of this Ḥadīth using new research methods and approaches can provide a methodical reading of it.

Since the dating of Aḥādīth determines the approximate time of their emergence as well as the course of their historical development, the present article seeks to analyze the aforementioned Ḥadīth using an analytical and combined dating method. To do so, first, the course of historical development of the Ḥadīth at issue will be determined using external and internal dating and then external data and contexts will be employed to externally date the Ḥadīth. Afterwards, given the various writings of such Aḥādīth in Ḥadīth and fiqh sources of Sunnah and Shia, the important points in its internal dating will be investigated. The next step is finding a "common circle" which in the review of the documents of the Ḥadīth will help to determine its date. The final result will arise from the integration and comparison of these reviews that will be presented in the form of isnād-text combined analysis. It is necessary to mention that one of the problems in the external dating of Aḥādīth is studying the cause of entry or the circumstances of the issuing of the Ḥadīth. Accordingly, in external dating of the Aḥādīth expressing the circumstances of issuing of the Ḥadīth “I have been commanded to fight against the people until they testify that there is none worthy of worship except Allah. If they do that, their lives and their properties are protected from me, except for the rights of Islam.” it is particularly important to find the historical course of the sources under discussion as well as the historical references mentioned in the Ḥadīth. In the dating of the text of the Ḥadīth, the first step is finding and studying commonalities and differences between different writings of the Ḥadīth in order to achieve the possible and probable developments in the text that can show the overall picture of the changes made in the Ḥadīth. In fact, the structures added to the text or reduced from it, help to attain the original structure of the narrative which other writings of the Ḥadīth have most probably originated from it.

Results and Finings:

The dating of the Ḥadīth "umirtu an uqātila al-nās" (I have been commanded to fight people…) showed that this Ḥadīth includes the highest variety of tradition in Sunni narrative sources, particularly in their primary sources, and the texts of these Aḥādīth differ from each other in terms of phrasings and wordings to the extent that one can say these differences are not merely structural. The common circles of these Aḥādīth among the Sunni sources are Abu Hurayra, Malik ibn Anas, Nu'man ibn Salim, and Aws ibn Abi Awas. The oldest source of this Ḥadīth is a fiqh reference among Sunnis and the history of its fiqhi application goes back to the conversation between Umar and Abu Bakr during Ridda Wars, in which citing from the Prophet (S) in the aforesaid Ḥadīth, the decree of fighting those refusing to give Zakat has been drawn while in the cause of the entry of this Ḥadīth which has happened at the time of Wafd Thaqeef, we see an opposing viewpoint. In fact, it can be understood from these Aḥādīth that the Prophet (S) aimed at preventing and specifying the limit of fight and the Aḥādīth concern this limit rather than the cause of fight, that is, La Ilaha Illallah is the redline of fight. Therefore, if the fighting side says La Ilaha Illallah, fighting against them becomes unjustifiable. The network of isnād of the Aḥādīth that in addition to La Ilaha Illallah includes other propositions has ways of singular tradition and the common ring of these Aḥādīth is Qutaiba ibn Said, the closest transmitter to the collectors of Ḥadīth.

The network of isnāds in this group of Aḥādīth, has a spider-like web, which indicates the weakness of the Ḥadīth in question. The Ḥadīth “umirtu an uqātila al-nās" (I have been commanded to fight people) has a singular tradition and it has not been included in the primary sources of Shia although Sheikh Sadugh and Sheikh Tousi, living in the fourth and fifth (AH) centuries, have narrated this Ḥadīth with Sheikh Sadough citing a reference for his mention. Also, naming its source, Barghi has mentioned this Ḥadīth in his Al Mahasen. Because of ways of singular tradition as well as being narrated with no name of the transmitter in other sources, however, drawing the network of isnād and finding the common ring in Shia sources for this Ḥadīth is impossible.

The story of Adam is a well-established story among followers of divine religions, which begins with the creation of Adam from clay, continues with his residence in the Paradise and ends with his and wife’s descent down to Earth, resulting in his bereavement from the world of heavens and marking the beginning of his life on the earth. This story has been narrated in seven surahs in the Qur’an8. While each interpretive approach provides its own special reading of Adam’s story, a review of Hadith-based research about the story reveals that a handful of narratives have been validated from evidential and argumentative points of view. A part of these narratives has only been validated from a specific evidential and textual point of view, while no such criticisms are provided of other narratives. Q.38:69 “I had no knowledge of the Highest Chiefs when they disputed (matters among themselves)” is one of the verses that engenders interpretive differences. This verse discusses an event in Mala’ A’la or a gathering of the highest and the most exalted angels, followedby a dialogue between God and the Satan (the Iblis), and the latter’s disobedience of prostrating Adam.

Methods and Materials:

This study fell under descriptive-analytical methods and aimed to explain the concept of ikhtiṣām  and elaborate on manners and qualities of verses related to the debate in the surah. Then, the study goes on to demonstrate interpretive documents and narratives on the verse as based on sources provided by Sunni and Shia sources. The study also sought to explore the reason behind the ikhtiṣām  and identify people or groups on both sides of the ikhtiṣām .This study used twenty-six narrative interpretations, 13 of which pertain to Shiite and 12 to Sunnite sources9. Another exegesis was provided by a Zeidi author10. The Qomi exegesis11and the Mosnad by Ibn Hanbal are among the oldest sources of the Sunni and Shia sources, which pertain to the narrative of the ikhtiṣām among mala' a'la. First, the text of the narrative provided by the Qomi exegesis was fully read and was then followed by other similar narratives.  Relevant hadiths with the same themes were considered, also. In addition to the narratives of ikhtiṣām case, the hadiths under the category of darajāt and kaffarāt were also examined.

Results and Finings:

Despite the well-established manner noted in verses of Surah Saad, the interpretive narratives of Sunni and Shia sources about ikhtiṣām among mala' a'la do not imply what has been referred to in the Story of Adam; rather, this ikhtiṣām has been attributed to other affairs as in darajāt and kaffarāt (narrative sources by Shia and Sunnis) and “the designation of a successor to the prophet” (Shiite narrative sources). The manner of verses of this surah is suggestive of four dialogues. A summary of these verses reveals that “You were unaware of what ensued a contention arising from immense news in the Heavens; as a result, you went astray and shall demand the punishment of those who misled you”.There seems to be a meaningful relationship between the so-called ikhtiṣām and Adam creation, following the mentioning of the story of Adam and Satan’s turning away from prostrating him, (Verses 71-85).A review of evidence suggested the evidential weakness of Qomi exegesis narrative. Qomi considers ikhtiṣām as concerning darajāt and kaffarāt and fails to provide a commentary on that. Narratives about what the prophet said about this surah and the ikhtiṣām and what kinds of questions Muslim asked are lacking.Following Barghi’s Mahasin, the oldest book concerned with darajāt and kaffarāt (without links to the narrative of ikhtiṣām among mala' a'la) is Sheikh Sadouq’s Man lā Yaḥḍuruhu al-Faqīh12. The narrative shows that explaining darajāt and kaffarāt is part of the prophet’s advice and recommendations to the Commander of the Faithful (Imam Ali). Sunni sources have also quoted narratives about darajāt and kaffarāt in different ways, though with minor differences. darajāt and kaffarāt are also noted under the category of the prophet’s advice to the commander of the faithful, as the oldest source about the said advice is attributed to Beihaghi’s narrative (1065), cited in Dalail un Nubuwwah13. Had the narrative of ikhtiṣām among mala' a'la been only quoted from the prophet (peace be upon him), it could have been transferred to Shia sources, also; however, Shia sources have cited this narrative through the infallible Imams, which is indicative of the narrative validity.

The validity and truthfulness of the texts could not be demonstrated; however, the date at which the surah was sent down, the manner of the last verses of the surah of Saad and the total of narratives with similar keywords reinforce the hypothesis that the narratives of the ikhtiṣām among mala' a'la refer to the contention between the opponents and the caliph designated by God. Meanwhile, by way of distortion, this contention was attributed to darajāt and kaffarāt; hence, the key theme of the ikhtiṣām narratives is understood as opposition to the caliph designated by God, the example of which on one day being Adam and, on another day, the infallible Imams.

Muhammad ibn Ibrahim Nu'mani, who has known as Ibn Abi Zaynab (360 AH),a Shiite theologian and muhaddith of the fourth century, whose his most famous and most reliable and accessible work is Kitab al-Dhaybah; It was written at the beginning of the period of big absence "Dhayba Kubra" and with the prolonged absence of Imam Zama (a.s.). He explained the Imamate and the secret of the disappearance of the 12th Imam in al-Dhaybah. According to evidence, the Book of al-Ghaybah was written in Aleppo in 342 AH and now, in its existing versions, it has about 26 chapters and 445 hadiths. On the other hand, the most numerous transmitter of Shia hadith in the second century of Hijri is Abu Baṣir; About four thousand traditions have been narrated from him. Also, the largest amount of traditions of Mahdism and occultation belong to Abu Baṣir. This issue can be seen in the earlier books about Imam Zaman (a.s.), such as Nu'mani's al-Ghaybah with more than 51 traditions, Kamal al-Dīn Ibn Bābiwayh's with about 38 traditions, and Sheikh Tūsi's al-Ghaybah with about 30 traditions.

As regards that the largest amount of Mahdism and occultation traditions belongs to Abu Baṣir and in the book al-Ghaybah Numāni, about 11 transmitters have attributed the largest amount of traditions (51 traditions) to him, and considering this large number of traditions Abu Basir regarding the issue of occultism and Mahdism, we are faced with questions such as: Why are most of the traditions of occultism from Abu Basir? Does this situation have nothing to do with the deviant sects created during the time of Ṣādiqayn (pbuh) and the issue of occultation and Mahdism? And on the other hand, are these tradiions authentic? Although there are many articles, books and works about the review or introduction of al-Ghaybah Nomani's book, each of them have paid attention to aspects of this book, as education or criticism. Some works have also dealt with the marginal and analytical aspects, or the historical and theological approaches of al-Ghaybah Nomani; However, none of these articles and works have specifically addressed the validation of Abi Basir's traditions in al-Ghaybah No'mani by "examining its rijali". In this research, in addition to the statistical report of Abu Basir's traditions, with the method of library research and referring to related hadith and religious sources, the status of his religious life and his transmitters in al-Ghaybah Nu'mani has been investigated with regard to those questions.

According to the research carried out on the transmitters of Abu Baṣir in al-Ghaybah, it was found that most of the transmitters of Abu Basir's hadiths in al-Ghaybah are religiously corrupt, Ghālī, inattentive and unknown. Out of the sixteen transmitters before Abu Basir in al-Ghaybah documents that were mentioned, those who are from the Wāqfī group, the largest number, about 38, have the tradition of Abu Basir in al-Ghaybah Nu'mani. On the other hand, if the ignorant and unknown people whose religion we do not know are supposed to be Wāqfīs, the total number of traditions of Abu Basir in the al-Ghaybah documents of the Waqifs will be about 48 out of 51.

Since the Wāqfīs have written many significant books in the occult and the idea of waiting for the Qā'im is one of their special characteristics. As a result of except for a few traditions, all of Abu Basir's traditions in al-Ghaybah book are from the Wāqfīs, it seems that the deviant traditions of the Wāqfīans in search of Mahdism have spread to the al-Ghaybah book; And these traditions of Mahdavi narrated by Abu Basir are not authentic.

The authors of Rijāl books have used terms and expressions to introduce and identify people in the chain of asanid hadiths, which express their modification or revision. Knowing the correct and precise signified of these phrases and terms will help you to know the characteristics and conditions of the transmitters. Although some words and expressions have a clear meaning (such as liar, etc.), but some words and expressions of the ancients do not have a clear meaning and need to be explained. One of these terms is the word "mukhalliṭ" and its other derivatives, which are used in early Rijāl books of Shia in various forms such as "mukhalliṭ", "takhlīṭ", "khalaṭ" and etc. Recent Shia scholars and chroniclers have expressed different opinions in the definitions of these words, and there is even a difference between them in the meaning of these words on "Jarḥ", "Qadḥ" and "Dham". Therefore, it is appropriate to recognize the exact meanings of these terms.

The present research is based on the descriptive-analytical method and based on library sources to examine and recognize the meanings of the terms "mukhalliṭ" and its other derivatives (mukhalliṭ, takhlīṭ, khalaṭ) in the eraly Rijāl sources of Shia religious, that is, the books of: 1) Ekhtiaro Ma'rafater -Rejall Kāshshī, 2) al-Rijāl Ibn Al-Ghaḍā′irī, 3) Rijāl al-Najāshī, 4) al-Fihrist Sheikh Ṭūsī and 5) al-Rijāl Sheikh Ṭūsī. For this purpose, firstly, the words "mukhalliṭ", "mukhalliṭ", "takhlīṭ" and "khalaṭ", which are used in the early Rijāl books of Shia, to describe the transmitters or hadiths and books of hadith, were separated from each other. Then, under each of them, all the examples of these words in the early Rijāl sources were counted, and while paying attention to the lexical meanings, their exact definitions were analyzed.

The results of the research were that: the word "mukhalliṭ" is used only in the description of transmitters of hadiths and it means someone who narrates both valid and correct traditions as well as negative and unacceptable traditions. The word " mukhalliṭ " is sometimes used to describe hadith books, in which case it is an allusion to the inadmissibility of the contents of that book; Sometimes it is also used to describe transmitters, in one case (about Jabir ibn Yazid Ju'fi) it means having a bad memory, and in other cases it means the doubts of the early scholars in validating or weakening those transmitters."Takhlīṭ" is also used in most cases in the description of hadith books or hadiths of transmitters and it means corrupt, that is corrupt due to exaggeration. Of course, sometimes it is used in the description of transmitters, which in this case also means corruption in belief and opinion, or corruption in terms of his traditions. But the past participle or present participle of the root "khalaṭ" is also used in three meanings, which are: a- changing the opinion of a person of the Shiite religion, b- mixing the traditions of two hadith books or the Isnads of one book, c- socializing and sharing with others. According to these findings, it should be added that the definitions provided by late shia chroniclers face two shortcomings in defining the term "mukhalliṭ" and its other derivatives. One is that they have not distinguished between these words, and the other is that they have not paid much attention to the different lexical meanings of these words.

The words "mukhalliṭ", "mukhalliṭ", "takhlīṭ" and "khalaṭ", which the writers of the early Shia religious books used in the description of some hadith transmitters - contrary to the opinion of some recent shia chroniclers - do not have the same meaning; Rather, each of these, depending on their literal meanings, and whether they are used to describe the hadith transmitters or the hadith books of those transmitters, have a different meaning from the other. Therefore, hadith researchers should pay attention to the difference in the meaning of these words before judging about modification or weakness of the transmitters or traditions or books that are described with these words in Rijāl sources. Because it is not possible to reject all hadiths whose transmitters are described with some of these words (such as khalaṭ or mukhalliṭ).

Hadith, as the second source in deriving religious rulings and the most extensive source among the four sources, has a high value and use. But this extensive and efficient resource requires factors and tools in validating and implying and requires high effort and accuracy. in implying and understanding the hadith Various tools are involved, and the rules and proofs for understanding hadith are considered the most important tools for understanding hadith, which reveal the correct and precise semantic layers of the text and the and mentalities and thoughts in mind of the author. One of the most important and practical rules in the knowledge of hadith jurisprudence is the rule of Ta’īll, which has been used in a relatively large number of hadiths In a purposeful addition format is used and has significant benefits such as explanation, generalization, allocation, etc. Therefore, the transmitters and jurists have paid special attention to which and have had various uses and interpretations of Ta’īll. Awareness of the perceptions of Ta’īll can reveal the importance of reasoning in understanding the hadith and show how to use Ta’īll to a great extent.

This research aims to explain the uses of the rule of Ta’īll and show how to use it practically through the analytical-descriptive method. The cases of using the Ta’īll rule in narrative and jurisprudential books such as "al-usul al-ama lilfiqh al-muqaran"; "tadhkerat al-fuqahā';  "mabādi' al-usul 'ilā 'ilm al-usul"; “mukhtalif al-shia”; "muntaha al-maṭlab"; "sharh al-urwat al-wuthqā"; "al-Istebṣār"; "madārik al-'aḥkam"; "al-Wāfi"; "biḥār al-anwār";  “Rawdat al-Muttaqin fi Sharh Man La yahudhuruh al-Faqih"; "al-hadayiq al-nādirah"; “Al-Mu’tabar fi Sharh Al-Mukhtasar”; “mashariq al-shumus"; "kitab al-hajj"; “brāhin al-haja lelfuqaha' wa al-hujaj";  “Al-Rawḍa al-bahīyya fī sharḥ al-lumʿat al-Dimashqīyya” ; and some researches related to the Ta’īll rule like “Examination of the Concept of Ta’īll”, “The Method of Ta’īll in the Qur'an”, “Ethical and Educational Ta’īlls of Imam Ali (AS) in Nahj al-Balagha”, “Understanding the Legal Ta’īll of the Transmission of Precepts from Nass to Other Cases in the Viewpoints of Islamic Sects”, “The Concept of Ta’īll in the Ethical Proposition of Ta’īll in the Qur'an and Hadith”, and “Types of Application of Analogy in Shia Jurisprudence Based on Jawaharlal Kalam” have been analyzed.

Some of the most important uses of Ta’īll in the understanding of the hadith show that this rule is very important for understanding the text and the intention of the Innocent Transmitter (Ma’sum), and it is used in the generalization of the verdict, the recognition of the verdict, the identification of the Taqiyyah Hadiths, and the preference of the overall meaning over the apparent meaning. However, neglecting the Ta’īll makes the meaning incomplete and imprecise and will make the ruling wrong; In such a way that the understanding and interpretation of hadith will go astray.

Imams, peace be upon them, as transmitters of hadith, have paid great attention to Ta’īll, and this great attention shows and confirms their eloquence and keeping in mind the precise concepts. For this reason, religious textual researchers have hired Ta’īll in the process of discovering the meaning and purpose of hadith in working with narrative texts; They have also paid attention to which in the inference stage of the rulling. This kind of dealing with Ta’īll shows the high position of which in textual research and understanding of hadith. In addition to correct and precise recognition of the verdict, Ta’īll can sometimes generalize the verdict to other cases and examples. It is also helpful in identifying Taqiyyah hadiths.

Two important sources for inferencing Islamic laws are the Qur'an and the Sunnah. The historical sensitivities to preserve and protect the Shia Narrative tradition have led to a large part of the Hadiths to be removed from the circle of reliable Hadiths. Therefore, addressing the Isnad problems of hadiths can be a serious development in this field. The theory of Isnad exchanging is one of these theories that it tries to open the way for trusting important hadiths by correcting some chain of transmitter of hadiths. The meaning of the theory of Isnad exchanging is to replace a part of the Isnad or the entire Isnad of a hadith that is weak due to being Majhul, Ḍaʻīf, Mursal or Munqaṭiʻ the Isnad. In this theory, by intromitting in the chain of transmitter of weak hadith and replacing that reliable part with that part, the Isnad problem of the hadith is solved.

By a descriptive-analytical method, this study presents the effect of the theory of Isnad exchanging in making the Isnads of some hadiths that Sheikh Ṣadūq narrative in Man lā Yaḥḍuruhu al-Faqīh, and Sheikh Ṫūsī in Tahdhīb al-ahkam and Al-Istibsār.

Emphasizing the conventional way of Isnad in books of hadith, that is not mentioning a part of the Isnad of hadith and completing the Isnad through listing all access path and chain of transmitter in end of book; and mention the different access path and chain of transmitter that they have had to their books; and and specifying to have all the books of Mashayekh or transmitters of the same class, this study argues that replacing and exchanging the Isnad can make Ḍaʻīf and Mursal Isnad, credible and correct one. Ayatullah Muslim Davari has explained and developed this new method that Ayatullah Khoui mentioned earlier. According to this method, reliable and valid Isnad replace weak and invalid one. The reason for the legality of such a exchanging of a chain of transmitter is the existence of a reliable and valid access path or access paths to all the books and hadiths of one of the reliable traditions that exists before the Majhul or Ḍaʻīf or … transmitter in the chain of hadith. In this study, evidence is provided that the collectors of al-Kutub al-ʾArbaʿah claim to have the reliable and valid access paths for all the books and narrated hadiths, and it is emphasized that in many cases that are explained in detail, since there are other authentic and valid access paths for them, if there was a weak path or chain to hadiths, those hadiths should still be considered authentic and valid. In fact, by accepting what has been said, that is owners of al-Kutub al-ʾArbaʿah have access to well-known al-Uṣūl and books of hadith, many existing chains of transmitter can be corrected using the theory of Isnad exchanging. This approach has been extended to Ayatullah Khoei and Davari; The existence of a common sheikh is considered sufficient to correct the weak access path of one transmitter through the reliable and valid access path of another transmitter; Because if their sheikh is one and the book is also one, and one of the two chain of transmitter and access path is sound, then the other chain of transmitter and access path is undoubtedly sound.

Then, if there were problems in one of the hadiths, such as one of the transmitters was Majhul or Ḍaʻīf, or a part of chain of transmitters was Mursal or Munqaṭiʻ, or such problems that make the hadith invalid, in this case, one can rely on the theory of Isnad exchanging; A theory that gives credibility to the hadith By changing the hadith Isnad and removing the invalid part and replacing it with a correct, reliable and valid one.

After the death of the Prophet (pbuh) due to the pretense and hypocrisy of some Muslim-looking people, the Islamic community went astray and the Prophet's (pbuh) family members were deprived of their divine right to lead the Islamic community as a ruler and it caused division among muslims. After that, the Muslims became several groups, among them there were a group of real Shiites following Imam’s way and another group of worldly worshipers and deceived supporters of the caliphs and their associated rulers. Later, due to the many persecutions of the cruel caliphs against the Shiites, orders were issued by the Innocents (as) to make the Shiites taqiyyah; Also, the imams (as) explained some characteristics of the Shiites and prominent Shiites so that people could distinguish the taqiyyah from the hypocrites and prevent the influence of such elements among the followers of the Ahl al-Bayt (as).In a tradition from Kafi's book, it is stated: "One of the prominent characteristics of people who pretended to be Shiites is their death by plague"; While the plague is an epidemic disease and in the event of an outbreak, all the people present in the environment will get sick and few will be safe from its bite; Therefore, attributing the death by plague to the fake Shiites has a rational and conceptual ambiguity. One of the possibilities for solving the intellectual contradiction of this phrase, which was issued with an authentic document from Imam Sadiq (as), is to pay attention to the possibility of the harm of taqiyyah in the hadith. So the cocept of plague may be different from the main and popular meaning of this as a disease.

The present article examines the various types of understanding of the aforementioned hadith, as well as the Isnad and content validity of the tradition, focusing on the question of "what is the main and assumed meaning of the word (plague) in this hadith, and what kind of death is referred to in the phrase (plague, will kill them)" Does it have death and destruction?" It is placed on the scale of deposit measurement and discussed with analytical-critical method.

By arguing with historical and medical evidence, the conceptual contradiction of this phrase was proved with empirical facts, and then, with the approach of structuralist semantics, the real meaning of plague in this phrase was discovered. The findings of the conceptual examination of the phrase in its aspects and lexical frequencies and the comparative examination of its meaning with the verses, traditions and experimental and historical evidence showed that death by plague, which is attributed to the apparent Shiites, represents a death other than illness and means death with war tools such as swords or spears. A lexical examination proved: since "plague" is derived from the three-letter root "ط ع ن" and has a common root with the word "ṭa'īn" which means strike, it is possible that the word "plague will kill them (Yaqtulhom) " has a meaning other than disease and related to its root meaning (strike). In addition, since it is associated with the verb (Yaqtulhom) meaning to be killed, there is a greater possibility that it refers to the strike of a sword, and if the meaning of death by disease is meant, it should be associated with the verb (aṣāba) which means to encounter and be affected by disease. The investigation of the hadith family showed that in the tradition of Nu'mani, who is a contemporary of Kulaini, instead of the word "plague", the word "sword" is used, which fits with the root of the word "plague" in the meaning of "striking". Therefore, in this tradition, plague does not mean disease, but it means being killed by a sword. Examining the verses also showed that the death of prominent Shiites by plague is a nominal death, but in this sense, it cannot be assigned to a specific group; Also, it cannot be a pending death that is assigned to a certain group due to God's anger or test. Therefore, it refers to another type of death that can be assigned to a certain group according to the verses. Narrative analysis also showed that the approach of the hadiths to the plague can only be justified by accepting the meaning of death by a sword strike, and if it means disease, the appearance of the hadiths will have a conceptual contradiction with their inner meaning.

The summary of the findings indicates that in this tradition, the phrase "plague will kill them" means death by plague, which is attributed to the group of Shiites, it is not death due to plague, but the imam means death due to the strike of a sword, spear or it is any type of war tool and indirectly refers to the victory of the Shias over their enemies or the final victory of the truth against the falsehood and the destruction of the oppressors.

Rijāl's science is one of the essential and irreplaceable sciences in order to obtain religious teachings and extract the rulings of Sharia and the general system that governs it. Citation and use of religious texts is dependent on science and ensuring its issuance from the divine sources, which the science of Rijāl is in charge of proving. It is clear that the more we distance ourselves from the era of the issuance of these texts, the more necessary it is to pay, revise and develop the foundations of Rijāl science and the heavier the task on its shoulders will be. The methods of Shia scholars in taḍ'īf or tawthīq the hadith transmitters and the criteria for their recognition are different, and it is necessary to investigate the authenticity or inauthenticity of each of the general bases. One of the basic foundations of Rijāl, which was revived and strengthened by the respected Shia jurist, Ayatullah Khuei, is the mathematical and particularist school, which has studied the sources of Rejalism individually. But there are significant knowledge gaps in this method; Including the fact that with this approach, a huge part of the precious narrative heritage of Shia will not be practically usable; because the accuracy in this style makes it impossible to trust the reliability of many people in the chain of documents. This problem has forced many subsequent researchers to find a way out of these problems, although in most cases, they have not been successful. This article aims to provide a reliable solution to overcome the mentioned problems.

This research has presented a valid approach to overcome these problems by means of conceptual, propositional and systemic analysis methods, as well as by using logical and rational bases and principles accepted by Imamiyyah jurists.

Conceptual analysis: In this type of analysis, the concepts related to the research problem that are used in jurisprudential or logical topics are analyzed into their constituent components (of course, if it is a compound concept), and then the compatibility or internal contradiction of that concept is taken into account; For example, the etymological meaning of "certainty" is examined according to the course of evolution, and the meaning that has been determined from the past, as well as its relationship with its literal meaning. With the method of conceptual analysis, the exact limits and gaps of words such as "certainty" are discussed, so that violations and implications are formed around a precisely defined meaning. For example, first of all, it must be determined exactly what is meant by certainty, and what meaning the ancients and later people wanted from it; In the next stage, it will be discussed whether the density of suspicion can be useful for certainty or not.Propositional analysis: This research uses the method of propositional analysis to analyze propositions such as Muḥaqiq Khūī's saying that " tajmī' zunūn (combination of doubts) is like the integration of a stone next to a human being" and propositions ofthis type are analyzed in terms of subject, predicate, relation of predicate to subject, general or partial, whether it is necessary or possible, and so on; and from the analysis of the total proposition, it obtains new results that help in solving the problem. For example, it shows that the researcher's perception of density of suspicion is not correct and this wrong perception is the origin of such a comparison.Systematic analysis: This method is very important for solving the research problem. In this research, a proposition in an intellectual system is considered and then it is discussed whether the assumed proposition is compatible or incompatible with other propositions in that intellectual system, as well as the ruling spirit of that intellectual system. For example, after "accepting Mutawatirat as one of the six types of certainties", the incompatibility of this basis is shown with the opinion that "the calculation of probabilities and the accumulation of doubt cannot be useful for certainty", because Mutawarat itself is based on the accumulation of suspicion.

The proposed approach of this essay to overcome the aforementioned Rejaly problems is "tarakum zunūn" or "istidlal anashti". This argumentative method, while praising the accuracy of the mathematical school, has a holistic approach and proves the possibility of obtaining knowledge or ensuring the density of suspicion by aggregating and unifying the suspicions resulting from evidences indicating the reliability or weakness of a transmitter. In other words, by using this method, the scope of using hadith sources expands, and the limitations of the purely mathematical school are adjusted with this method, and the jurist, in the position of inference using a valid argument, enjoys a wider range of hadith sources. One of the fruits of this logical extension is benefiting more than ever from the enlightened hadiths of Islam to guide and manage various areas and affairs of life.The aggregation of suspicion has its root in the truth of the human soul, and the suspicion resulting from a matter is united with the single human soul in a scientific form, and with the addition of subsequent forms of suspicion and their union with each other under the aegis of union with the soul, the human mind is perfected in the same proportion. and this scientific development with the addition of the next doubt can reach the point where the soul reaches the stage of certainty and tranquility or even knowledge and certainty.In addition to the rationality of this reasoning model, it should be noted that the foundation of rational people in their lives has always been formed on the basis of trust in the density of suspicion; And in hadith and jurisprudential discussions, all the jurists accept the acquisition of knowledge from numerous news in frequent news, and according to the clarification of many of them, the acquisition of knowledge from suspected news is based on the same principle of accumulation of suspicion. The expressions of the great Shia jurists quoted in this article are also a proof of this claim.

In the examination of hadith Isnad, in addition to accepting the precisions of the mathematical school, it should be noted that if there were several evidences indicating the reliability or weakness of a transmitter, none of them individually and alone had all the conditions of authenticity and trust, then it is necessary for a religious researcher to enter the next stage and look at the sum of the suspicions together and check whether from the density of suspicions resulting from the mentioned evidences, some kind of certainty or authenticity about the reliability or weakness of the transmitter might be achieved or not; in case some kind of certainty is achieved, it will be reliable and authentic.In sum, jurisprudential and Rijaly studies require some sort of revision and attention to a systemic and holistic approach. Of course, this does not mean that the partial approach based on traditional principles should be abandoned, but it is intended to expand the jurisprudence and Rejaly studies and to pay special attention to systematization along with the traditional and Javaheri principles, in order to build a new Islamic civilization.

Sahl ibn Ziyad Adami, nicknamed Razi, is one of the transmitters of many Shia hadiths. This transmitter has understood the presence of Imam Javad, Imam Hadi, and Imam Hasan Asgari (pbuh). Many traditions have been narrated from this transmitter; for example, Kuleini narrated more than 150 cases directly from Sahl ibn Ziyad in his Kafi book. However, there is a difference of opinion regarding their reliability and lack of reliability. The importance of this study shows that despite the fact that Sahl ibn Ziyad is one of the transmitters of many hadiths and many hadiths have been narrated from him in Kāfī book, most of the jurists have weakened Sahl ibn Ziyad and do not trust his hadiths before Muhaqiq Behbahani.However, Muhaqiq Bihbahani in his "ta'liqat on Manhaj al-Maqal", p. 176 and the book of Masabih al-Zilam, vol. 2, p. 496, seeks to prove the reliability of Sahl ibn Ziyad. After Muhaqiq Behbahani, many researchers have believed in his reliability or at least the validity of his traditions. The question is, what is the basis of weakening Sahl ibn Ziyad? Are these weaknesses true about him? Are the validations made about Sahl ibn Ziyad defensible? The importance of this study is that proving the reliability of Sahl ibn Ziyad or lack of it will have an important impact on the field of Shia religious and jurisprudential education.

In order to achieve this goal, a Isnad and a descriptive and analytical method, and in some cases, a comparative method have been used. Following the views of Rijal books such as Rijāl Ghada'iri, Rijāl Shaykh Tusi, Rijāl Najashi, Rijāl Kashshī, and… we carefully examined the different views about Sahl ibn Ziyad and by comparing them, we explained the basis of the viewpoint of validating and weakening of Sahl ibn Ziyad and the reason for his weaknesses.

By following the words of thinkers and the books of Rijali, we concluded that if we understand the reasons for the weakening of Sahl ibn Ziyad in the words of some great ones such as Kashshī, Ibn Walid, Shaykh Tusi, Ghada'iri, and Najashi, then we can explain their words. For example, Najashi in this sentence: "Kan Zaifa fi Hadith…" (He was very weak in hadith) did not consider Sahl ibn Ziyad to be weak, but attributed the weakness to his hadiths, which shows that he does not accept his method of narrating hadiths, and the phrase «غیر معتمد فیه» (He is unreliable) also indicates the unreliability of Sahl ibn Ziyad in hadiths. Many researchers have come to the phrase «ضعیف فی الحدیث» (weak in hadith) to refer to weakness and trust in messengers. For example, Sahib Jawahar says that Najashi said about Sahl that he is weak in hadith, and Ibn Ghada'iri also said that he narrates weak hadith and relies on the traditions of the messengers. These words do not contradict the validation of Sheikh Tusi and Allameh, because these taunts are about his traditions and not Sahl ibn Ziyad himself. It seems that if the bases of validating and weakening are explained correctly, proving the reliability of Sahl is not a difficult task. The main reason for not attesting to Sahl is his weakening by Ahmad ibn Muhammad ibn Isa Ash'ari, which is a reflection of Qomiein's strict view on "extremism" (Ghuluww); but this view has no scientific basis and is not accepted and confirmed by all the scholars of jurists. Therefore, the weakening that is based on it is also not accepted. In addition, there is much evidence on the reliability of Sahl, the most important of which are: the abundance of traditions about Sahl in important books such as Kafi, the abundance of quotes from great figures, the validation of Sahl ibn Ziyad and his reliability by the contemporary scholars such as Imam Khumeini (ra), Ayatullah Araki, Ayatullah Shubairi Zanjani, and Ayatullah Sobhani. Therefore, despite the accusations and weaknesses that have been made about Sahl, considering the much evidence on his reliability Sahl ibn Ziyad can be considered reliable and his traditions can be trusted, and because of the existence of Sahl ibn Ziyad in the document of a tradition, that tradition cannot be considered invalid.

By following the words of intellectuals and the books of Rijali, I reached the fact that the important reason for weakening Sahl ibn Ziyad Adami by the early scholars is the reflection of their strict view and narrow definition of "extremism" (Ghuluww), but the later scholars had a more extensive definition and different opinions about Ghuluww. Therefore, they defended the reliability of Sahl ibn Ziyad and considered him trustworthy, and accepted the traditions narrated by Sahl ibn Ziyad. Thus, based on the strictness of his predecessors, he is considered a hypocrite, but based on the extended definition of his early and later scholars, he is reliable. This research considers the second point of view to be fairer according to the investigation and it cannot be considered invalid just because of the existence of Sahl in the narrative document.

A large number of traditions on various issues such as religious rules and beliefs have been narrated only from one chain of transmission and by a single transmitter, which are referred to as Munfarid in Hadith terminology. This type of tradition is so important that some consider it useful to discuss the reliability and unreliability of transmitters when the transmitter in question has transmitted one or more Munfarid tradition(s). Although it is often assumed in theory that a single tradition may not cause the rejection of a tradition, a group of scholars consider this a sign of illusion and weakness of the transmitter and in many cases such traditions are regarded as defective because of having a single transmitter. A case study of many rejected Munfarid traditions can determine the authenticity of the Hadiths narrated by a single transmitter and the conditions for their acceptance or non-acceptance. Thus, this research seeks to clarify the authenticity of Munfarid traditions and their relationship with the character and state of the single transmitter.

This research used a descriptive-analytical method and by a case study of many rejected Munfarid traditions, it discovered their authenticity and the conditions for their acceptance or non-acceptance.

Although it may seem that weakness of transmitters along with tafarrud in tradition can reject a Hadith, one cannot claim that Munfarid Hadiths transmitted by weak transmitters are always rejected; nor can it be claimed that Munfarid Hadiths transmitted by reliable transmitters are always accepted; sometimes the evidence of authenticity might be stronger than assuming a single or weak transmitter, while a reliable Hadith might be in conflict with the certain evidence or consensus of experts. It is often said that if a weak transmitter is not the sole one in tradition, his tradition will be acceptable; however, what is accepted in these cases actually results from other characteristics of the tradition (such as being narrated through reliable transmitters or the fame and multiplicity of traditions) which lead to its acceptability; therefore, it can be argued that if a group of weak transmitters transmit a single tradition, though it will not be Munfarid anymore, it will not have the requirements of a Hadith unless other evidence such as successive transmission or tadafur accompany that. Although the rejection of Mutafarridāt is not specific to traditions that always have contradictory evidence, the conflict between Munfarid and commonly transmitted Hadiths is the most important factor that causes the rejection of these Hadiths; if the transmitter is the most reliable of all reliable transmitters but his sole tradition is accompanied with the opposition of the companions or it is in conflict with the common transmission, it will be rejected; it seems that the dissemination of traditions in the context of the Islamic community and especially among Shia, solely reflects the evidence for authenticity and transmitters of Muslim Hadiths and Hadith scholars weigh and evaluate the traditions transmitted from the transmitters with the hadiths disseminated throughout the community. A case that may lead to the non-acceptance of Mutefarrid traditions is when such a Hadith states a ruling on a widespread situation (‘Am al-Balwā). There are numerous cases where such traditions are rejected because of having a single transmitter and it can be argued that there is no controversy over the non-acceptance of Munfarid Hadiths concerning the widespread situations and the statement attributed to 'Allāme Ḥillī is not right; however, it is noteworthy that the vast majority of such cases are used for argumentation and rejection of the evidence of the opponents. The reason for this can be found in the knowledge of scholars of many factors that made the widespread transmission and dissemination of Shia traditions impossible; among other things are Taqīyyah, impact of unfavorable factors on the fields of Hadith and cautious treatment and considerations of the religious elders in communicating with their students, common understanding of community, etc.; while such restrictions did not and do not exist for Sunni traditions.

Studies show that rejected Munfarid traditions are always accompanied with other evidence of weakness, particularly the weakness of the transmitter and opposition to the generally received tradition. Sometimes, despite the reliability of the transmitter, different standards of selection and tradition by the transmitter and others have led to the rejection of Munfarid traditions. If a widespread situation (that affects all) is accompanied with tafarrud in tradition, it will place the tradition under suspicion and doubt and, not to mention that, when this factor contradicts the opponents’ opinion can lead to the rejection of Munfarids and it can be argued that knowledge of the factors involved in the impossibility of the widespread dissemination of some traditions has caused many Munfarid traditions characterized by widespread situation not to be affected.

Hazrat Zahra (pbuh) is the best lady who has a privileged and unique position in the perspective of the Qur'an and Ahl al-Bayt. She is the only woman whose virtues and human values ​​are fully embodied in her stature. While she has common virtues with the Ali 'Abā, her sincerity in service and steadfastness in the path of truth, as well as her appearance as a woman, have established specific virtues in the existence of that lady, which only comes true in her stature. Although scholars and scientists have always tried to recount the virtues of her and created many works in this field, the lack of coherence in the form of a short and expressive plan was a gap that this article has tried to fill and to retell Hazrat Zahra's common and exclusive virtues in a coherent and systematic manner and according to the structure of the article for the audience and the scientific community. 

In the process of organizing this research, first, data and information (as research materials) were collected from relevant sources and then analyzed using the method of description and analysis. These sources primarily include the Holy Qur'an, in which there are many verses on the dignity of Hazrat Siddiqa Tahira, the traditions of the Sh'n Nozool, and some Shia and Sunni sources of interpretation, such as Ruh Al-Ma'ani, Al-Dur al-Manthur, Al-Kashaf, Al-Tafsir al-Kabir, Al-Burhan, Tafsir al-Qomi, Noor al-Saqalain, etc. revealed these verses. Verses: Tat'hir, Mubahalah, Mavaddat, Kalamat, Dhavi Al-Qurbā, It'am and Ithar are some of the things that show the virtues of her. After the Qur'an, hadiths are the most important source that shaped the materials of this research. These hadiths have been collected and analyzed from some hadith sources of Fariqain, such as al-Kafi, Ma'ani al-Akhbar, Kashf al-Ghumma, Sahih Muslim, Musnad Ahmad, Sunan Tirmidhi, etc. It should be mentioned that many virtues of Hazrat Zahra have been narrated in tradition works, and in this research, in accordance with its limited capacity, parts of these traditions have been reported from some tradition sources. In addition to traditions, in some cases, the sources of Sirah and history such as Seiar A'lam Al-Nubala and Al-Isti'ab have also been used. 

Analyzing and questioning some verses of the Qur'an by using interpretive sources and traditions of Sha'n Nuzūl, as well as examining interpretive and hadith reports about the virtues of Hazrat Zahra Marzieh, led to the following results and findings a. Some virtues are common between her and other al-Kisa companions, which are: 1. Purification from impurity based on the Taṭhir verse; 2. The criterion of right from void according to the verse of Mubahalah; 3. The obligation of her devotion as the reward of the mission based on the verse of Mavaddat; 4. She is one of the examples of Dhavi al-Qurabā; 5. She is one of the people for whom Surah "hal atā" was revealed in praise of her infinite sincerity in feeding the poors and the orphan; 6. Based on some verses and sayings of the Messenger of God, she has infallibility; 7. She is the one who was a Muhaddith and the angels had intercourse with her; 8. She had the Velayat al-Takvini and miracles and could make conquests beyond the laws of the natural world; 9. She knew the knowledge of the unseen and narrated all the incidents and events to Ali until the Day of Resurrection. 10. She has a special place in the Day of Resurrection and is the founder of intercession.b. Some other virtues are specific to the person of Siddiqa Tahira, which are: 1. Hazrat Zahra is Ummu Abi-ha, which represents the peak of the companionship of the Messenger of God with his daughter, and that Prophet sought his peace in her daughter; 2. She was a part of the Prophet's body and a part of her father's existence; in such a way that her father considered her as the fruit of his heart and soul in his body; 3. She was the most beloved person to the Messenger of God; 4. She was the master of women in this world and the hereafter, and this mastery was a title given to her by her father, who called her "sayyedah nisā' al-alamin and sayyedah nisa ahl al-Jannah"; 5. She is Batūl and whatever hinders the worship of God is far away from her; 6. She is the axis of God's anger and pleasure, and whoever offends her, has incurred God's anger, and whoever pleases her, has earned God's pleasure; 7. She is the only equal in rank to Ali, whose marriage was ordered by God. If Ali didn’t exist, there would be no dignity for her. 8. She was the first and foremost defender of the Velayah, and defending the Velayah until her death was something that prevented Ghadir from being forgotten.

The material that was stated is a documentary list of the prayers of Hazrat Zahra, which was organized based on some Qur'anic data, traditions, etc. What follows from these contents is that in this article, with the aim of presenting a coherent plan and a specific framework of the virtues of Hazrat Fatimah in the format and capacity of an article, drops from the infinite sea of ​​human qualities of that lady were listed; Hoping to guide the reader to a specific framework and order. Achieving this goal never means expressing the set of virtues of the supreme lady of Islam; Because the existential and royal personality of Siddiqa Tahira is superior to being written or spoken. Each of the titles mentioned in this article can be the title of a book or an independent article, and the way forward for researchers is still open, and the author of this research expects others to open new horizons in this direction.