فصلنامه علوم حدیث
سال یازدهم شماره 4 (پیاپی 42، زمستان 1385)

The author (editor – in – chief) of the present paper gives an account of measures done during the 12 years of publishing the scientific research Journal of Ulum Haith (Hadith Sciences). Pointing to the number of volumes, published during this period and number of their pages, he comes up with the authors of the published papers and classifies their articles into different issues.

There is a unanimous agreement at the existence of batin (inner meaning) of the Holy Quran and it is verified by many narrations. But there are some disagreements at its nature. Scholars have rendered many different definitions of it. Analyzing the definitions rendered by the past and modern scholars, the author of the present paper gives a new definition and concludes that there is a batin for all the verses of the Holy Quran.
He also argues that there are two types of connotation for the verses of the Holy Quran. First type are those verses which their meanings are compatible with their indications and are understood by every one. Second type are those verses which their meanings are not compatible with their indications and are understood by the Prophet and Infallible Imams, peace be upon them.

In his Qur’anic Studies, John Wansbrough tried to show for the first time that the so-called Tafsir Ibn ‘Abbas or Tanwir al-Miqbas min Tafsir Ibn ‘Abbas did not go back to the original interpretations of Ibn ‘Abbas; nor has it been compiled by al-Firozabadi (d. 817 A.H.). Dating the text around the end of 2nd century, he considered it as Tafsir of al-Kalbi (d. 146 A.H.). Nearly two decade later, his pupil Andrew Rippin through analyzing its available manuscripts, concluded that this work was nothing but Tafsir al-Wadih written by Diniwari at the end of the third, or early forth century. However, he also confesses for some relations between al- Wadih and Tafsir of al-Kalbi. The present article firstly seeks to estimate Rippin’s method in dating the Tafsir and his identifying its author by ignoring the isnads and simply relying on literary element of the text. Secondly the author shows that contrary to Rippin, the real compiler of al- Wadih or Tafsir Ibn ‘Abbas is not ‘Abdullah ibn Muhammad ibn Wahb al-Diniwari (d. 308 A.H.), but ‘Abdullah ibn al-Mubarak al-Diniwari. However, he accepts Rippin’s dating of the text itself and ascribing it to around late third Islamic century.

Numani's commentary on the Holy Quran is a treatise, written in the field of Quranic sciences, from a Shiite stand point, which dates back to the early centuries of Islam. Some ascribe it to Imam Ali, peace be upon him. In this treatise, the author deals with nearly 60 issues. Such as nasikh and mansukh (abrogating and abrogated verses), Muhkam and Mutashaba (explicit and implicit verses) and some other issues as to rejecting Ditheists and Sadducees as well as determinists and paralogists. This treatise have many things in common with introduction of Ali bn Ibrahim Qumi's tafsir and a treatise written by Sad bn Abdullah Ashri, some parts of it is found in Bihar al-Anwar by Allama Majlisi. Some ambiguous aspects of this treatise such as the author's identity and its sources are investigated by the present paper.

The present paper deals with the qaylula sleep. It aims at determining the time of qaylula sleep from hadith perspective. While investigating the related traditions on the qaylula sleep, the author of this paper comes up with its religious preferences and benefits using cultural and lexical evidences.

The great and well-known Kumayl supplication is one of the most prominent supplication of the existing famous Shiite supplications. It contains some parts of Imam Ali's spiritual supplications which is told by that Imam and written by Kumayl bn Zyad Nakhai. Meanwhile this supplication has gone through the general process of relating hadith and left behind many ups and downs. It has not been immune from some impairment and is regarded in some way as a muallal hadith. Investigating a part of the above mentioned supplication, the author of the present paper tries to locate the existing weaknesses in it and finally gives a solution to the related problems.

To verify the reliability of a hadith, there are several approaches: 1) rational necessity 2) pure submission 3) methods used by rationalists 4) submissive expansion of methods. Since other approaches are applicable there is no room for rational necessity approach. But unyielding and firm indication were established for two of these approaches (i.e. rational necessity pure submission).Some based their methods completely on one of these two approaches. But since there were some theoretical problems in the way of faqihs (jurisprudents) and traditionists while handling different classes of hadith, it was necessary to reengineer and research for a new approach to verification of hadith reliability. The author of this article tries to prove the theory of Submissive Expansion of Methods Used by Rationalists Concerning Hadith Authenticity. To do this he discuss these issues: a) positive reasons b) domain of submissive expansion of methods c) great benefits and results of this theory in the field of usul science and fiqh d) the rational and systematic status of submissive expansion of methods. He also explainsabout the nature and aspects of this theory in two chapters: 1) methods used by rationalists indicating hadith reliability 2) submission to expansion of methods used for verifying the reliability of hadith.

During the second half of 11th century, since a drastic approach to saying several descriptions were written on Kafi. Evaluation their scientific position and determining understanding and bringing out underlying roles of hadith, was needed for investigation that stabilized our steps to follow this way."The methodology of exposition of Mullah-Saleh-Mazandarani on Osoul & Rozea of Kafi" is among them. The main principle of its credibility in this description that is mainly principled hadiths is hadith's context. An exact look on hadithsand literal consideration is of important characteristics. It has rational – narrative description on hadiths that it is rational aspect is well clarified, and has completed his description, and has made it an especial and rave description of Kafi.

Various methods used in hadith books are the result of hard work and genius of many scholars and traditionists in the past centuries. Variety of methods has paved the way for researchers to deal with them. Many innovators in order to serve researchers and even public readers have innovated new methods different from previous writings. The author of the present paper studies the rise and fall of methods of writing haith in two field of hadith scholarship (i.e. Shiite and Sunni hadith school) separately during the past centuries.

Uyun al-Mujizat is of the works which have been written in early fifth century by some Imamite authors to prove the spiritual leadership of Imams by way of miracles. Due to some reasons such as contents of its narrations and the personality of its unknown author, this book was not regarded as an important work by Imamite community till the twelfth century. But in this century, with the development of traditionism, this book quickly find its way through traditionists Majami' and it is seen in books such as Allama Majlisi's Bahar a-Anwar, Sheikh Hur Amili's Ithbat al-Hudat and Sayyid Hashim Bahrani's Madia al-Maajiz. No longer this book became well-know and its author was regarded as a great faqih (jurisprudent). The author of the present paper argues that studying this book will help us to know more about the common beliefs in the fifth century regarding the Infallible Imams and some Imamite movements in regions far away from Shiite centers. Having investigated the sources and documents of this book not finding any trace of works written by the great scholars of Qom's hadith school like Shaykh Saduq and Baghdad's hadith school like Shaykh Mufid, the author concludes that in this book a new hadith school is found which is different from that of Qom's traditionist hadith school and Baghdad's rationalis one.