نشریه حدیث پژوهی
پیاپی 3 (بهار و تابستان 1389)

Changes in the understanding of some of the narrations from the religious guides, is an issue which has been the concern of the Muslim scholars for long time, and for analyzing it they have devised some methods. Besides these methods, employing some of the most used concepts in the field of humanities can in some cases provide a more acceptable analysis of this issue. The concept of dialogue is one of these concepts. In this article, the changes occurred over the understanding of the tradition of Qatil al- Abrah (murdered in tears), and the function of crying for Imam Hosein in the contemporary period (the thirteenth and the fourteenth centuries) in comparison to the previous periods of Islamic history (the twelfth and the tenth centuries) are discussed by means of “discourse”. The findings of the research show that the course of changes of political thoughts in Shia in the contemporary period causes that crying for Imam Hosein, which was chiefly deemed as a means of reward and redemption previously, is now mostly deemed as a factor for fighting against the injustice and cruelty.

The explanation and study of the meaning of a tradition is certainly based on confirming its receiving validity and also its content validity, a content which should be attributed to the infallible. In other words, it is based on the degree of the consistency of the narrated text to the original one. In this regard, the efforts of religious scholars from the past to thepresent are so ostensible that it can be said the criticism of traditions and the narration of traditions have been related to the same period. However, the method of the Companions in the criticism of a tradition, especially in its receiving from the infallible, unlike the method that endeavors to find the validity of a tradition through its chain of transmission, has not been a unified method. Some scholars have adapted a separate method on the criticism of traditions by choosing instances like successive cited tradition and accompanying a tradition with evidence. In jurisprudence, they believe the practical method of the companions of Imams and the fame of fatwa are signs for the validity of a tradition. Among the practitioner of the second group is Seyyed Abdollah Shobbar who has been one of the industrious scholars of Shia whose method in the two fields of criticism of receiving tradition and its content validity is studied in this article.

Based on a great deal of verses and traditions, the purified Imams are the only persons who beside Allah and the Prophet have the most perfect and exact understanding of the knowledge of the Quran and the meanings of its verses. Due to the needs of humanity, the Imams explained and interpreted the verses of the holy Quran. Considering the significant role of typology in exegesis of the holy Quran from one hand, and the enormous number of exegetic traditions of the purified Imams on the other hand, I am obliged in this article to focus only on exegetic traditions of Imam Reza. On the basis of this research, the most important types of exegetic traditions of Imam Reza are as follows: Presenting the occasions of revelation, bringing the definition of the Quran’s vocabulary, explaining verses through their referents and also additional explanation of verses, finding the pronoun referents, considering the types of address, interpreting the Quran by means of the Quran itself, interpreting the Quran by means of traditions of the Prophet, thematic exegesis, interpretation of allegorical verses, mentioning the esoteric aspects of the verses, presenting verses of judgments, stating the details of the Quranic stories, making references to the verses in the traditions, stating the reasons of the content of verses, considering the educative and guiding messages and purposes, eliminating the doubt and clearing up the misconception concerning the holy Quran, and explaining the principles of belief and finally presenting some of the issues of Quranic sciences.Other presented issues are the principles of knowing the Quran and focusing on the two narrative and theological methods in exegetic traditions of Imam Reza.

This article is a research on a book about the martyrdom of Imam Hosein entitled Al- Futuh written by Ibn A’tham Kufi about the fourth century A. H. Like other historical- narrative books Al- Futuh was not immune from distortion of Ashura. This work makes us doubt some events of Ashura. In this research, after the evaluation of the personality of the author and his book, some of the distortions are mentioned and historicalnarrative issues of this event are analyzed.

Teachings of Shi’a traditions have influenced theological issues. Besides employing logical principles and methods, many theologians have used traditions thematically and for the sake of the specific way and method of the Imams’ approach. The study of these influences shows that this demanding affair has been realized in various aspects. In this respect, the influence of Imam Sadiq’s traditions because of the special historical situation in which he lived, is so remarkable that sometimes through this influence, the correct position of Shi’a theologians is demonstrated and the false thoughts attributed to Shia are refuted, and specifically this influence is ostensible in the years after Imam’s life in the formation and changes of written sources of theology of Shi’a. In other words, Shi’a theologians also employ these traditions as a support both theoretically and methodologically in their issues. This article is a research about this subject and analyzes its various aspects and dimentions.

In this article the different uses of the term “Akhbari” are studied in the course of the history. Up to the sixth century A.H, the first meaning of “Akhbari” was a story teller or a historian. After the sixth century, besides its previous implications, it was employed in the meaning close to the traditionalist. From the eleventh century A.H this term was applied to the followers of Astarabadi School and from that time it bore an ambiguity. In this article, after analyzing this ambiguity, the consequences of showing akhbari instances will be mentioned.

The law- abiding attitude in the way of life of the Prophet who is the founder of the Islamic government, is apparently evident. The famous tradition which was narrated by experts and masses points to an event which occurred at the time of the Prophet’s government in Medina, where the Prophet prevented from committing any personal revenge and stressed on the duty of people of the Islamic society to obey the law. Jurists have placed this tradition beside two other groups of tradition which has been applied in a different way, and by combining them, they have reached at the view which disparages the beauty of the law- abiding view of the Prophet’s government. In this article, by challenging the way of combining traditions, we propose a way of combination which shows the spirit of the law- abiding attitude of the Prophet’s life.