فصلنامه علوم حدیث
سال هفدهم شماره 1 (پیاپی 63، بهار 1391)

Risala Zahabyah or Muzahhabah, is a treatise in the field of medicine which has been attributed to Imam Reza. In order to assess the validity and accuracy of this treatise attributed to Imam Reza; the author of the present paper, first verifies the historical evidences and documents as concomitant factors for attribution of this treatise and then evaluates the isnad (chain of transmission). In order to evaluate the text of this treatise, he also devises inter- and intra- textual evidences. Result of the study indicates thatattribution of al-Risalah al-Zahabyah to Imam Rida, peace be upon him, has not been proved and one cannot act upon it as a reliable source. The final section of this paper makes a comparison between Risala Zahabyah and ancient medical literature.

Badā' (meaning: "revealing after concealing", or "alteration in the divine will") is a Shia Islamic concept regarding God. It refers to God revealing his will about a decision, wherein the people thought his will had already been made on that issue. The Shia do not believe that God had no knowledge of the ultimate outcome. Badā', a change that takes place in the divine act; in a way that before creating objects, the stages including providence, will, and pre-destination by God's will be done. Changes in each of these stages, is called Badā'. The main drawback that opponents have posed is the conflict of this doctrine with the God's Knowledge.

Among the titles mentioned in some traditions, “column of light” (amud an-nur), is one of the ways of Imam's knowledge along with its characteristics and outcome. Kulayni in his book al-Kafi, in a chapter, andSafar in Basair al-Darjat, in several chapters, deal broadly with traditions of “column of light”. In this paper, the authors first view the arrangement of these traditions in hadith sources and philology of their key words. He then examines their history and chain of transmission. He finally, makes a conceptual analysis of this fact. Although the title seems novel, content and concept of the traditions of “column of light” - which indicates the Imam's awareness of the people's deeds – is not a new story. It is also visible in other verses and traditions of fariqayn (the Shia and Sunni). Importantly, these traditions consider Holy Spirit granted by Allah to the holy Imam as the origin of the Imam's awareness of the people's deeds and introduce the “column of light” as a device for its realization.

Use of titles, agnomen or non-famous attributes for Infallible Imams, peace be upon them, were common practices among Shia narrators who have enjoyed it more because of the dissimulation. Hence, some rijal scholars, authors of dirayah or hadith commentators spent part of their effort in suchcases to identify the Infallible Imam. Meanwhile, the incidence of factors such as tashif and tahrif (slip of pen, misspelling, misplacement of diacritical marks etc.), lack of sufficient accuracy in document classification and existing evidences in text, lack of analysis of similar interpretations, and relying on the reports of their predecessors or undocumented fame which made it difficult to identify the extension of these titles and agnomens. To mention an example, we can point to the title "`Alil" (the Disabled) whichhas been attributed to Imam Mahdi, may Allah hasten his reappearance, in some books of dirayah. The author of the present paper has considered unfounded attribution of titles, such as "Abu Saleh" to Imam Mahdi. He tries to explain the origins of these phenomena and their causes.

Government like other administrative organizations starts its activities with setting goals.Although the goals are movement endpoints desired by every organization, with regard to the outlook programs and planning based on it, everything is organized. Selecting, directing, controlling and evaluating the organization's members are done based on them. Directing and guiding agents is in accordance with the targets. Organization administrators need an evaluation model to control the assignments and their congruity and incongruity with the engineering plans and evaluate the motion with a predefined measuredesign and reduce the deviation and weakness. The most striking characteristic of the Alavi management is the truth-oriented, justice-oriented and obedience to law in addition to the proper conduct in access to divine goals. In Imam Ali's view the aim does not justify the means because the aim is valuable when it is based on the stairs of the facts. Otherwise, the Quran is an instrument for deceiving dull people who know nothing of the Quran but its appearance.

The present research study has been conducted with the aim of linguistic analysis of application of the Persian word "Qahramana" in Imam Ali's speeches. Although this word has been used in some languages like Arabic, Turkish and Kurdish, it is of Persian origin. In terms of history and linguistic rules, its roots, dates back to the Pahlavi language. Although the term was used in the Shia and Sunni hadith sources in various senses; the present paper deals with application of this word in the Holy Prophet's words andImam Alis. Using a survey method, the author of the paper has successfully proved his claim in Imam Ali's words.

Virtues of cities are of those issues that act as the origin of many of the fictional traditions. In this paper we try to evaluate the document and texts of traditions concerning the virtues of the holy city of Qom. These traditions first narrated by Hasan bin Ali bin Hussayn bin Musa bin Babawayh Qommi (Sheikh Saduq's middle brother), an ascetic hermit servant of Allah – who had no knowledge of fiqh (jurisprudence) - to Hassan bin Mohammad bin Hasan Saib Ashari Qomi. After centuries, these traditions were introduced in hadith collections by later authors, such as Allama Majlisi, Sheikh Hurr Amily, Mirza Husayn Nuri and became known as hadith literature. Most of these accounts have poor documentation and unreliable texts.

There are numerous traditions interpreting the final part of the verse "Ya Laytani Kuntu Turaba". A disbeliever will not be able to endure the vehemence of Hell and will say, "Ya laytani kuntu turaba," which means, "I wish I were dust" (An-Naba' 40). This verse expresses the wish of the unbeliever on the Day of Judgment: I wish we were dust. In total, there are five hadith statements on the interpretation of the verse which have been studied in this paper. Some of these traditions lack the chain of transmission and some others have weak chain of transmission. There is only one correct chain of transmission among them. Given the context, it can be regarded as the inner example and interpretation of the verse. It is noteworthy that nonhadith interpretive statements are also discussed in this paper.

Allama Askari, a contemporary Shia scholar of hadith, had certain viewsand approaches to the analysis of hadith heritage of Shia and Sunni. Ma`alimal-Madrasatayn, written by Allama Askari, is a good example to reflect hisopinions and viewpoints in the field of hadith. In this book, the author hasevaluated many traditions using a critical and analytical approach toassessing the Shia and Sunni sources and provided a new perspective onthem.

One can achieve the meaning and purpose of verses and chapters of the Qur'ān through the occasions of revelation. The occasions of revelation make thinking atmosphere on the verse of the Qur'ān clearer and helps to better understand the verse. There is some difference of opinion among the commentators and experts concerning the effect of narrative of occasions of revelation on tafsir and understanding the text of the Qur'ān. Of course, the enlightenment of the occasions of revelation, in understanding the verses as haliyah evidence cannot be denied, provided that the content and context of the verse and the tune will match all the criteria of validity. It should be noted that traditions of the occasions of revelations are not the only independent and critical source for expression of God's purposes. In many cases verses can be understood, without knowing them. In this paper, the author discusses the role of the occasions of revelation in interpreting verses of the Qur'ān, how to play this role to recover the concepts of the Qur'ān, its implication of the purpose of God. Providing some examples for the, he considers this benefit to be controversial.