نشریه حدیث پژوهی
پیاپی 12 (پاییز و زمستان 1393)

This article is a library and a descriptive-analytic research to answer the question whether one can establish the reliability of the narrator from the title “the agent of the Imam”. Agent by definition means a trustworthy person and technically he is a person who on behalf of the Imam has the mission to accomplish a task. Some of the experts of hadith have claimed the general reliability of the agents of the Imams. However، some other scholars on the basis that some of the agents are deemed to be unreliable in the books of the transmitters of hadith have rejected the general reliability of the agents. This article besides offering intellectual and narrative demonstrations offered by the Shii scholars of the transmitters of hadith، on the basis of narrative-intellectual argument proves that the trust of the Imam in a person is a sufficient reason for the latter’s reliability، and to deny the reliability of the Imam’s agent would depend on an assessment of the truth and falsehood of his reports، which would lead to circular reasoning or regress. Therefore، the general rule is to accept the general reliability of the agents of the Imam and only for particular reasons certain individuals would be excluded from this rule.

This article is an attempt to study and answer the question how the Yamani mentioned in the traditions is described and what are the similarities and differences between the traditions of the two schools in regard of the Yamani. This research which is a library research discusses the most important questions of the traditions comparatively and gives a clear picture of the Yamani and concludes that the traditions of the two schools concerning Yamani are in some cases similar، such as the name of the Yamani، the inevitability of the rising، the guidance of the banner of the Yamani، the place of the uprising، the actions and the conquests of the Yamani. However، the content of the traditions of the two schools، the time of the uprising، the ending of the person of the Yamani and his movement are different.

There is no doubt that Nahj al-Balāgheh، after the holy Quran، is the greatest and most valuable source of the cultural legacy of Islam and has been the focus of the attention of its lovers since the fourth century AH and throughout the different periods of the history of Islam. Writing supplements to this work has been one of the main interests of the scholars in different ages. Although some such works are very old، but the title supplement to Nahj al-Balāgheh was used by Sheikh Hādi Ibn Abbās Kāshif al-Ghitā for the first time in his book The Supplement of Nahj al-Balāgheh: A Collection of the Speeches of Our Master and Commander of the Faithful Ali، peace be upon him Related in other than Nahj al-Balāgheh and Similar to It، which Are Ordered in Three Sections and it supplement The Documents of Nahj al-Balagheh and Rejecting the Objections Made to It، which were written and published in one volume. In this work he has endeavored to defend Nahj al-Balāgheh against the objections of his age which suggest the inaccuracy of attributing it to Imam Ali، peace be upon him، and its compiler Sayyid Razi. This article is an attempt first to analyze the act of writing supplements to find a way through that to evaluating The Supplement of Nahj al-Balāgheh by Kāshif al-Ghitā. Second، by concentrating on the methodology of that work the researcher tries to discuss the merits of the work، such as “care given to understanding hadith،” “kinds of documentation and citation،” and “study of the sources and references” of The Supplement of Nahj al-Balāgheh.

Al-Majazāt al-Nabawiyyah written by Sayyid Razi (died AH 406)، the great Shii scholar، is the only independent Shii work on the explanation of the literary figures of the traditions reported from the Prophet، peace be upon him and his household. This work، which comprises more than 360 traditions with figurative meaning، shows the excellence and the high position of the author in the world of knowledge and Islamic scholarship. Sayyid Razi in Al-Majazāt al-Nabawiyyah briefly and without dividing his books into sections list the traditions and where it is necessary explains the terms. He discusses then the different narrations and texts، and following that he explains the figurative meanings and in some cases the figures in the holy Quran where they are identical with figures mentioned in the related traditions. Sometimes he discusses some of the related theological objections and answers them. In some cases he also discusses other points which are not related to literary figures and their meaning. Finally he mentions the methods of his masters and the sources he has used in writing Al-Majazāt al-Nabawiyyah.

The ancient and vast land of central Asia was conquered soon by Muslims and Islam became the creed of the people of that region. The settlement of this religion in that land was not only a military event. The people of Central Asia who professed Islam، like other Muslims in other lands، had their part to play in benefitting from the teachings of Islam and also in spreading those teachings and their carriers، i. e. the holy Quran and hadith، to other people and in other places. From the reports given by Sam’ani، the indefatigable Sunni scholar of hadith، in his book Al-Ansab، we come to learn about the unbelievable number of the scholars of hadith in the Central Asia. No doubt that this phenomenon was not a simple event rooted in a one-sided element and rising from a shallow ground، but rather it had its roots in a deep and fertile ground. This research is an attempt to study the huge number of the scholars of hadith in Central Asia from the perspective of the science of the transmitters of hadith knowing the geographical distance of the people of that land from the centers of the leading scholars in the science of the hadith who were engaged in the critique of the narrators of hadith. The researchers try to show that one of the reasons of the high number of the scholars of hadith in Central Asia is that they remained unknown to and safe from the sword of the science of the transmitters of hadith، which contributed to their good name among the Muslims of that land and the acceptance of their narrations by people in every region and mosque.

One of the features of the Dictionary of the Transmitters of Hadith is comparing the documents of the traditions that are identical or similar in content in order to find out the corruptions of the documents. Khoie has elaborated on the difference among the four Books in regard of their documentation in “The Difference among the Books” and “The Difference among the Editions”، and has highlighted many cases of correctness، corruption and error in the fields of documents، expressions and titles. The present article by collecting and evaluating many specimens of the evaluations of Ayatollāh Khoie in the “The Difference among the Books” and “The Difference among the Editions” argues that he grounds his correction of the documents by employing the classification and documentation of Al-Kafi، Wasail al-Shiah and Al-Wāfi، and the amplitude of the editions.

The well-known hadith of the two weighty sources related from the Prophet، peace be upon him and his household، has been always the focus of the attention of the Muslims and the interpretation of the Shiite and Sunni scholars and theologians and has been narrated in different forms. In this research on the basis of the chain of narration of the traditions some expressions of this hadith، which have been frequently mentioned in Shiite books، have been chosen and also the meaning of the word household with respect to similar traditions of the two weighty sources cited in Shiite books has been discussed. Moreover، by discussing the documented traditions of the two weighty sources in the Sunni books and examining the chain of narration of each expression of the traditions، which have been narrated differently، and drawing a diagram of its narrators and their reliability from the viewpoint of the Sunnis the reliability of this and other similar traditions of the two weighty sources، which have been narrated differently and have a different meaning from that of the tradition، has been evaluated. Finally، the objections made by Sayyid Abul Fazl Borqaie to the tradition of the two weighty sources in respect of the authority of the knowledge of the household of the Prophet، peace be upon him and his household، have been discussed and answered and the correct view has been chosen.

This article is an attempt to have an analytical study of the book of Ahmad Ibn Ali Ibn Abbas Najashi، one of the Shiite experts in the science of the transmission of hadith. Considering certain proofs and evidence it shows that The List of Names of the Shiite Authors was presented to the world of knowledge at that time not at the time of the life of its author، but rather many years after his death by his son Ali Ibn Ahmad Ibn Abbas Najashi through the permission he gave to Abu al-Samsam Marvizi، one of the old students of Ibn Najashi، the father. Some of the proofs which shows analytically and comparatively that Ibn Najashi the son after the death of his father has edited the drafts of his father، so far that his knowledge allowed him، are: the prayer “May Allah add to the years of his life and continue his greatness and blessings” in three parts of the main edition of the book، some additions and corrections to the biographies، including different biographies of the same person، with or without an interval، so they seem to be two or three people، while it is not so.

Homeland has been always the focus of attention. In Islam some verses and traditions speak of patriotism and love for one’s country، and one such tradition is the famous saying attributed to the Prophet، peace be upon him and his household، that “Patriotism is a sign of faith.” This sentence has attracted the attention of the Muslim scholars. The problem of explaining the relationship between faith and love for one’s country has led the Sunni scholars to contend that the hadith is fake. On the other hand، many Shii and Sunni scholars have offered different meanings for homeland، such as paradise، one’s origin، and the Islamic land and thus tried to solve the problem of the meaning of the statement. Even if we admit that the hadith is fake and there is no way to explain the meaning of the statement، the permission to love one’s country which may be inferred from verses and traditions is accepted by the Shii and Sunni scholars. On the other hand، the Shii scholars on the basis of this statement have concluded the possibility of loving one’s country، etc. The present article analyses the statement in question from three perspectives of evidence، meaning، and jurisprudence.

The traditions on the judgments of Ali، the Commander of the Faithful، peace be upon him، have been mentioned in many of the Shii and Sunni’s books. Aside from the argumentative jurisprudence works، authors have not analyzed and critiqued these traditions and have only gathered and transmitted them. The study of these traditions like other narrations and hadiths depends on understanding the sources and then the study of their documents and texts. This article is an attempt to find out which sources and works have related these traditions and what the qualities of these sources are and how much reliable they are. Having classified and explained the kinds of these works the researcher has concluded that the least reliable of these traditions from an academic point of view are those which have been narrated in the books of dispositions.

The Earlier Shii narrators of hadith and scholars followed clear principles in their study of hadith. One of these is their views on the traditions narrated in books compiled by other than Shiis in order to separate the books written by Shii scholars from those written by others. In this research some ancient Shii hadith texts which have been used also regularly consulted by the Sunnis have been studied and it is shown that the Shii hadith scholars in order to prevent any possible confusion which might happen later used to look carefully and meticulously at the traditions which were narrated by both Shiis and Sunnis and tried to find a particular method to narrate from those sources.

To distinguish the Makki and Madani Suras and verses of the holy Quran is very useful in understanding the causes of revelation and also knowing the abrogating and abrogated، the absolute and the limited، the general and the particular، etc. Therefore، throughout history the researchers have always endeavored to distinguish between the Makki and Madani Suras. In this regard، the scholars، including Jalal al-Din Suyuti، differ on more than thirty Suras whether they are Makki or Madani. Seyuti in Al-Itqān fi Ulum al-Qurān to substantiate his views refers to traditions which have been mentioned in different exegeses and books of traditions written by the Sunnis. In this article the researcher by discussing the documents and the texts of those traditions shows that these traditions are drastically poor both in regard of their documents and content.