فصلنامه علوم حدیث
سال بیست و هشتم شماره 2 (پیاپی 108، تابستان 1402)

Due to the time interval between the issuance of narrations so far, the possibility of forging and changing some words of hadiths increases. Therefore, in order to understand the meaning of the words of the Infallibles, a suitable model should be used to analyze and understand the narrations. This research with the method of "content analysis" to present a new reading of the narrations regarding the comprehensiveness of the Qur'an, which refer to the knowledge of the Imams  to "We are and we are one" in "Al-Kafi". The result is that: A: Out of a total of 6 narrations, only one narration is related to the discussion of the comprehensiveness of the Qur'an and the knowledge of the Imams, which has narrations in Al-Kafi and some narration books that are connected in chains; It is as if they have a unity of time, place and export. B: The article "science" and the word "book" have the highest frequency in such narrations. A: The main reason for issuing these narrations is to lead people to the Ahl al-Bayt in opposition to opinion and analogy; Which gradually gained a lot of fans.

In the book Al-Irshad, Ali's judgment is reported about a dispute between two women over the motherhood of a child. The present study seeks to provide evidence based on a comparative approach to show that this report is an unreal story and a folk tale. First, by study the words "Ammah and Khassah" to which Sheikh Mofid attributed this report, the claim that the report's folktale is strengthened. It is then shown that this story, with the same form and structure, is attributed to Solomon in the Tanakh, which was compiled before Islam. Examining a German text, the thoght that the Alavi version of the story, like many other versions in different nations, is a folk tale, is strengthened.

Rijal Al-Kashi by choosing Sheikh Tusi by name Ikhtiar Marefat Al-Rijal is at our disposal. Evidence suggests that al-Tusi's method of selection led to the disappearance of some of the content of the assassination. Reports of the selected version are available in some later Imami sources. Of the multitude of Sunni sources, only Lisan Al-Mizan Asqalani has quoted content from Rijal al-Kashi, while most of the Asqalani’s reports in Ikhtiar Marefat Al-Rijal does not exist. Some contemporaries have offered comments that are worth pondering. The present study seeks to answer two questions, 1. Did Asqalani have a copy of the principle of Rijal Al-Kashi? 2. Or did Asqalani quote from a source other than Rijal Al-Kashi? This research with an analytical method and library approach By summarizing the evidence, inclined to the statement that original Rijal Al-Kashi Has been available to Asqalani, And he used it in the Lisan Al-Mizan, But the evidence obtained does not fully substantiate this.

From the past until now, conflicting opinions have been expressed about the interpretation attributed to Imam Hasan Askari (a.s.); Some thinkers consider the book as the subject, and have specified it; And some scholars have considered the book as authentic. Considering these controversies and especially the problem of attributing Tafsir to Imams Askari (AS), this question arises: What is the originality of Tafsir Askari's book? What is the validity of this book? Can there be any reasons for not attributing or attributing the interpretation to the Askarian imams (a.s.)? The present research, specifically, during the preliminary process, has dealt with the citation measurement and validation of the interpretation attributed to Imam Askari (a.s.). The result of the research shows that, for various reasons, this interpretation is not valid and it is not from the Imams of Askarin (AS); Like: 1- Tafsir not being famous among Imamiyyah until the 6th century. 2- Lack of recognition of the commentary and its narrator in indexes and translations. 3- Legal and documentary problems, such as the difference in the interpretation version of the document. 4- Inconsistency of narrators' stories with Imam Askari (AS). 5- Tafsir not being used by Imami scholars.

In a comparative analysis of the causes and contexts of different readings of the jurists of Najaf and Qom schools from the hadiths of Velayat-e-Faqih, four main factors are obtained, which are: 1. Textualism 2. Customary explanation of texts 3. Concrete ijtihad 4. Criteria of Sharia intentions in Qom school. 1. Central industry 2. Rational realization and multiplication of probabilities 3. Mathematical division 4. Lack of criterion of Sharia intentions in Najaf school. A case study of the hadiths of Velayat-e-Faqih shows that in the thought of Ayatollah Khoei school, these hadiths fail to prove the absolute authority of Velayat-e-Faqih.But the same narrations in the school of jurisprudence of Qom prove the leadership of the leadership for the jurist

The ingress of Israʼiliyyat to Islamic sources was an unpleasant phenomenon which involved most of the Islamic educations. The trust of Muslim narrators to Jewish sources and people was efficacious in the spread and ingress of Israʼiliyyat to Islamic sources. One of the Islamic educational contexts that Israʼiliyyat entered in and caused fabrication is Mahdism. This article uses Hadith and historical sources and analysis in order to proceed the two political aspects of these fabrications and Israeli sources. The first aspect is the connection between Israeli narrators or Muslim narrators who were influenced by Israʼiliyyat and their contemporaneous politicians, and their search for making apocalyptical narrated things that benefit those politicians. The second aspect is the struggle of Israeli narrators in ascending the Jewish and Christian politics by quoting apocalyptical things to present the crucial concepts, places and symbols of Israel. Different kinds of fabricated quotations and narrated things can be studied in the two aspects above.

As the language of Hadiths (similar to the common code) bears advantages compared to the common words of the people besides bearing divine instructions, their reading and understanding require particular reflection concerning the coinage and application of the words. In the language of Hadiths where the fundamental structure is comprised of the lexical meaning and the common code, words constructed by Islam and the prophetic sharia can be observed; thus, rhetorical structures like rhetorical simile and trope (in its various forms including metaphor and allusion) are commonly found in them. As a vanguard Usuli of the Mutaakhirin Era, Allamah investigated the Arabic vocabulary in several works like “Nihayat al-Wusul Ila Ilm al-Usul” and analyzed the typology of words concerning meaning during their coinage and application. The current study aimed to explain the most fundamental types of words and investigate the role of such differences and their influence in understanding Hadiths according to Allamah. Thus, the results showed that paying attention to the type of words applied in Hadiths leads to understanding them accurately and correctly, but ignoring such typologies during their interpretation causes their misunderstanding.

attention is paid to why the text is produced.in this regard, in the present research,with a descriptive-analytical approach based on the model of critical discourse analysis of Norman Farklaf,an attempt is made to analyze the critical discourse-analysis of Imam Ali's prayers in the three levels of description,interpretation and explanation.And while examining the literary aspects of prayers,to analyze the dominant and hidden discourses of the text, which have received less attention.At the level of description,in sentences with news aspects, she expressed the discourse situation with certainty and certainty,which shows the extent of the author's commitment to the propositions.And this text is a decisive tool to send a message. In some phrases, the author's intention is not to motivate the audience,but it shows a kind of expectation,regret and sadness. This research triesto answerthese two questions,which are the most important topics raisedin Shabaniye prayersbasedon the theory ofNorman Fairclough.And howwas Imam able toconvey these issues using words? The resultsof this researchshow that the dominantideologyin thediscourse is summarizedin the topic of enjoining the goodand forbidding thebad,buildingand educating the individual and society,knowing God and enlightening the public opinion.