فهرست مطالب morteza salman nejad

From the period when hadith appeared as a term and a group called aṣḥāb hadith began its work in a specialized way, a phenomenon called the hadith setting (topical hadith) took place seriously in those circles. Although in the beginning, the relations of status were raised in some Iraq regions among the Rijalist of that time, during the next decade or two, due to the accumulation of these types of traditions and the mention of transmitters attributed to the status among the rijalists, it became a topic in other regions as well. What can be found today from the studies on the fabricated hadiths, most of the research is about the motivations of phenomena, the methods and formats of the realization of fake traditions, which lack of historical and contemporary perspectives. Even when the history of fabricating hadith is discussed among scholars and researchers, there is little discussion about ongoing currents and the connection of historical discourses with what can be called the fundamental evolution of hadith, a point that this research is aware of and He tried to analyze the phenomena and fronts of the nobles in the context of history and discourses in each era.The focus of this article is on the study of various historical works, Tabaqat, Rijal and Jarḥ and Ta'dīl. In these works, we see the maximum use of terms such as "kāna yaḍa'u al-hadith", "waḍḍā'un" and... which include various meanings and different examples. The study of the changes that occurred in the concept of hadith in the following centuries depends on the correct understanding of the hadith of the first centuries. In other words, the fundamental developments such as "hadith Isnads and authenticity of source", "expansion of hadith collecting", "transregionalization of hadith" and "narrowing of the scope of tradition" that occurred in the world of hadith, made the emergence of hadith the focus of Rijal criticism in the centuries 2 to 4 provided.

What completes our understanding of the fabricated hadith in the first centuries has been discussed in two layers. First, all the usages of "waḍ'" (fabricating) in various religious bodies in the Rijal sources of the 3rd and 4th centuries of Hijri were investigated. Based on this collection and the search for other words accompanying it in Rijali's reports, a network of words that clearly and allusive indicated the status of hadith was identified. Therefore, in the first layer, all the words and Rijali concepts, both those that clearly indicated the status of the hadith and those that were ironically related to the fabricated hadith, are included. It is natural that the mass study of Rijalian reports and the classification of Rjalian concepts created a relatively comprehensive understanding of what is referred to as the fabricated hadith.In the second layer, with an overview of the fundamental developments of hadith in the first centuries, including "hadith sources and originality of source", "expansion of hadith collecting", "transregionalization of hadith" and "narrowing of the scope of tradition", an attempt is made to understand the meaning of the semantic network of hadith concepts in the first layer. In this section, naturally, clear evidences and citations were found among the reports of Rijali regarding the connection between these discourses and the subject hadith phenomenon. The integration of these two layers and a deeper understanding of what happened in the first centuries opens up to the audience the phenomenal foundations of hadith on the axis of Rijali's criticism.

As mentioned, in order to analyze the terms used in Rijalian's works, which indicate the fabricated hadiths, the attitude of muhaddith and Rijalian to the topic of hadith should be taken into consideration. Some terms such as "yaḍa'u al-hadith", "kadhdhāb", "dajjāl" etc., clearly indicate that the transmitters are fabricaters; In the meantime, some terms such as "yūsalu al-maqṭū'", "yarfa'u al-musnad", "matrūk al-hadith" etc. convey this concept ironically.By examining the history and developments in the field of hadith and hadith sciences in the early centuries of Hijri, such as "hadith Isnads and authenticity of sources", "expansion of hadith colection", "transregionalization of hadith", "narrowing of the field oftradition", "wave of Isnad seeking" and Rijali criticism", "The dominance of istimā' (listening) discourse and the importance of memorizing the way of hadith taḥammul (reception)", "damaging migrations, the birth of hadith as a foreign origin" and "The phenomenon of raf' in the sense of faise validation of hadith", which are detailed explanations of each in the text of the article. It has been mentioned, it is possible to talk about the discourses that have caused the development of the hadith phenomenon, and terms and arguments made by muḥaddithists and scholars in the past centuries can be better classified under these discourses.After the investigations, it was found that commenting on the distinction between the terms indicating the status of the hadith seems to be difficult, because the awareness of forgery and fabrication the status of the hadith is also based on case knowledge based on individual awareness. Based on this and considering that during the previous centuries until the end of the third century, a clear and written definition was not obtained, if we want to provide an understanding of the meaning of the fabricated hadith in the last decades of the second century and even in the third and fourth centuries, we must point to a network of terms and meanings that, as a whole, can show a picture of the totality of what has been sought in the meaning of the weakness of hadith transmitters from the area of ​​Rijalis. Although in their minds there was intensity and weakness in the transmitters' injury and on this basis, the difference in the ratios given can be followed, but it should be pointed out that the Rijal science has taken its initial steps and it is natural that in such a situation, the border meaning of the ratios is not completely separated from each other.The forgeries that took place during this period, in many cases, were nothing but the addition of a false sanad to the hadith texts that were already known by other means. In this regard, the principles and writings of other hadith scholars were sometimesused, and the forger attributed that Isnad to himself, and this was a method that was called "theft of hadith" by the ancients, but in the second and third centuries, it was a part of fabricatings that a text that was never known from another transmitter was created and embellished into a sanads. From the point of view of the subject, these hadiths were sometimes about virtues and ideals to defend their sect and attack the opposing sect, sometimes they had a religious theme to support a particular belief, and sometimes their purpose was to support the sect and "strengthen the Sunnah". However, both in the previous centuries and later, several factors including political, religious, ethnic, social and economic motives were effective in the occurrence of forgery.

The authors of al-'Ilal, al-Kāmil fi al-ḍuafā' wa al-Majrūḥīn tried to discover the origin and source of the fabricated hadith with completely detective methods. All their reliance was on the judgments of people who had been harmed in some way, and in the meantime, they were given different proportions according to the type of weakness they had. Collecting the aforementioned ratios in order to create a semantic network, along with remembering the fundamental developments in the space of hadith, can reveal the emergence of hadith in the second to fourth centuries.In a meaningful connection, the phenomenon of "hadith Isnad and authenticity of it's source" can be considered as a fundamental factor for the wave of Isnad seeking and the criticisms of Rijal who emanate from it. As stated, the easiest way to construct the fabricated hadith was to use other Isnads. What became apparent with the "expansion of hadith collecting" was the damage caused by the prevailing atmosphere of istimā' discourse; During the period he mentioned, the method of hadith taḥammul was very important. With the phenomenon of "transregionalization of hadith", it was these damaging migrations that provided the context for the fabricated hadith. Finally, "narrowing the scope of tradition" also became a factor for the emergence of the "raf'" phenomenon as a false validation of hadith.

Understanding the components of Zaidiyya's narration of the event of ʿĀshūrā is one of the topics that is considered in the field of Islamic history. Among these, the analysis of the narration of Fuḍail ibn Zubair in his book Tasmīatu man Qutila maʿa al-Hussein (as) is of particular importance due to the age, narrative individuality and special character of the author. This research seeks to find out what purpose or goals were Fuḍail aiming to achieve by formulating Tasmīatu man Qutila maʿa al-Hussein (as)? Therefore, the present essay is based on analysis and comparison of data extracted from original and original sources in order to first introduce the personality of Fuḍail ibn Zubair by referring to historical sources and then presenting the documentary, structural and content characteristics of the book and by rereading the text to identify political and religious currents related to that era, reveal the author's hidden motivations. In order to respond to the sectarian needs of the Zaydis of that day, Fuḍail intelligently selected, produced and arranged his desired content, and in this regard, he began to stimulate emotions and attract sectarian groups by reminding Imam Hussein (as) and the issue of ʿĀshūrā and by claiming to rise to the saif of Imam Sajjād (as) on the day of 'Ashura he went ahead to meet the needs of Zaydiya thinkers.

Self-referential discourse, i.e. the discourse of the Qurʾān about itself, is omnipresent in the Qur’anic text. Interestingly, it uses several strategies of argumentation and several rhetorical tools in order to persuade the listener or the reader to adhere to a specific understanding of what the Qurʾān is: an understanding leading to faith. Based on an extensive study of the self-referential discourse in the Qurʾān, this paper focuses on the importance of one of the rhetorical tools: “binarity.” This notion goes beyond the simple notion of “pairs” and is characterized by a clear-cut opposition ongoing in the whole text between elements of all kinds of domains and mainly in relation to biblical material. Contrary to what it may seem at first glance, “binarity” in the Qurʾān is far from being related to a dualist religious system. On the contrary, a close analysis shows that the use of “binarity” in the text emphasizes the exceptional character of the Qurʾān in relation to its divine origin. The function of “binarity” appears in all its rhetorical strength in the impression conveyed upon the listener or reader. Following the path of the works of contemporary scholars who used literary, structural, and argumentative analysis, this paper also aims at convincing the reader of the fruitfulness of rhetorical studies of the Qurʾān.

Summary The Companions of Hadith, as a totalitarian school in all fields of religious sciences, also left significant effects in the field of asceticism. The field of asceticism has given him a different crystallization of hadith research due to the dual tendencies of the early and the late. Although the subject of asceticism has been studied in the form of hadith writings by Ibn Mubarak and Ibn Hanbal, but the influential currents on them as well as the different hadith principles of the two have obtained a dual understanding of the concept of asceticism. The existence of the school of thought of the companions of hadith and the phenomenon of various readings of hadith and consequently the impact on the two hadiths discussed in the field of asceticism are also noteworthy. In the meantime, storytelling has not been ineffective in depicting asceticism. In the present article, while comparatively examining Ibn Mubarakchr('39')s "Book of Asceticism" and Ahmad Ibn Hanbalchr('39')s "Book of Asceticism", the differences between the two in terms of scope and issues in these two books are discussed and through the currents in The second and third centuries AH point to the variety of ascetic methods of that era.

Hadith, as the most important source of religious teachings after the Holy Quran, encounters many intentional and unintentional challenges. The issue of forging, as the most serious challenge, has been a part of the discussion of the science of hadith. The discipline of investigating forged hadith among the Sunni scholars has been in progress from the 5th century AH to the contemporary period and many works have been written in this regard. The application of the historical approach in the analysis of what is related to the phenomenon of hadith forgery in the later centuries can show a comprehensive understanding of the developments that took in the first and middle centuries. This article deals with the changes and developments in the style of the works titled "al-Mawḍūāt" (The collection of forged hadith) in recent centuries, relying on significant works from the 10th century AH to the contemporary period. Therefore, at first, the reasons why such works continuously emerged in the Islamic world, including the cultural and political contexts in these centuries, have been discussed, and then with reference to the central discourses in this period, including "discourse of critique of baseless hadiths" and "discourse of critique of extremism in finding forged hadith process".

Linguistic anthropology" is one of the new approaches in anthropology that deals with the extraction of cultural components in different languages, which in their view "language" is considered as a cultural reserve. Confrontation with religious texts, in particular, the Holy Quran through the lens of this knowledge, will have very important achievements in drawing the anthropological areas of the Holy Quran. Specifically, the present paper focuses on two areas: The first is "metaphor and its role in drawing the worldview that governs the view of language users" and the second is "the language of the Qur'an and gender". In this regard, according to the gender applications in the language of the Holy Quran and the classification of these applications, the anthropological approach of the Quran in the face of gender is explained. This brief study suggests that the study of the linguistic dimensions of the Holy Qur'an through anthropological approaches has opened new doors to the study of the Qur'an and hadith, and is able to solve many theological and interpretive problems.

Today, conceptual complexities surrounding some Quranic concepts have opened new avenues of research for the researchers. It is especially evident in the inclination of researchers for models of interdisciplinary studies in the last decade. This paper is of crucial importance in terms of method and subject matter. From the perspective of subject, it explores the concept of "Shakeleh", a term which despite its single function in the Holy Quran, has been assigned with diverse meanings by exegetes throughout the interpretation tradition. This conceptual complexity highlights the importance of addressing this problem from the perspective of interdisciplinary studies.
From a methodological viewpoint, adopting a combined approach to interdisciplinary studies, offers deeper insights into the meaning of the "Shakeleh" in the Holy Quran from a process-oriented approach. There are two holistic and integrate approaches to interdisciplinary studies. The advocates of the latter posit that integration can be achieved through a process-oriented perspective. In this connection, two fundamental steps can be envisaged: portraying insights derived from each discipline and amalgamating such insights. Most of the interdisciplinary theorists have classified all of their steps under these two fundamental stages. Despite the relative consensus on the principle of a process-oriented approach among these theorists, there is considerable disparity with regard to the number of steps. According to Szostak’s classification, the following five steps are recommended for the interdisciplinary process: A) identification of the problem or research question; B) identification of disciplines, methods, theories and phenomena associated with the question, issue or subject matter; C) contextualizing the problem in relevant disciplines and offering insights related to the problem; D) finding a common ground, and E) obtaining a comprehensive perception and testing it. In this article, attempts have been made to employ the above steps in a bid to explain the complexity of the term "Shakeleh".

In holy Quran,Article " Shak " has been employed 15 times of which 6 times accompanied adjective " Morib" .this term has phonetic commonality with its Persian counterpart which causes misunderstanding .
Quranic use of the terms dates back to the time when there were no derivatives of term "skepticism (Shak) " ,hence etymology of connotation of this term has us refer to lexical properties as first step of investigation.as second,we dug into Quranic usage of this term with focus on political approaches using interpretive features.
Considering the diversity of uses of the term "Shak " as well as Quranic approaches ,we concluded that this term has 2 distinctive uses .the absence of adjective "Merib" with this term might be the cause of this discrepancy.

Tadabbur (deliberation) is one of the key concepts in the holy Quran presented as the objective of its revelation according to the Quran 38، 29. Although this concept is only used in four verses of the holy Quran، it has been subject to various interpretations in the scholarly atmosphere of the contemporary age due to its high position and the processing''s it has undergone in the late three decades. What adds to the ambiguity of this term in modern researches is failure to analyses its root «dbr». Aiming to select useful data towards reaching the structural process of tadabbur، the above meanings have been refined and useful information used towards revealing the relation between various meanings. Finally the structural process of tadabbur is explained based on the above analysis and on its identical structure or typology in English. Its English typology «understand» suggests that the term tadabbur is also made of two parts: «dbr» as the root of the verb and the Arabic form «tafa׳׳ul» In the sense of «stand»

Theosophical and symbolic commentaries are among the major sustaining commentaries on the Quran. These commentaries approaches date at least back to the third century and they have still preserved many proponents till today. Thereby، some of the recent works have followed theosophical and symbolic trends in the course of deducing glorified Quranic verses. The commentary specifications of the works of this new area are different from the previous works. As a result، theosophical and symbolic commentaries can be subdivided to two antecedent and recent branches. “Hermeneutics”، “symbolic expressions”، “classified understanding “are the bases of antecedent theosophy commentaries. However، in the field of recent symbolic-theosophy commentaries، one can mention “trying to generalizing understanding and publicizing Quranic investigations”، “believing in thinking and commenting on the Quran by the Quran” and “insisting on the core role of heart purity in understanding the Quran”. Recent theosophical commentators have claimed new understandings on the Quran، due to re-teaching methods which have no precedent and no sign of them can be seen in commendatory tradition. Thereby clarifying approaches and specifications of this commentary method is of high importance.