جستجوی مقالات مرتبط با کلیدواژه « جعل حدیث » در نشریات گروه « علوم انسانی »

One of the historical accusations that have been raised against Shia since the first centuries is the "Khan Al-Amin" issue. Some historical and sectarian sources have said that the Shiites, or at least a group of them called "Ghorabiyyah", believe that Gabriel betrayed the Commander of the Faithful (AS) and instead of conveying the revelation to him, he conveyed it to the Holy Prophet (PBUH). . The inconsistency of this belief with Shia jurisprudence and beliefs and the lack of mention of such belief or sect in the historical and sectarian sources of Shias and the ancient sources of Sunni sectarianism testify to the falsity of this accusation. This research seeks to achieve the process of attributing this belief to Shiites. For this purpose, after examining the history of the use of this accusation, the currents and people who played a role in the formation and spread of this accusation have been scrutinized, and the main source of this accusation has been introduced, the Umayyad Umayyads and some court scholars such as Shaabi (104 AH).

The book “Arba’īn”  by by As'ad ibn Ibrāhim Irbalī has gained recognition among Shiite writers, at least from the eighth century, and discusses the virtues of Amir al-Mu'minin (peace be upon him). Irbalī 's obscurity among later Shiites, coupled with occurrence of changes in recording his names, has led Shiite bibliographers to confusion, resulting in the emergence of two personalities: "As'ad ibn Ibrāhīm al-Ḥillī" and "Sa'd al-Irbalī." A textual analysis of the book Arba’īn, in comparison with historical information, indicates that As'ad ibn Ibrahim Irbalī refers to none other than Abu al-Majd al-Nashābī, a prominent poet, writer, and influential figure of the seventh century. Moreover, by comparing Arba’īn  by Irbalī with Arba’īn  by Muhammad ibn Abi Muslim ibn Abi al-Fawāris, it becomes evident that Irbalī ‘s Arba’īn  is, in fact, a manipulated version of Ibn Abi al-Fawāris’s work. Even the introduction to Irbalī ‘s Arba’īn is fabricated and is based on the introduction of Ibn Abi al-Fawāris’s Arba’īn. The alterations in Irbalī's writing are extensive and follow relatively clear patterns. Finally, considering As'ad ibn Ibrahim's religious and political inclinations, as well as his personal, social, and literary characteristics, it seems inappropriate to attribute this book to him. It is likely that a forger with a penchant for (Ghuluv) exaggeration in the seventh century, by applying changes in Abi al-Fawāris’s Arba’īn, ascribed a new composition to As'ad ibn Ibrahim.

In the field of Mahdism, there are a lot of narrations about praising and blaming some territories and their prominent role in the apocalypse. It seems that praising and blaming the territories has been one of the most important tools for the politicians to instill their superiority as well as their rival's contempt. Presenting an active apocalyptic role of the regions under one's control has psychological effects. Also, it causes a sense of pride and superiority over other territories, especially rival regions. Using a descriptive-analytical method as well as narrative and historical sources, this writing tries to find the origin of many narrations about praising and blaming some regions in the field of Mahdism. According to the results, in the collections of Mahdism hadiths, many narrations appeared which are about praising or blaming regions such as Shām, Jerusalem, Antioch, Sinai (Ṭūr), Ṭāliqān, the East, and the West. Political motives and goals play the most important role in the emergence of these hadiths. They not only are invalid in terms of their isnad and text, but also, have obvious signs of falsification and fabrication.

After the holy Qur'an, hadith is the most important source of knowing the intentions of the verses of the Qur'an, and therefore the recognition of authentic hadiths is very important. From the beginning of Islam, the phenomenon of fabricating hadith by dissidents and hypocrites has a long history and has been used as a weapon. The Holy Prophet (PBUH) and the Imams (AS) and consequently the scholars and scientists of the Islamic religion, by using certain methods, have provided the ground for Muslims to identify the Sanad of the narrations and have thwarted this great conspiracy with special instructions. They used instructions such as the spread of the science of rijāl in order to identify truthful and reliable narrators and reject weak narrators. And in the field of protecting the text of hadiths, they used methods such as presenting hadiths to imams and scholars, comparing manuscripts, allowing the narration of hadiths, listing methods, etc. Therefore, one of the important issues of Islamic sciences in the field of Qur'anic interpretation is the issue of narrative interpretations issued by the Holy Prophet (PBUH) or the Imams (AS).And these interpretations have a lot of confusion and some of them are fake narrations or Isra’iliyyat, and some others are for adaptation rather than interpretation of the verse. Therefore, according to these inconsistencies that exist in the narrative interpretations, the following narrations should be carefully studied based on the guidance of the Infallibles (AS) and their true followers. So by studying the narrative interpretation, we can find some strategies including assimilation, separation and classification of narrations in narrative interpretations. This article is an attempt in this direction that deals with this issue through a descriptive-analytical method.

The idea of Mahdaviat and belief in the savior of the apocalypse is the common denominator of all divine religions. The position and importance of this belief and its high capacities in the individual and social spheres have caused this idea to be constantly abused by profiteers and neighboring governments throughout history. Therefore, it is necessary to be acquainted with the tricks and tricks of skepticism by the false opponents and claimants of Mahdaviat. In this research, with a descriptive-library method and with an analytical approach, the works of famous skeptics of Mahdaviat, from Mirza Gholam Ahmad Ghadiani and Ali Mohammad Bab to contemporary skeptics such as Nasser Ghefari, Osman Al-Khamis, Ahmad Kateb and Ahmad Ismail Basri and written criticisms and denials, Have been examined on them and 30 cases of tricks and methods of inducing doubt in the topics of Mahdaviat have been identified and introduced along with documented examples. Falsification, distortion and fragmentation of narrations, fallacies, unreasonable interpretations, quoting rare narrations, assassination of personalities, invoking dreams and divination and the use of alien sciences and transcendental forces are among the methods used by skeptics in the field of Mahdaviat to create suspicion and deception, and distortion and destruction of the idea of Mahdaviat are used.

Ishaq Ibn Nakhai Ahmar (AD 284 AH), a Shiite muhaddith of the third century AH, has a special place in the transmission of the Imami hadith heritage. He has been introduced among the companions of Imam Hadi (AS) and Imam Askari (AS) and also among the students of Imam Javad (AS). Some specific books has been enumerated for him; Including, Majalis Hisham and Akhbar al-Sayyid, the latest one has been among Sheikh Kulini›s sources in compiling his book (Kafi). Ishaq Ibn Muhammad has been accused by some of the early Rijals of fabricating hadiths, lying, corruption in religion, and exaggeration. This is despite the fact that he has benefited from the authenticity of some scholars, especially his contemporaries such as Abtahi, the author of Tahzib al-Maqal, Behbahani and Zanjani. This divergence of opinion about him necessitates a more accurate understanding of his character. The near-incompleteness of the evidence for his attestation, along with the available evidence of his corruption and undermining, leads to a serious rejection of his promise to authenticate. This study has quoted the speech of Rajali scholars and has tried to get a more accurate knowledge of him. The research method is descriptive-analytical.

One of ways of identifying the absoluteness or the way of issuing narrations is the development of hadith family and the validation of narrations through which. The science of hadith mostly takes advantage of this method and it can be appropriate for the denial and approval of the existence of a historical report by the historians and biographers as well. It seems that the report of repeated divorces performed by Imam Hassan (PBUH) in the Islamic sources is originated from the development of hadith family. Through the pathology of this method by referring to the ancient texts and taking advantage of the descriptive-analytical method of research, the present writing is to answer the why of accepting the report of repeated divorces performed by that holiness by some of the Islamic scholars particularly the Twelvers. The findings of this research illuminate that hadith family is not capable of identifying the intentionally fake reports and this disadvantage is observed in the reports of repeated divorces performed by Imam Hassan (PBUH); so that the fabricators have declared this unreliable report factual and justifiable through the various and numerous reports regarding this issue.

One of the narrations that has been used as a pretext for the deniers of Mahdaviat is the false hadith " There is no Mahdi except Jesus son of Mary ". This narration, in addition to serious critiques of documents and content, also has the origin of forgery. This concept was first introduced by Mu'awiyah during a conversation with Bani Hashim to justify his rule and that of his family And with the influence of the Umayyad gang on hadith schools, and based on this thinking, a hadith was forged and found its way to narrative sources. The present article seeks to prove the falsity of the narrative and to examine the grounds and motives for its falsification and it seeks to do this with the library collection method and the content analysis method and by examining the origin of forgery, he proved the falsity of this hadith. It was also concluded that enmity with the right path of the province, prevention of liberation uprisings, ignorance and ethnocentrism and destroying the honors of the Bani Hashim people, and rapprochement with Christianity and Rome, are among the grounds and motives. are the forgeries of this hadith.

Ibn Taymiyyah (d. 728 AH), an influential scholar of the Salafi religion, one of the critics of the theory of the womb and interpretation, rejected the Shiite interpretations and believed that the narration of the Holy Prophet (PBUH) that the Qur'an has a noon and a womb was fabricated by the Shiites. It has not been narrated by any trusted narrator in narrative societies; Accordingly, in order to answer this doubt, by descriptive-analytical method by explaining the correct concept of ventricle and interpretation, proving ventricle and interpretation from the perspective of verses and analysis of narrations about the ventricle and interpretation of the Qur'an from a different perspective has not been done. The findings of the research show that the clarification of the narrations in the books of the two sects has proved the existence of esoteric layers for the verses of the Qur'an, and the difference of attitudes in explaining the nature of the ventricles and interpretation has caused differences of views.

The narrations of the Infallibles (AS) are important sources of understanding religion, some of which, unfortunately, have been distorted by enemies and ignorant friends throughout history, and Shiite and Sunni scholars and hadith experts, to prevent the propagate of lies and superstitions in collections of ahadith have studied and identified the hadiths of the subject and have stated the ways of knowing and its instances. Among the scholars who have worked in this field is Allama Amini, who has dedicated about 200 pages of the fifth volume of Al-Ghadir's precious book to this subject. This article deals with forged-hadih studies from the point of view of Allama Amini in the three sections of source, document and content criteria by using the content analysis method and using library resources. Accordingly, one of the most important criteria for a hadith to be fabricated in the sourcebook is to take the hadith from the works of the hadith fabricator, to obtain the hadith from the tale-narrators and not to narrate the hadith in authentic books. The falsity of the original document, the narrator's misrepresentation, the narrator's reputation for immorality, forgery and lies, quoting lie and strange ahadith, the narrator's unpopularity are among the most important criteria for recognizing a fake hadith in the field of the chain of ahadith. The opposition of the content of the hadith with the verses of the Quran, Sunnah, definite history, rational criteria, objective facts, popular opinion, religious beliefs and the conflict of the content of the hadith with the narrator's point of view are among the most important content criteria in recognizing fabricated hadiths.

One of the important books in the field of false hadiths is the book "Al-Asrar al-Marfu'a fi al-Akhbar al-Mawdu'a" by Mulla Ali Qari. The importance of this book is in the brief collection of previous books that have been written in this field. In this book, Mulla Ali has considered a large number of narrations related to the virtues of Imam Ali (AS) to be false, while some Sunni scholars have considered them to be true. he Under these hadiths and in confirming that they are fabricated, sometimes without using the scientific rules of hadith, with words such as: "One of the Shiite lies" considered the hadiths to be false, and sometimes using rules of hadith such as: " Hiding the companions from telling the narrations that happened between them" or mentioning the title "without document" for the hadith, has criticized them. In the present study, these rules and reasons proposed by Mulla Ali, in a descriptive-analytical method, with a critical tendency and relying on the opinions of other Sunni hadith scholars, were examined and evaluated. Studies have shown that those reasons are either not applicable to the hadiths of the virtues of Imam Ali (as) at all and are fundamentally false or are not accepted by a group of Sunni narrators.

One of the most prominent challanges in the field of narration is the entry of fake narrations and also plagiarising narrations issued by the Infallibles (as),and this is one of the most irreparable challenges in the history of Islam, which has caused distrust in the document and text of some narrations and a doubtful view of them. One of the areas that has been seriously damaged by the arrival of this pestilence is the narrations and the subject of Mahdaviat. Although many efforts have been made by the Infallibles (as) to keep people away from this harm, but the entry of this problem has changed some areas of Mahdavi education, albeit slightly. This research has been done in order to represent the extent of this effect in some of these areas and after reviewing some narrative data, has analyzed the document and their content. Findings show that in cases where the narration of the Infallible (as) is not certain, and there is a possibility of falsification and distortion, accuracy and reflection on the source, document and content of the narration seems more necessary. Because most of the harms that have befallen the teachings of Mahdaviat arise from the same counterfeiting and distortion in these narrations. And these harms have a negative and significant effect on the efficiency of the mentioned teachings.

The issue of forgery is one of the phenomena and damages discussed in the history of hadith and in the history of Islam in general. The view of the phenomenon of forgery in the traditional interpretation of it has not been spared from presuppositions such as "simple perception", "nature of solution" and "lack of distinction between the tradition of the event and the test". The fact is that the knowledge of forgery, without knowing the structure in which forgery occurs; It is not possible. "Discipline of hadith structure" is based on elements such as "historical inclusion", "document centrality" and "spoken-written nature". In a critical approach to traditional narration and in explaining the criteria of falsification analysis in the structure of hadith, rules such as "no connection between falsification and oral narration", "no connection between weakness and falsification", "differentiation of evaluation from quotation" and "claim of falsification as a last resort" He solved the problem. In general, it is not acceptable to try to attribute a historical report to "forgery" as the first solution and based on the elimination approach.

Ibn Abi al-Hidad accused Mu'awiya of blasphemy and atheism, indicating with evidence that he had no belief in the prophet of the Prophet (pbuh) and believed that he was forging a group of hypocrites and religion to sellers, Hadith and so on in this field of horse racing, which has turned itself into the height of the forge of hadith. This view of Muawiya shows his rightfulness and less of his bias towards the majority of Sunni scholars. Issue Subsequent letters to his agents, in a four-stage policy, with the help of some Companions and followers, first left the people touched by the virtues of Ahlulbayt (AS), and Forbade them from communicating with them, then tried to isolate them from the Shiites, so they ordered not to let them go public and even deny their testimony. In the third stage, the enemies of Ahlul-Bayt (as) and the Umayyad were dominated by sensitive executive and promotional posts, and ordered the curse of Ahlul-Bayt (AS), and in the fourth stage prepared the conditions for killing and killing Shiites. Could completely deprive Ahlulbayt of the achievement of the government and completely fix it in the Umayyad. The most motivated motivation of Mu'awiyyah in forging the hadith from Ibn'Abi al-Haidan's point of view was to gain religious legitimacy, and to do this, hadiths in virtue Himself, the Umayyad, Uthman and Sham, the other important motive has been to weaken the opponents, especially the Imam Ali (AS), and have forged some traditions in defaming them and their great father. Is.

In the sources of Ahl al-Sunnah narration, it is narrated from "Ahnaf ibn Qays" that he was going to help "Imam Ali (as)" in the battle, in the middle of the way, "Abu Bakrah" dissuaded him from doing so and based his reason on the Prophetic narration (hadith) said, " When the Muslims meet their swords, then the murderer and the dead one in the fire.” The republishing of the Prophetic narration in the mentioned incident has damaged the wars of Imam Ali (as) and the radiant manners and infallibility of this Great Imam, so it seems necessary to examine and validate this narration. Studies show that the prophetic narration of the conflict between two Muslims in Sunni sources has not been accurately recorded, because the omission of the provision "on non-tradition of Prophet (‘ala qayr al-sunnah)" - intentionally or inadvertently - causes a conflict with the verse "Whenever two factions of believers fall out with one another", its cause of the descent ('asbab al-nozul), and the conflict with the prophetic narrations that has been confirmed by the wars of Imam Ali (AS) and the narrations of "aggressor army (Fe’at Baqiah)". Also, its unscientific application to Amir al-Mu'minin by people such as Abu Bakrah, who were influenced by the discourse space called Fitnah (sedition) at the same time as the assassination of the third caliph and his Imamate, can be seen as an excuse for not believing in Amir al-Mu'minin. In this way, they could pretend that the above-mentioned prophetic narration was an excuse for the non-allegiance and lack of help of the Amir al-Mu'minin in their wars. Also, this distorted narration from the prophetic narration and its republishing during the Imamate of Imam Ali (as) in the discourse space of Bani Umayya along with similar narrations could have distorted the manners of that Great Imam, that republishing of this narration in the third centuries (AH) and after that especially in Sunni sources is questionable.

Islamic historiography had been a part of writing hadith. Hadith has been recorded by narrators during history based on the rules of measuring hadith. Narrations are divided into two categories of correct and weak in terms of text and document. Therefore, only valid propositions should be used to discover the facts of the history of narration. The establishment of the rule of tolerance in the arguments of the Sunnah based on the elimination of the conditions of the authority of the single news and by extending to non-jurisprudential narrations, including historical ones, has caused damages in historiography. To consider damages of applying the rule of tolerance in historical narrations, this article with a descriptive-analytical method and by internal and external criticism of some historical narrations, indicated that application of the rule of tolerance caused forgery, manipulation, and doubt in historical narrations and, consequently, in historical researches.

One of the most important contemporary research is the study of Hadith Fabrication. Since the hadiths are rooted in the formation and direction of an human's life and play an important role in it, the fabricated hadiths also have a destructive role and diverting people from their divine intended purpose. In this regard, it is necessary to recognize fabricated hadiths and raise awareness about them. In this article, we try to analyze its types and explain the templates in which fabricators have implemented their goals. The genres that the fabricator has sought to direct the audience's mind to its incorrect goal.In this article, which deals with hadiths by the method of analysis and mental approach, eight types of fabrications are mentioned. These cases are: fabrication in the form of camouflage, fabrication in the form of religious ruling, fabrication in the form of direction, fabrication in the form of ambiguity, fabrication in the form of composition, fabrication in the form of occasion of revelation, fabrication in the form of imitation and fabrication in the form of explaining the meaning of the verse.