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

The evolution of Hadith science has undergone numerous developments, encompassing aspects such as narration, compilation, comprehension (fiqh), terminology (dirāyah), and more. Among these phenomena, the riḥlah, or journey undertaken for the pursuit of Hadith, has been a longstanding tradition, dating back to the earliest days of Hadith science itself. Prominent figures among the Companions, Successors, and subsequent generations embarked on such journeys for diverse reasons. These travels had a profound impact on the science of Hadith, contributing to its expansion, enrichment, and credibility. This study utilizes a descriptive-analytical approach and is based on library research, introduces this phenomenon while examining the contexts and causes of its emergence as well as its effects on Hadith science. The findings suggest that the expansion of the Islamic world following the Prophet's (p.b.u.h) conquests and the dispersion of the Companions, who carried the Prophetic Tradition throughout various regions of this vast territory, were among the significant contexts for the emergence of this phenomenon. The most compelling reasons for undertaking riḥlah included Muslims' fervent efforts to thoroughly investigate the Prophetic tradition, validate their Hadith collections, and attain elevated chains of transmission. Among its notable effects were the expansion of cultural and scientific interactions between different Islamic cities, the authorship and dissemination of scholarly works, the acquisition of knowledge regarding narrators' traits, the attainment of multiple chains of transmission (ṭariqs) for a single Hadith, leading to its widespread recognition, and the emergence of relatively unique (mufrad) Hadiths.

The “resistance economy” is a prudential and restorative economy that has an active role, not passive and neutral, not subject to the hostile activities of international miserliness side, and a clear passage through domestic problems and crises caused by economic chaos. The purpose of compiling this work is to examine the most important strategies of the resistance economy from the perspective of the Qurʾān and ḥadīth. Therefore, this article answers the important question that what are the most important strategies of the resistance economy from the perspective of the Qurʾān and ḥadīth? This research is of library type and with content analysis method. The required data have been collected and analyzed and compiled in order to answer the research question. The findings of the issue show that strategies such as maintaining economic independence, increasing the economic authority of the government, balanced economic development, and the like are available in the form of rational, logical and divine strategies within the sharīʿah (Arabic: شریعه) and can be systematically implemented in the form of operational systematization, which in this study we will explain them from the perspective of the Qurʾān and ḥadīth.

The researchers have investigated and reported the Imam Baqir’s debates based on their research needs, but they’ve had more of a historical approach to the debates and have less focused on their analysis and impact and reporting on the Imam’s biography. They’ve neglected or not looked for the way of life in the debates and they’ve not paid attention to the Quranic, hadith and Imam’s way of life.The abandonment of the Quran after the Holy Prophet (PBUH), the continuous confrontation of the Orientalists with the Quran and Islam, the Imam Baqir’s reputation among the Shiite orientalists and the Imam’s Quranic, hadith and biographical answers, have forced the authors of the article to search the position of Quran, Hadith and Seerah and the argumentative approaches and citations of Imam’s Quranic, Hadith and Seerah in their debates by using the method of scientific typology.In order to bring the Qur'an to the heart of the society and to respond to the issues involved in the society, the authors have found it necessary and evident to place the motivations and research approaches on the axis of the Qur'an and to refer to the lives of the Imams (a.s.), especially Imam Baqir (a.s.).

A great majority of narrations are reported in the form of questions and answers between the narrator and the Maʿṣūm (the infallible) (peace be upon him). Recognizing the elements of the Maʿṣūm’s response will assist the jurist in deducing his legal ruling. In this regard, one of the useful principles is known as Tark-i ʾIstifṣāl (or the principle of refraining from seeking clarification). The rule indicates that text sources encompass multiple understandings. The present study provides a systematic explanation of the principle and regulates its applications, using the descriptive-analytical method and through documentary-based research. In the next step, explaining the applications of this principle in the field of principles of jurisprudence and by mentioning appropriate ḥadīth examples, the practical aspects of the principle are clarified. Some of the applications of the principle include: the ruling on Taklīf (obligations) in the context of general knowledge (ʿilm-i ijmālī), the conceptual understanding of doubt in ʾistiṣḥāb (continuity), the conflict between two ʾistiṣḥābs, the implication of hadiths that resolve conflict, or Treating hadiths (akhbār-i ʿilājiyyah), the ruling on imitating (Taqlīd from) a person who has not yet actively achieved Ijtihād, whether imitations continues in case of changing religion, and the ruling on the layperson’s (ʿāmmī) independence in judgment.

Qur'an and Hadith are two precious thoughts and two endless treasures that the Prophet (pbuh) and his family left as a memory for their Ummah. The Qur'an, which is the word of Allah the Almighty, reached the hands of Muslims without any deficiency. But the hadith, which was the second, divine trust in the hands of Muslims, was not immune and suffered countless distortions and changes and had a fate full of ups and downs. Factors such as the prohibition of quoting and writing hadith, the occurrence of forgery, distortion, and quoting with meaning in it, and religious prejudices and misunderstanding caused the hadith to become confused. The present study was conducted with the aim of investigating the foundations of hadith jurisprudence of Allameh Askari and Allameh Shoushtari. First, the hadith methods and trends were investigated, and then the criteria of hadith criticism of Allameh Asgari and Allameh Shushtri were examined. The method of library research was based on the method of content analysis, using the collection and tracking of sources. The results of the research showed that the common points in the foundations of hadith jurisprudence of Allameh Askari and Allameh Shoushtari, including the criteria of hadith criticism, such as the presentation of hadiths on the Qur'an, external criticism of hadith, documentary criticism of hadith, comparison of narratives with similar narratives on the same topic, identification of fake hadiths.

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.

The famous narration "Al-Shuʾmu fi al-marʾati wa al-farasi wa al-dār" brings to mind the idea of "inauspiciousness of women". This narration has been attributed to the Prophet (PBUH) in the Sunni narrative sources. Also, it has sometimes been ascribed to both Imam Ṣādiq and the Prophet in the Shiʾa narrative sources. By using a descriptive-analytical method and based on the library sources, in this study, the idea as well as other narrations reminding it have been analyzed. According to the results, some of these narrations which are considered as "basic narrations" in promoting the idea, have been formed in Medina, and some Medinan traditionists had a leading role in their propagation. Their fabrication is confirmed by the uniqueness of the first three classes of narrators and the conflict of their content with the munificent view of the Quran and the Prophet (PBUH). Also, there are several dispersed narrations which have been formed following the basic narrations and are considered as reactions to the idea. These reactions can be classified into four categories: conditional, explanatory and causative, adversative-corrective, and adversative -contradictory. The historical and linguistic analysis of these narrations shows that they have been formed after the narrations of the first group.

Manifestation (tajallī) is a frequently used concept in Islamic tradition, the interpretation of which has a great influence on ethical, epistemological, and religious beliefs. The background of this term goes back to the Holy Qur’ān and some ḥadīths with Muslim thinkers having provided several interpretations for it. Prior to Ibn ‘Arabī, manifestation was, more than anything else, a mystic concept that referred to the quality of the ontological-epistemological closeness of the wayfarer to Almighty Truth through removing veils and revealing the acts, attributes, and essence of God. However, Ibn ‘Arabī’s particular views and interpretation of this term were different from those of others. The present study employs a descriptive-analytic method in order to comparatively investigate the uses of the concept of manifestation in Ibn ‘Arabī’s view and in Islamic verses and traditions to reveal their similarities and differences. The findings of this study demonstrate that Ibn ‘Arabī’s ideas regarding some important discussions such as the definitions of manifestation, similarity, and essence or absolute non-existence; absolute judgment about God’s essence; limited terms; Man’s concepts of God; God’s manifestation in the Hereafter, and manifestation of denial are greatly different from the views in Islamic verses and traditions in relation to the concept of manifestation.

One of the branches of jurisprudence of enjoining good and forbidding evil is the obligatory ruling of enjoining what is desirable and forbidding what is abominable. This research is based on descriptive-analytical method and with the help of isnadi (chain of transmitters) sources, in the pursuit of reappraising the narrative and rational evidences of commanding what is desirable and forbidding what is abominable. In order to achieve this purpose, after presenting the terminological definitions of the popular and negative concepts, the reasons of the believers in istisḥāb (desirability) have been explained, examined and criticized in the following five categories: consensus, narrations, the principle of compliance to the principle and the monopoly of the meaning known as obligations in the last step, the reasons that can be cited for the ruling on the obligation of this duty are explained as follows: the generalities and applications of the guidance on the ruling of the good, the ruling of reason on the necessity of fulfilling the command of the master, attention to the wisdom of the good and the realization of temporary titles. In case of believing in the desirability of commanding delegates, Things such as taking precedence over other obligations and the dependence of the protection of the Islamic system on doing what is recommended, can be considered obligatory. In this process, special attention has been paid to the opinions of Ayatollah Sheikh Mohammad Yaqoubi.

Qur’an and Hadith are the two main sources for knowing the Islamic market. After the victory of the Islamic revolution, the Islamic world sought to know the Islamic market, as one of the achievements of the Islamic revolution, in order to get acquainted with the efficient strategies of the Islamic economic system. In this intra-religious research, an attempt has been made to infer, describe and analyze the characteristics of the Islamic market from religious texts. Because the religious indicators of the market are in two parts, positive and negative, therefore, in this research, Qur’anic and hadith findings about the Islamic market have been extracted and recorded in two parts, dos and don'ts. In the positive indicators, halal sustenance and legitimate business, knowing of Sharī'ah rulings and business jurisprudence, remembrance of Allah, prayer, perfection, solidity of goods, transparency and honesty have been examined and the list of other indicators has been reported in nineteen axes. In the negative indicators, damaging and underselling and non-transparency were investigated and other indicators were listed in fifteen axes. In addition to the indicators, the lifestyle of Imam Ali (as) is also presented in the affairs of the market. The researcher has tried to describe and analyze the sacred religious texts with economic words such as market, halal and haram sustenance, halal and haram, trade, buying and selling, sustenance, causing harm, underselling, weighing, scales, non-transparency and their types of marketing.

Some are of the opinion that religion has exclusive involvement in the field of medicine and the only way to reach medical knowledge and treatment of patients is revelation. foundation of Islamic medicine is the noble verses of the Qur'an and hadiths. The imams are a guide, and even to advance their point of view, they have relied on the rule of tolerance in referring to weak hadiths.This writing is based on the documentary-library method, while examining some useful sources in Islamic medicine such Towhid-e-Mofaddal, Al-Risalah al-Dhahabiah and some medical hadiths found in the book of Usul Al -Kafi; based on their historical course; The research has analyzed the mentioned point of view. As a result, although logical induction is not reliable, especially if it is not complete; But due to the fact that most of the sources are facing weak document or content; This partially correct case shows that establishing a scientific foundation with the title of Islamic medicine by relying only on verses and hadiths is not a proper and logical thing and may lead to the disasters of scientific interpretation. Because establishing the solid foundations of religion based on weak hadiths and issues; It inevitably leads to the weakness and weakness of religion and becomes a factor for the apostasy of people who have not found health due to fake hadiths.

The diversity of Islamic sects, beliefs, and rulings has had various effects on the scientific and practical lives of Muslims. One of these effects is the determination of the narrator's attributes in Hadith, which emphasizes that the narrator must adhere to the sect from which he or she received the Hadith and should not be an innovator since every sect considers other sects as innovators. But what is the concept of innovation? And is it acceptable to narrate from an innovator among all sects? What are the reasons for those who agree or disagree with narrating from an innovator? In this article, using a descriptive-analytical method and library research, we examine this principle in terms of narrator's attributes and Hadith narration and answer these questions along with discussing some related topics such as mentioning some innovator narrators in Shia and Sunni ways. As a result, it has been determined that despite some opponents' refusal to narrate from innovators, most Islamic sects absolutely or conditionally quote them since without their Hadiths, many sects' Hadith heritage would significantly decrease. Furthermore, there are differences in the meaning and examples of innovation to such an extent that it is impossible to determine its precise meaning and example unanimously. Therefore, it cannot be considered a real criticism for a narrator regardless of his or her belief or action; rather, his or her truthfulness or falsehood should be considered important.

The history of Shi’i traditionalist sources precedent to the early traditionalist ‘Asl’ books is not clear in some aspects except for some brief reviews, based upon supposition, of their contents. In order to reconstruct the traditionalist sources and historiography of Shi’i traditionalists, it seems necessary to relocate the works of Jibril bn. Ahmad Fariabi as one of the frequently-narrated scholars of Khorasan by Kashshi, the author of one of the early traditionalist Asls. This research, with descriptive-analytical approach, and using methods such as analysing the documents, locating the common segments, and elaborating semantic relationships of the narrations tries to relocate Jibril as a traditionalist and narrator as well as his works, and discover his pattern and basis in narrating traditions as an early textualist traditionalist. Thus, by evaluating his narrations from each chief scholar, it was proved that he had used Al-Rijal of Mohammd bn. Isa in form of hearing, and Almazmumeen and Almamduheen of Mohammad bn. Abdullah bn. Mehran was indicated. Also, his tendency to polemical thoughts of Mohmd bn. Isa and disagreement with polemical and narrative views of Zurara, using the ‘Ghali’ (exaggerators) sources, and denying him as the author of Mafakhir A-Kufa wa Al-Basra was clarified. His approch as a positive textualist traditionalist was also specified. Having into consideration Jibril’s thought and manner of narrating, Kashshi has benefitted from his narrations to explain other narrations and has criticised them in fewer occasions.

Abul Fazl Rashid al-Din Meybodi, a Sunni commentator in the sixth century of Hijri, his main fame is due to Tafsīr Kashf al-Asrār wa ʿUddatul Abrār. In various parts of his work, Meybodi refers to the narratives of the Prophet's family, especially Imam Ali (as), and cites and testifies to the sayings and circumstances of that Imam. Examining these references is very important considering his religion. Therefore, in this article, an attempt has been made to classify Rashid al-Din Meybodi's citations to Imam Ali (as) by descriptive-analytical method, and then analyze them in terms of authenticity. From the results of the article, the following should be mentioned: The most frequent topics are narratives with the content of literal and literary interpretation, then belief, worship and then ethics, which are mostly recorded in al-Nawbat al-Thānīyah. In terms of authenticity, many narratives in Shia and Sunni hadith texts are accompanied by evidence and signs and can be accepted; but another category, no sign of them can be found in hadith collections. In addition to a limited number of hadiths that are inconsistent with the Shia beliefs, most of the hadiths are compatible with the Imami Shia view.

 In this research, the views of the Holy Quran and the hadiths of the innocent imams (peace be upon them) about generosity and its reflection in Saeb Tabrizi's poetry were examined. Using the qualitative (descriptive-analytical) method, information and data were collected, analyzed and prepared. This research shows that generosity is one of the basic principles of values in Islamic and human society. In the Holy Qur'an, the Merciful God has encouraged and ordered people to do this and has given a great and good reward to the generous. Also, countless hadiths about generosity have been narrated from Imams Athar (peace be upon them) in authentic books. Saeb Tabrizi, influenced by the Qur'an and hadiths, paid infinite attention to generosity and sympathy for the poor, and he can be included among compassionate, benevolent and encouraging poets, because he believes that this is necessary in human society. It is for people to feel responsible for the problems of others and to be generous and kind to the needy.