جستجوی مقالات مرتبط با کلیدواژه « Akhbāri » در نشریات گروه « علوم قرآن و حدیث »

The fundamentals of the authority of khabar-e wāhid, as one of the pillars of inference and ijtihad in Shiite jurisprudence, is common grounds between the science of hadith and the science of the principles of Islamic jurisprudence. One of the important proofs of the validity of khabar-e wāhid, about which, unlike other evidence, there is considerably common agreement, is that reason signifies its authority. Since this issue has been considered from the three hadithi, Akhbāri and Usuli perspectives, the establishment of a common discourse among them appears to be difficult. The theory of the proponents of the rational validity of khabar-e wāhid, in both its meanings, that is, the reading of Sheikh Tusi denoting the symmetry of reason and the reading of Mohaghegh Helli recognizing the expediency of rationality as a document of rational validity, was faced with constraints and openings after them, especially among the later scholars, and the later scholars and contemporaries have considered acting upon khabar-e wāhid binding in the form of three theories: the theory of ilm ijmāli about the issuance of khabar-e wāhid and emphasis on acting according to it depending on the authority of ilm ijmāli, the eternality theory of Fazil Tuni denoting the inevitability of relying on khabar-e wahid for the sake of preserving religious obligations and rulings and Sheikh Mohammad Taghi Isfahāni’s theory of reliance on conjectures considering the obstruction of the gate of knowledge and the impossibility of obtaining a final verdict, on the one hand, and the necessity of performing religious obligations, on the other. After reviewing all these three theories, the view of martyrs Sayyid Mohammad Bāqer Sadr and Sayyid Mohammad Kazem Yazdi, i.e. in the absence of rational prohibition, khabar-e wāhid has rational validity, was proved to be well-founded.

In the process of examining narratives, weakening or strengthening them, some believe that the only way to attain the validity of a narrative is sanad. Some on the other believe that the criterion for accepting a hadith is the assurance of its issuance by the Infallible (pbuh), by means of indications, of which sanad could be seen along with other indications. Sometimes in the history of hadith, we see that sanad has been the main indication of accepting a hadith or rejecting it, that caused to Akhbārīs’ anger. In this article, examining the status of Shiite hadith, it is proven that, unlike Sunni’s, the phenomenon of forgery had the least damage in hadith, and the Infallibles (AS) and their companions attempted to purify such hadiths. Thus, both narrative and rational reasoning imply the validity of the issuance of a hadith, while the mere look at sanad will lead to some damages. It seems therefore that Akhbārī’s concern over this issue has been true, save their distinguished beliefs.

If we consider 10th century (Islamic Hijra) as the era of the intellectual and political revival to establish the conventional nation-state systems, 11th century is the time when that system finds clarity in all intellectual and socio-political areas. Thus, we see various mental and intellectual conflicts and differentiations, each of which claim an independent approach for managing live. However, the atmosphere of 12th century is centered on the search for moderate ways with an emphasis on pragmatism and moving away from previous conflicts.

In this article the different uses of the term “Akhbari” are studied in the course of the history. Up to the sixth century A.H, the first meaning of “Akhbari” was a story teller or a historian. After the sixth century, besides its previous implications, it was employed in the meaning close to the traditionalist. From the eleventh century A.H this term was applied to the followers of Astarabadi School and from that time it bore an ambiguity. In this article, after analyzing this ambiguity, the consequences of showing akhbari instances will be mentioned.

Methodology is a necessary tool for hadith research. Al-Wafi, written by Faydh Kashani, is a Shiite hadith collection. In this book, he has annotated some hadiths. These annotations and his commentary are influenced by his thoughts. The other of this article introduces the Fayd’s approach to jurisprudential as moderate Akhbari. On the other hand while approaching non-jurisprudential hadith he tries to interpret them. In Shiite history, researchers have paid more attention to jurisprudential hadiths than other ones. Thus, in this article, the author deals with non-jurisprudential hadiths to demonstrate his way of thinking and its philosophical and mystical origin.