جستجوی مقالات مرتبط با کلیدواژه « Fiqh of Hadith » در نشریات گروه « علوم قرآن و حدیث »

Looking at the narrations of the innocent Imams(as) who have stated about the characteristics of real Shias, we come across various characteristics that have provided criteria for a person to be called a “Shia”. In the words of Imam Reza(as) quoted from the Book of Sifat al-Shia, it is stated: “Our Shiites who submit to our command, who take our word, who disagree with our enemies, so whoever is not like that is not of us”. This article tries to examine the document and analyze the content of this narration with a descriptive-analytical method. The findings of the article show that the document of this narration is valid with the help of popular confirmations and there is no need to evaluate the document based on its spiritual frequency. For the title of “Shia” to be true for a person, a person must have this triple combination of meanings together: A Shia is someone who, in terms of belief, accepts the authority of the Imams(as) and in terms of behavior, while purely and sincerely following the words of the innocents(as), has behavioral and verbal opposition to the enemies of the Imams(as), and in a word, is a Committed to the Vilayah and Tavalli and Tabarri.

One of the important topics of the book Tafsir Al-Mizan is Fiqh-al-Hadith examination of narratives handed down from Fariqain sources. The purpose of the present article, which has been carried out via a descriptive-analytical method and with library tools, is to examine the Fiqh-al-Hadith approach of the author of al-Mizan towards al-Kafi's narratives authored by Koleyni. To evaluate the narrations of this book, Allameh has used several Fiqh-al-Hadith components, especially the presentation of narratives based on the Qur'an and authentic narratives, evaluating the narratives with reason, taking into account the criteria of history, etc. and with these principles, in many cases, has dealt with confirming and using al-Kafi narratives, explaining and interpreting the hadiths of that book, discovering and expressing the meaning of the Fourteen Infallibles, distinguishing interpretive narratives from others, resolving conflicts and removing doubts from the statements of the Fourteen Infallibles, criticizing al-Kafi narratives etc. The most important factor for the author of al-Mizan in understanding and criticizing narratives is the factor of presenting narratives on the Qur'an, which was derived from the special foundations of his interpretation method in al-Mizan. For this reason, he has conducted most of his Fiqh al-Hadith studies based on this factor.

Understanding hadith is considered as the second source of derivation of religious teachings. In the process of understanding hadith, we are faced with a concept called the family of hadith, which requires special understanding and attention due to its special features such as "multiplicity", "thematic similarity and appropriateness", "comprehensiveness", etc. Therefore, it is necessary to consider a special method to understand it according to the characteristics of the hadith family. Using the descriptive-analytical method, reflecting on the characteristics of the hadith family and comparing the hadiths of the same family, this research has reached findings that are significant for the purpose of understanding the hadith family. These findings show that the understanding of the hadith family is achieved through a three-stage method, which are: "understanding each hadith", "understanding between hadiths" and "summarizing and analyzing the concepts obtained". Carrying out these steps not only gives a correct, accurate and comprehensive understanding of the hadith; But beyond that, it will provide an up-to-date answer to new questions and issues.

one of the narratives that has been recounted in Shia Hadith collections (sources) is the story of an angel namely “Futros the Angel” (Futros the Malik) Since this narrative is considered to be a great virtue for Imam Hussain, and some History and Hadith scholars and researchers do not find it to be authentic. The present article, while briefly paying attention to the documents of this narration, has made The Validation of the content of this narrative has been the focus of the research this narration was written in sixteen Hadith and historical sources was recorded before the tenth century of Hijri. Some of these sources have narrated the narration in the form of Mosnad and some in the form of Mursal It seems that the narration is valid and reliable from the point of view of a document, and it is possible to ensure the issuance of “Futros Angel” narration, especially based on the citation of the book of “Al-Saraer” was assured. Also, one of the important findings of the research is that there is not no inconsistency and conflict between the narratives mentioned in the book, with the criteria for evaluating the validity of Hadith including the Qur’an, Sunnah and reason.

"Tanwīr al-Ḥawālik" is a brief description of Suyūtī on Muwata' Mālik. In this work, Suyūtī mainly elaborates on the meaning of the text of hadiths, therefore, the mentioned writing can be considered as a collection of Fiq al- hadith. Knowledge of Fiq al-hadith is the result of other sciences of hadith, and knowledge of the method of its predecessors, especially commentators such as Suyūtī in understanding hadiths, can lead to the correction or deepening of our understanding. Therefore, this paper intends to use a descriptive-analytical method to critically analyze the method of Suyūtī in Fiq al-hadith in "Tanwīr al-Ḥawālik". Although Suyūtī has tried to make the traditions of Muwata' among the correct traditions, but paying attention to the unorganized situation of transmitting and writing of hadiths and the formation of many fabrited traditions in the time of Malik and his frequent revisions show that even the last version of Muwata' was not the final owner. The inclusion of Muwata' in the traditions of muqūf and maqtū' and considering the nonauthority of the opinions of the companions and followers is another reason for the invalidity of the view of Suyūtī. After discussing the issues of Isnad, he has described the hadiths in various ways. Raising rhetorical issues and paying attention to the concepts of truth and permissibility and avoiding incarnation and appearances, combining conflicting hadiths as much as possible and counting examples of naskh, lack of fairness in explaining theological issues such as inheriting prophets and not benefiting Sufficient and faithful of the verses of the Qur'an in the explanation of hadiths are among the advantages and disadvantages of the method of Suyūtī's Fiq al- hadith.

In the decades before and after the Islamic Revolution, many groups and parties emerged in Iran. In order to recruit members from the Iranian people, they had to develop and present a specific ideology. Most of them claimed that all of their foundations had originated from Islam or they had considered the religious teachings in addition to other sources. One of these parties was called "Furqān". These group members are more famous for their violence in assassinations than their ideological foundations. In their creed, which they called monotheistic ideology, they primarily used the Quranic verses. Secondarily, the words of Imam Ali (AS) were cited by them; in such a way that led to the writing of a commentary book entitled "Furūq Nahj al-Balāqih". So. By using a descriptive-analytical method, this paper tried to examine the Furqanism view of Nahj al-Balāqih and show the most important criticisms of it. Studying the works of this group's leaders indicated that their primary activities had included the interpretation of not only the political and social statements, but also doctrinal, devotional, and moral concepts. The findings suggest that the most important criticisms of this group's perceptions are "the dominance of functionalist approach," and "disregarding the principles and rules of Fiqh al-Hadith (the science of hadith comprehension)."

The sayings of the infallible imams (a.s.) along with the Qur’an are one of the most important sources for explaining religion. In most of the time, they are in oral form and sometimes in written form. In the last towqi from the Holy District of Imam Zaman (AS) to Ali Ibn Muhammad Samuri (the last special deputy), the issue of seeing and observing last Imam after the death of the last special deputy has been raised. Due to the importance of this issue in towqi, there have been different interpretations of it, which in some cases have caused damage or caused overdo and underdo in the field of Mahdism. This paper facouse on validation of towqi and detailed examination of the concept of “al-Mushahadah” and the possibility of meeting of Imam in the age of absenteeism. In order to understand the mentioned towqi accurately, firstly, the validity of towqi through using the science of Rijal and Dariah al-Hadith will be checked. Then, the meaning of the word “al-Mushahadah” will be investigated by using dictionaries. After mentioning possible meanings, such as “Meeting by choice and desire” and also, “special representation and embassy in the era of great absence”, it was determined that the meaning of “special embassy” is considered in this hadith. Then, by examining the hadith family, the meaning of “certain observation” will be clear. It means “a bilateral meeting with the will and discretion of the parties. So, in the towqi of Hazrat, this type of special observation or the claim of a special embassy has been denied. Also, the hadiths of the meeting of Promised Mahdi (a.s.), implies that he can visit people as a one-side visit of his behalf and without the claim of special embassy.

The “People’s Mojahedin of Iran”, popularly known as the “Monafeghin” (hypocrites), often  referred  to  religious texts in order to formulate their ideology; In the meantime, one of the most widely used sources in the speech and writing of this group was Nahj al-Balaghah. The slogan “weapons in one hand and Nahj al-Balaghah in the other” demonstrates at least as a slogan, they received their theoretical foundations from this book and, in their opinion, apply those theories by weapons. It must be acknowledged that their strange, sometimes flawed, and extremist interpretations of religious texts were the basis of their destructive actions, such as bombing and assassination of personalities. By a descriptive-analytical method, this article attempts to criticize their methodological and content defects in the description and interpretation of Nahj al-Balaghah from the perspective of the rules of Fiqh al-hadith (knowledge of understanding the text of hadith) in two  parts: understanding the text and understanding the purpose of the hadith. Among the most important criticisms based on comprehension of the text, we should mention the incorrect personal interpretation, incorrect translation and ignoring the existing explanations of Nahj al-Balaghah. Also, one of the most important criticisms of understanding the purpose of hadith is ignoring the time and space of hadith issuance, disregarding the intention of Imam (AS) as well as fragmentation of hadiths and the resulting misunderstanding.

Physical resurrection, which means the companionship of body and soul in the resurrection, has always been one of the important issues in the issue of resurrection, which has been the subject of controversy among many scholars. Through our studies, we found that Sadra Shirazi offers a different view of the Shiite scholars on the issue of resurrection. All this while according to the consensus of the scholars, the resurrection is physical and his opinion is in serious opposition to the hadiths received from the Ahl al-Bayt (as).

It is possible that the weak and invalid movables, with their unstable content, created a mentality for the commentator that would confuse him with Israelites and forgeries. The story of "Satan's touch" on Job and his "symbolic punishment" has also provided a basis for storytelling and the rise of storytellers, so that even influenced by them, "jurisprudential rules" have been deduced and attributed to the Qur'an. The present research has been organized in a library method and descriptive-analytical method, has reviewed the transmitted in this field and their effect on interpretive views. The results of the research show that "Satan's touch" has a general meaning that includes harming the body and other matters belonging to Job, tempting him to weaken his morale and psychological harassment, and inciting people to slander him. There are also numerous, conflicting, and difference accounts of Job's "symbolic punishment" that do not clarify the nature of the story and even cast doubt on the fact that the punishment was about Job's wife. Therefore, the inference of rulings such as "permission to punish a woman for discipline" and its attribution to verses is unstable and rejected. Rather, these verses are used as a kind of "jurisprudential tactic" to solve problems in certain situations, which is briefly discussed in the text of the article.

After the Qur'an, hadith is the most important source for religious concepts. Therefore, Muslim scholars place great importance on hadiths and throughout history have attempted to interpret hadiths, each of the scholars also has his own methods. The methods of interpreting hadiths are different among hadith scholars; each of them has its own general methods and methods in the process of fiqh al-hadith and interpretation of hadiths; but in some cases, they have made changes in popular styles based on their own principles. Fayz Kashani, like other hadith scholars, has its own methods in the interpretation of hadiths. This paper reviews the methods of interpretating Hadith of Feyz Kashani in Safi interpretation using descriptive-analytical method.Some methods of fiqh al-hadith and interpretation of hadiths in Safi interpretation include: interpretation of the content of hadiths based on verses of the Quran, interpretation of single words, which in some cases have been narrated from the dictionary books without being referred to them, expressing interpretative points, comparison of hadiths to the Quran, and the formation of a family of hadiths and conformation of hadiths, etc. Of course, the interpretation of philosophical and mystical hadiths is also controversial in this regard, in some cases, Fayz criticizes hadiths opposing the majority public and to prefer some hadiths, refers to things such as the agreement of that hadith with Quran and Sunnah, as well as the reputation of that hadith and justice and the trustworthiness of narrators.

"Understanding the hadith" has a high position among the teachings of Shiite Imams; As he has considered the understanding of one hadith superior to the narration of a thousand hadiths. Understanding the hadith is possible in two ways, relying on the general principles of understanding the text and referring to the teachings of the Imams themselves. An analysis of the history of the jurisprudence of hadith shows that the discussion of the principles of understanding and the true meaning of the words of the infallible Imams has been of interest to him and his companions and has been invented by those nobles and by himself; Those who need to adhere to tradition and hadith have also demanded that criteria be provided by the Imams (pbuh) for a correct understanding of hadith. One of the narrative sections rich in this regard is the "hadiths left by Imam Baqir" (pbuh). From the study of the narrations received from Imam Baqir (pbuh), it appears that in addition to explaining a large part of the religious teachings, he also sought to "teach the methods of correct understanding of the hadiths" to his followers; So that the Shiites, especially during the absence, can benefit from the narrations by using these methods and find the means of guidance from it at any time and under any circumstances. Analyzing the narrations of Imam Baqir (pbuh) by analyzing the content and collecting research data in a library manner, it appears that some methods, such as: recognizing nominal and literal words and paying attention to the development of their meanings in order to know the original meaning of the hadith. Understanding the serious meaning can be achieved through methods such as: using the same Quranic verses, forming a family of hadith, paying attention to the subject of issuance, the occurrence of quoting meaning, fragmentation, distortion, similarity, transgression, as well as proper interpretation in dealing with misunderstandings. It is an achievement and this is important, it has been mentioned in the narrations of Imam Baqir (pbuh).

In some Shiite books, there are traditions about forbidding theology(Kalam). These traditions have led a group of Shiites to think that theology(Kalam) is not useful and has not been condemned by the Shiite Imams. Studying the traditions on this subject and paying attention to the biography of the Shiite Imams shows that the Shiite Imams were among the great theologians in their time. They have had debates with scholars of other religions. Shiite imams trained their students to face the opposition. Debates were sometimes held in the presence of imams. Therefore, Shiite Imams believe that knowledge of theology(Kalam) is useful .But sometimes at certain times, certain topics, certain people and certain circumstances forbid debating. Some of the traditions  condemning theology(Kalam) are also related to incorrect methods or fruitless discussions and are not specific to the knowledge of theology(Kalam).

Understanding the meaning of the word and the main purpose of the sayings of the Infallibles is done through the knowledge of the Understanig hadith. One of the topics which scholars have various opinions are hadiths in which the word "miracle" is used. These hadiths lead the reader to the conclusion that the word "miracle" was common in the time of the Infallibles. However, word miracle does not exist in all books written until the fourth century. The purpose of this research is whether the Infallibles have used this word or it has been included in the hadiths by narrators, narrators, etc. In the end, after descriptive-analytical studies, it was concluded that this word exists in the hadith books of the fourth century onwards. Some of these hadiths are fake and singular, and others have suffered from the complication of being interpreted, exaggerated and quoted in meaning. By studying dictionaries, we see that this word has entered these books since the fourth century. And by using knowledge only, we come the conclusion that existence in some authentic hadiths indicates the word "majaze". To understand the meaning of the speaker, using various analogies of authority and article, it can be concluded that the word "miracle" can not be used in the words of the Infallibles. Examining the authenticity of these narrations, we notice that Sheikh Saduq is present in all them. Therefore, it seems that she is the first person to include the word miracle in the hadiths.

Among major problems mention can be made of production of knowledge and necessity of theorization on the basis of hadith sources, foundation of which is discovery of reality and not description nor prescription; the question of whether or not hadith comprehension (fiqh al-ḥadīth) can result in knowledge generation. The goal of this research is to study the possibility, foundation and method of producing knowledge from the hadiths. The method of this research is analyzing the interdisciplinary hadith-oriented studies and then experiencing it in hadith scholarship. The finding of this research is that firstly, there exists the possibility of producing knowledge from hadith (discovery of reality); because the words of the Infallibles are issued on the basis of realities, and that they conceal it (i. e. the reality) in their lower layers. Secondly, the approach of a researcher should be understanding the foundation and the lowest layer of hadith and not its appearance. Thirdly, to attain such a goal, in addition to the customary fiqh al-ḥadīth (hadith comprehension) one should make use of the third generation of fiqh al-ḥadīth which is based on the tactic of reverse-engineering, with the purpose of recognizing the foundation of constituents of each hadith and then discovering the basic rule through the investigation of relations of the foundations with one another. It is concluded that to produce knowledge and to Islamize the humanities, other phases should be completed after completion first generation’s phases. On this basis, the instruction of this method in the disciplines of hadith sciences (‘ulūm al-ḥadīth) and the sciences of the Qur’an and hadith (‘ulūm al-qur’ān wa al-ḥadīth) should be taken into consideration.

Hermeneutics as a hub for understanding texts, existence, knowledge, etc. has two tendencies, relativist and objectivist. Objectivists, unlike relativists, believe in the possibility of presenting an objective interpretation and the intent of the creator of the work, although this presentation in the real world is angled with the mindset of the author and therefore have tried to establish principles, methods and rules for hermeneutics so that texts can be measured. “Fi Zlah al- Sahifeh al-Sajjadieh” is one of the works of Mughniyeh, a contemporary writer in the description of Sahifeh al- Sajjadieh, which has been written with the author's special approaches. This study using descriptive-analytical method and library resources has tried to analyze the method and principles of Mughniyeh hadith jurisprudence in "Fi Zlah al-Sahifeh al- Sajjadieh" with some of the principles and criteria presented by Betty and Harsh, two objective hermeneuticists. The findings of this article indicate that Mughniyeh in his combinatorial and selective Interpretation of Sahifeh Sajjadieh with a lexical, philosophical and social approach in the field of clarifying the relationship between the Qur'an and other narrations with Sahifeh prayer, proximity of religions, explaining the relationship of Sahifeh prayer with current problems of societies Human has provided. Although there are some shortcomings in this, but he has implemented the principles of consistency of meaning, Actuality of understanding and coordination of Betty well, but there are shortcomings in observing the principle of Autonomy. His description has also been successful in measuring the criteria of legitimacy, Correspondence, Generic appropriateness and Coherence.

Shiite commentators have not had the same historical, social and cultural conditions over the centuries. The general impact of the conditions of the time on the predisposition, style and content of interpretation is undeniable, and al-Tibyan commentary is no exception to this rule. Having a general view and considering the cultural and historical conditions of Sheikh Tusi's era, we can acknowledge that a rational-theological approach is adopted in al-Tibyan commentary, which has even affected Sheikh Tusi's attitude towards narrations. In analyzing this rationalist approach, the conditions of the fifth century AH and the historical developments governing the scientific and cultural exchanges in Baghdad in this era should not be overlooked. The turning point of this intellectual transformation lies in the Shiite discourse of that era, and it should be sought in the special challenges of scholars such as Sheikh Mofid and Sayyid Morteza with their religious and interpretive-hadith gnosis. Regardless of some of Sheikh Tusi's minor disagreements with these two thinkers, it should be noted that he was substantially a follower of their school of thought, and the reflection of this following is seen in how he deals with interpretive narrations. Using the descriptive-analytical method, this article seeks to explain why and how the historical process affects the way this commentator takes advantage of various elements, especially in the field of interpretive narrations.

One of the traditions referred to and cited in the Imāmī sources of sīrah, biographical dictionaries (tarājim) and history, is the tradition "mā minnā illā maqtūl aw masmūm (none of us are but either slain or poisoned). According to this tradition it has been judged that all Infallible Imams - even those for whose martyrdom no definite historical evidence exists – have been martyred, while this tradition has not undergone scrutiny in its isnad and text and that the common technical evaluations in its text and purport has not been carried out yet. This article evaluates the degree of authenticity of the above traditions and also, studies the degree of its role in substantiating the martyrdom of the Twelve Imams. The findings suggest that despite certain problems in some of its isnads, this tradition has impeccable isnads. Moreover, from the aspect of its text it does not seem very strange and that all problems about it can be tackled. However, this narration by itself does not suffice to prove the martyrdom of all the Imams.

With regard to description of the believer there exist different traditions in various types one of which is likening a believer to khāmat al-zar` (sprouting plants). This research aims at investigating these texts applying hadith comprehension (fiqh al-hadith). The research method is libraryoriented and of the type of content analysis. The findings of this research show that this simile has eleven reports in the Shi'a sources that have been issued in three different subjects (faith, facing calamities and misfortunes, and capabilities of a believer). Except for the third subject, the reliability of the traditions dealing with the first and second subjects above is acceptable. By this simile the flexibility of a believer is meant, however, this simile on the subjects of faith and capabilities, denotes weak-mindedness which is a negative quality, and with regard to calamities or misfortunes denotes an intelligent acceptance and submission which is a positive quality. The result of the research in the field of fiqh al-hadīth is that a single simile in two different applications may have contradictory meanings. In the practical field its result is that the characteristics of flexibility and rigidness in humans should be managed.

Cognitive linguists believe that the importance of conceptual schemas as a part of the language and thinking mechanisms is that they can systematically, as basic elemental concepts, provide a Structure of more complex concepts. Prophetic traditions to explain virtues and vices of social ethics and the consequences of them, using imaginary patterns, degraded subjective concepts at the level of understanding of all people, especially the Arabs at the beginning of Islam and brought out the spirituality to the sensibility climate. The aim of this research is to study the representation of imaginary patterns in the prophetic traditions (virtues and vices of social ethics) Based on the “Evans and Green imaginary patterns” model in the framework of cognitive semantics. For this purpose, the schemas in prophetic narratives are studied by descriptive-analytical method. Evidence shows that forms of force, restraint, homogeneity, dynamic, space, unity, balance, existence are found in the text contexture of traditions and through such schemes, the Prophet (pbuh) has expressed the unique concepts of virtues and divisions of social ethics in the form of the consequences of them and the way of their treatment.