نشریه حدیث حوزه
پیاپی 14 (بهار و تابستان 1396)

viewAuthority of the Prophet Sunnah (PBUH) is a reason for act upon it. This is the opinion of the majority of Muslims and a prerequisite for some of the discussions in the Islamic sciences. If Sunnah make proof of its authority, has a major role in explaining Islam, Quran, and guidance of human. To prove this authority, there are a number of methods that use verses of the Quran is one of the most essential one. God in the Quran invites man in the course of seeking perfection to take advantage of the Prophet Sunnah (PBUH), and introduces him as a practical model for humans. In this regard, with collecting and subject to revelations about the authority of the Prophet Sunnah (PBUH), lead to a Quran a fairly comprehensive view about various aspects of the authority of tradition. This paper, using the library method, introduces the overall species and with mention a few well-known examples of them and providing a brief analysis, explained the authority of the Prophet Sunnah (PBUH) from Quran view. Among the extracted species, the most important headlines of this article are the Quran's emphasis on the infallibility of the Prophet (PBUH), proved his superiority and the need to following from this great character.

The aim of this study is the examine of Allameh Majlesi' view on using from the Hadiths narrated by the Sunni Hadith and Hadith books written by him. Also, the author of Bihar al-Anwar tries to approach reflected in the Sunni sources in other fields of science. The sayings of Allameh Majlesi and different evidence show that he did not permit referring to the Hadiths narrated by Sunnis, although he excluded some special cases of this rule. However, the explanations and Hadiths presented in Bihar al- Anwar, have been used extensively from the writings of the Sunnis. This diversity of sources in different fields is indicative of the extent of use of Sunni resources by Allameh Majlesi in order to description of Bihar al-Anwar Hadiths.

Ali Ibn Mahziar, has authored many writing about Hadith. Different scholars have used these writings in the fourth and fifth centuries. List developers have also reported these writings. Al- Kulayni has used these writings in the development of Kitab al- Kafi. In this article, some of these books will validate, and Hadiths narrated from the books of Ali ibn Mahziar in Principle Chapter of Kitab al-Kafi will be retrieve. In this retrieving, 16 Hadiths were obtained from the four books of Ali ibn Mahziar. The method of this article is library which is based on the evidence data and texts, will analysis the evidence and texts.

Knowledge is one of the perfection attributes of God, and it has no restrictions. The Quran states that Allah knowledge surrounds all things completely, and it repeatedly emphasize that God has knowledge of everything. Sheikh Saduq narrated a tradition from Imam Sadiq (PBUH), as follow: " من قال یعلم الله لما لا یعلم الله اهتز العرش إعظاما لله عز و جل "; everyone says about what God knows, He knows, shook the throne of God falls into the bow of God. The appearance of this tradition is the conflict with the definitive teachings of Islam, because here, this is about the unknowingly by God. One question arises for the audience is that if there is something that the Creator is unaware of it? This article tries for the first time, with studying the different resources, provide an answer to this question. In this regard, the origin version of this tradition will be examine, and explore the evidences and content of tradition. Following discussion applies to the Tashif, Rejal, problem with Hadith and Fiqh al-Hadith.

Segmentation in the Hadith science means as separating one part of a Hadith that is subjected to a particular topic. Sometimes, muaddith or narrator, for various reasons, narrated some riwaya or narration, and point out to the segmentation with a series of specific terms. Recognizing the terms of segmentation leads to reducing the damage caused in Hadith, and will guide the audience of Hadith to the original source. Although these terms have not substantial number in narrative sources, but they show only part of the segmented Hadiths to researcher. The purpose of this article is the statistical analysis for segmentation of Hadiths in a vocabulary method. This study tries to refereeing straight to the narrative books, provide a historical picture of the narrators function in segmentation. Innovation of this paper is to provide a regular historical course for segmentation at different periods for Shia Hadith, and structure of the paper is divided based on the use of segmentation in four periods.

Imam Ali (PBUH) is the coach of human morality and education. His teachings, in addition to explanation of ethical statements, provide their methods too. Methods of Preparing Moral Education is one of these. The importance of youth in moral education and lean methods for the training based on psychological characteristics of youth in Islamic teachings, led to methods based on "othereducation", and inferred analysis of Nahj al-Balaghah. This study is a library research, and was carried out by descriptive and inferential analysis. Extracting of youth qualities and methods of moral education are as descriptive and analytical method, and discovering of specific methods for moral education of youth from Nahj al- Balaghah is based on the inference method. Since the preparing for moral education is the most important element of the training, this study tries to extract the most important methods for the preparing of moral education; creating an atmosphere of faith and morality, the giving monotheistic dignity, reforming of family and companion, and the awakening of nature are among these methods.

Ali ibn Hassan ibn Faddal is one of the narratives who narrated very traditions, and is a prominent figure in the Hadith of Kufa. He is from a family that are known to traditions. His father and two brothers - Ahmed and Muhammad - are prominent people in the field of Hadith of Kufa. Najashi in the introducing him, said that he did not narrated the tradition from his father without intermediaries, and often this intermediary is one of his two brothers. Najashi added that Ahmed bin al-Hossein, said: I saw a version that Abu Jafar ibn Babawayh has narrated it, and said: Muhammad ibn Ibrahim ibn Ishaq Taleghani from Ahmed bin Mohammed ibn Said Ali bin Hossein ibn Faddal from his father from Imam Reza (PBUH). However, Kofi do not know this version, and I did not quote Hadith other than this series. So if we want to extract the validity of this version based on the theory of Rejal al-Sheykh, especially according to make validation and eloquent praise of the Najashi upon him, it concludes that these traditions should be accept. But if we want to act on the opinions of Kitab al-Fehrest, caused a moral result inconsistent with former result. This research firstly examines these traditions; and, secondly, would classify them; and, thirdly, it scrutinizes more on some of their aspects, in order explain the quality of interactions between narrators with these traditions, and consequently, determine their scientific value. Our approach in this study is the analytical and library method. And in the end, we conclude that the al-Shaykh al-Saduq did not make authority in these narrations, despite he used them in a number of his books, and thus the expression of these traditions in the old books is not a solid reason to accept them completely; as long as they do not confirm this.