نشریه مطالعات فهم حدیث
سال ششم شماره 1 (پیاپی 11، پاییز و زمستان 1398)

Hajar al-Aswād has a special sanctification by being placed on one of the pillars of the house of God (Kāaba), and recommend of Istilām (touching of the Black Stone). A number of narratives, centered around the description of Hajar al-Aswād and its orders, refer to features that, in the opinion of thinkers such as Sayyid Murtadā, have led to the discrediting of these narratives, but according to some others are valid narratives and perceptible concepts. Some of the traditions of Hajar al-Aswād describe the philosophy of Istilām (touching) as covenant of servitude; and another type illustrate it as a renewal promise with a challenging covenant named «Covenant of the Zār».The present research is based on a descriptive-analytic method and using library resources, in addition to evaluating the chains of narrations, by validating the Qur'an, reason and authentic hadith, while chain evaluation of narratives species of Hajar, shows a critical analysis from the content of these narratives. One of the results of this study is the revealing of the traces of Israelite narrators such as Wahb ibn Munabbih, in proving the extra terrestrial qualities for Hajar al-Aswad, and showing the invalidity of the narrations linking the "Hajar" to the thought the "universe of zār". From the disagreeable consequences of these narratives are the continuation of the vain conflicts between the scholars of Islam, and the distortion of the true philosophy of Istilām.

Kulayni in the part of “With faith, sin does not harm human felicity”, of the section of Faith and Disbelief in the book al-Kafi has brought two narrations which mean apparently: sin doesn’t harm felicity of a person when he/she is a believer. At first glance, this doctrine is in conflict with the concept of the Quranic verses and narrations that consider having faith and doing righteous deeds join together. The main problem is that, since the Quran and narrations come from same source, the existence of conflict between them is not acceptable, therefore, a solution must be found to resolve the issue. Another issue is the cultural dimension and probable behavioral and practical misconceptions of these types of narrations. In this article via the analytical-critical method the narrations of the book al-Kafi have been examined in terms of document and text and as a result the initial conflict is finally resolved. The final result is that the title chosen by al-Kulayni for the part “With faith, sin does not harm human felicity” cause some people misunderstand these narrations. Overview to the Shia narrations in this regard shows that in fact there is no conflict between two mentioned parts of the book al-Kafi.

Miracle of the Holy Quran is one of the oldest sciences about it. But the term "Mojezah" has been used since the middle of the third century AH. In the statements of the infallibles (A.S.), Hojjatollah (Allah's authority), Burhan (proof), Ahd (covenant), Bayyena (evident proof), and Ayah (Verse) could point to the miraculous aspect of the Holy Quran. At first, what attracted Muslim scholars was the eloquence, rhetoric, and organization of the Holy Quran. Up to date, this characteristic has always been the most important aspect of the Holy Quran's miracle. However, there is no explicit expression which refers to this aspect of the miracle of the Holy Quran not in the verses of advance challenge nor in narrations of the Infallibles (A.S.) which are equal to the Quran. The advance challenge of the Holy Qur'an in verse 49 of sura Qasas and other terms such as: Noor, Habl-ol-Matin, Monji, Mesbah, Qaed and etc. which is mentioned in the narrations, expresses the guiding aspect of the Holy Qur'an. In this research, it has been attempted through a descriptive-analytical method and with a detailed search in dictionaries, other researches about the miracle of the Holy Qur'an and authentic narrative compendium books, to explain the literal meaning of "Ajz (Impotence)", term miracle, its conditions, the interpretations used in the narratives instead of the word miracle and the miraculous aspects of the Quran. The purpose of raising these issues is readout miracle of the Holy Quran from the perspective of the traditions of the Infallibles (A.S.). The result is that the Imams (A.S.) have given special attention to the guiding aspect of the Holy Qur'an. Therefore, they have always paid close attention to its divine teachings and sciences and have paid little attention to the literary aspect of the Qur'an.

One of the hadiths narrated in the Shi'a narratives of the Imams (PBUT) about the truth of the Holy Qur'an is the hadith "All of the Qur'an is pummeling and its conscience is approximation". The study of the hadith and commentary books reveals a serious difference in the exact understanding of this hadith among the great scholars of Shias, to the extent that they reject each other. This research seeks to examine the meaning of this hadith and provide a proper understanding of it by relying on the knowledge of " Criticism of the hadith" and "understanding of the hadith" in a descriptive-analytical way. Of course, in this regard, studies about chain and narrators have also been used in accordance with the discussion. After criticizing the views expressed in this regard, the author believes that the exact understanding and correct comment, first proposed by Allamah Tabatabai in Al-Mizan commentary, is that this hadith is somehow a family of the hadiths of the appearance and conscience of the Qur'an and refers to the level of tightening and dissociation of the Holy Qur'an.

Among the Islamic narrations about the Bible, there are two special narrations which seem to denote the most explicit tenor against the authenticity of the Jewish-Christian scriptures: one on the authority of ʿUthmān in interpretation of Q. 2: 78, and the other a tradition on the authority of Ibn ʿAbbās forbidding Muslims from consulting Jews and Christians. This paper aims to date these narrations based on the method of isnād-cum-matn analysis and source criticism. This survey shows that they are, at best, the outcomes of the intellectual developments of the second century.

The condition of lacking oddness (Shuzūz) in definition of "Sound Hadith" (Ŝaĥīĥ) at Sunni Hadith scholars has caused the importance of "Shāzz" Hadith to them, because this kind of Hadith is counted among the "Weak Hadith" (Ďaīf). Studing available resources shown that there are three definitions of "Shāzz" Hadith. These definitions historically have provided by al-Shafi‘ī (d. 204), al-Hākim al-Nyshābūrī (d. 405) and his student al-Khalīlī al-Qazvīnī (d. 446). Review written works in later and contemporary eras proves that the definition provided by al-Shafi‘ī widely has adopted. A question that matters in this regard is that what is the reason of al-Shafi‘ī's definition superiority? From which time and by which scholar this preference has occurred? Given the available evidence, in this regard apparently the famous Hadith Scholar Ibn Ŝalāĥ al-Shahrazūrī (d. 643) has been effective. His judgment on the one hand is according to al-Bukhārī's Ŝaĥīĥ and the other hand is due to the undesirable results came from two other definitions. The factor of "soleness of trust narrator" in al-Hākim al-Nyshābūrī's definition and the element of "soleness of narrator" in al-Khalīlī al-Qazvīnī's definition have caused to "rare" Hadiths of trust narrator or any "rare" Hadith in al-Bukhārī's Ŝaĥīĥ be considered in the category of "Shāzz". This is not homogeneous with the special place of this book to the Sunni. Therefore, Ibn Ŝalāĥ, who himself points out this matter, has stated that as the reason for this preference.

One of main hadiths theme has long history among shia and sunni communities is to compare "faith or action (according to different quotes) corrupted with wrath" with "honey spoiled with vinegar" the question raised for the writer about the fiqh al-hadithi analysis of these hadiths is whether sekanjabin made of honey and vinegar is tasty and beneficial syrup. The answer to this question is yes. Then why did these narratives introduce vinegar as factor of honey spoilage? The expositors of the these narratives, who were influenced by philosophical attitudes of peripatetic teachers, analyzed honey spoilage and interpreted it as physical change of honey, its dissolution. And loss of its distinctive features such as sweetness. The current paper analyzes the document of narratives and makes sure of these narratives main theme about comparing “faith corrupted with wrath” with “honey spoiled with vinegar.” Then the current paper criticizes Shia and Sunni hadith[i] narrators who say that honey is not spoiled with vinegar but its physical nature is changed. In order to achieve the correct interpretation of this narrative, this study not only looks for accurate methods of critique and the comprehension of the narratives, but also uses new scientific analysis of vinegar and honey. The chemical reaction which happens between two structures (i.e. honey and vinegar) is the effect of Drosophila melanogaster (also known as vinegar fly or fruit fly) on the honey and its sugar leading to the spoilage, fermentation and rancidity of honey over time. Therefore, the honey spoilage is accepted as literary meaning without deviating from the apparent meaning of hadith. The current study come to a conclusion that "fermentation spoilage" that happens to honey in the vicinity of vinegar is chemical effect of vinegar fly on honey without their combination. The final results that come out of these narratives have nothing to do with tasty sekanjabin that is produced by combination of honey and vinegar.

Bliss and misery is one of the major philosophical and theological issues. In the hadith teachings of the Imams (AS) also about the truth of bliss and misery and its being optional, is very discussed. However, the appearance of some hadiths implies on the inherent bliss and misery of human and lack of option in determining your fate. According to opinion of some scholars, bliss is consistent with desirable human end and his ultimate perfection and it can be achieved with knowledgeable choice of human and his optional behaviors. Some other thinkers, with trust to appearance these hadiths, believe that algebra governs over human fate. Because of the existence of this conflict, Shiite thinkers have been forced explain these hadiths with different ways. In the present study, we consider with content analysis method, after expressing the views of the most prominent Shiite thinkers about these hadiths, evaluate the solution provided by them and finally extract the correct comment. By scrutiny the views of the thinkers and analysis it, we notice that interpretation these hadiths to divine science, in addition to denial of doubt of algebra, is matched with other verses and hadiths and verbal Reasons. Some thinkers believe lack of inherent existence is a witness for this claim. according to this, action that human does it and is created, before doing it by human, is identified and determined in divine science.

The issue of this article is how to discover the means of issuance of hadiths and their validation indicators. In this discussion, which is one of the topics of Hadith Science, there are ten steps to discover the issuance of space, which are briefly: Acquiring the desired purpose of the narrative, discovering its Hadith family, comparing it with the intellectual and transcendental qualities and the upper laws, a review of the tone of narration, the examination of the temporal and temporal location of the narrative published (in order to discover parties and social movements, intellectual and ideological issues, jurisprudence schools, moral schools, social conditions, such as war, famine, rebellion, repression, Welfare and ..., the way of exchanges and communication between people and between cities and countries) The condition of the first narrator narrated from him, the search for the subject of narration in the books, the comparison of the provisions of the narration with the beliefs and sentences of the Sunni, the confirmation or rejection of the probability of reciprocity, the confirmation or exclusion of the probability of the narrative personality theorem, the outcome of the above steps For the license to cite the apparent narrative.

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.

One of the characteristics of the religion of Islam, especially the Shia religion, is the existence of supplications in the form of prayer books, which, despite the efforts of many scholars, have suffered numerous damages. Although asking God for something is not conditional on the exact words and sayings of Infallible Imams (AS) but attributing to them and taking benefit from their content as religious teachings is conditional on the proving of being exact sayings of the Infallibles. The present study using the rejal and hadith sources by documentary-content analysis method tries to answer the question of whether daily prayers of Ramadan can be considered as the sayings and teachings of Ahl al-Beit or not. The findings of this study indicate that the weakness of the chain of transmitters, as well as some of the flaws in the content of these prayers, have led to a loss of certainty about their being the teachings of the Holy Prophet or Ahl al-Beit or at least rises serious doubt about it.

One of the sources of Takfiri thought is the religious documentation that can be described as the religious-epistemic foundations of the Takfiri thought. Criticisms and reliance on religious texts are among the most important underpinnings of the proponents of the idea that the famous tradition of "seventy-three sects" is one of those cases which the Takfiris cite in claiming their legitimacy and salvation and the destruction of other Islamic sects. They make. In this article, with emphasis on authentic sources of Sunni hadith and via analytical - descriptive method validity of the hadith "seventy-three sects," its content and extracting the takfiri approach from that narrative is considered. Although in the superficial examination of the appearance of the hadith, it is probable to extract this epistemic and behavioral approach, but ultimately it is revealed with more serious and deeper insights that this inference with other religious texts, common sense, and the psyche of the Prophet (pbuh) And the Companions are incompatible and lead to intellectual and behavioral vices, such as the right to think, the notion of ownership of the truth for themselves and the irremovability.