نشریه حدیث پژوهی
پیاپی 25 (بهار و تابستان 1400)

The hadith is one of the sources of ijtihad commentary and is the only source of narrative commentary. For this reason, mostly there is no Quran commentary without tradition and considered one of the sources of narratives. The Majmae-Al-Bayan is one of the interpretations of the Imams and the Quranic science and Interpretative Encyclopedia. There are plenty of Imams and Sunnis tradition and quotes commentators in the Majmae-Al-Bayan. interpreter, has not quoted the exact phrase,and in some cases, he has criticized narratives. this research has been written to answer this question 'what is the tabresi's criterion  in the textual citique of narration?'. In this research by descriptive library method has been showed that the commentator investigated the textual and inside critique of interpretative narratives referring to the Qur'anic criterion, tradition, wisdom, history, principles of belief, and the principles of jurisprudence and Imāmī jurisprudence has, And the verses indicating the infallibility of the prophets are his Quranic criteria in criticizing most of the interpretive narrations related to the story of the prophets.

The benefit of Islamic sects from each other's hadiths or quoting hadiths with a central theme of interest to others, has been one of the concerns of scholars in different centuries of Islam and has had ups and downs throughout history. WāḥidĪ NeyshābūrĪ is one of the influential commentators in the fifth century AH who has brought the virtues of Ahl al-Bayt and narrations narrated from Ahl al-Bayt in his commentary called Al-WaṣĪṭ. He has used these narrations in drawing the contexts of the revelation of verses, recognizing the virtues of verses, clarifying the apparent meaning of verses and sometimes expressing the examples that are included in the scope of verses. A look at how he interacts with these hadiths shows that he usually considers such hadiths to be authentic, unless they are in conflict with the fundamental principles of his belief or have been contradicted by the majority of commentators.

Writing is one of the ways for receiving hadith. In this way, narrator writes to Imam directly or writes to who transfers Imam’s speech to people, and asks for Imam’s judgment in a religious question or ask for a hadith. In Shia ahadith, asking and receiving answers from Imam is done by writing usually transferred by messenger. Some narrators believe that writings are not as valid as directly heard hadith. But investigations and evidences show their validity is strong enough. In this kind hadith, there is no change in Imams’ words. One of the important advantages in “hadith writings” is not-changing Imams’ words while transferring the concept. In each period some of Imams’ friends were responsible to transfer  Shias questions to Imam and take his written answers. Abdolmalek Ebn Ayon writings to Imam Sadegh is one of these samples. Ali Ebn Mahziar from Ahwaz was a thoughtful and farsighted scholar in hadith who gathered and keep and transferred several writings to next generations. Besides, he has developed the range of “hadith writings” in Shia documentations by writing to Imam Javad and Imam Kazem.

For revelation or reading Quran in different reading we have many narratives. Among these narratives we can mention to Sabata Ahrof narration. The mentioned narratives are controversial in reading and also effective in different conclusion from Quran which scholars of reading investigated them. They have generally paid attention to those narratives which come from Sonni resources. In studying those narratives Shia scholars also paid attention to Shia resources which contradict to Sabata Ahrof and they didn’t attention to those narratives that proof the revelation of Quran in Sabata Ahrof and maybe for not having confidence on their document they didn’t have studied them. In this article based on narratives which are contradict to revelation of Quran in 7 letters and also those narratives which proof it, have entered from Sonni into Shia resources. The narratives which proof the revelation of Quran in 7 letters that are in Shia resources are also have studied.

The efforts of Shiite theologians in all ages have proved the scientific and spiritual status of the Ahl al-Bayt of the Holy Prophet (pbuh) as his rightful successors and in this way, they spared no effort. In this regard, quoting the verses of the holy Quran and the agreed prophetic narrations, as a common heritage of Sunnis and Shiites, is a conclusive argument. One of the cases that deserves more consideration is the characteristics of the Prophet's family according to verse 56 of Surah Al-Ahzab. A comparative research of the texts of comprehensive Sunni and Shiite commentaries shows that the necessary attention has not been paid in this regard. In interpreting how to greet him, the holy Prophet (pbuh) has mentioned a correct and agreed-upon Hadith, the study of which, based on the verses of the holy Quran and other authentic narrations, has an important role in proving Shiite beliefs. The purpose of the present study, which is a descriptive-analytical approach based on a comparative approach and library sources, is to decipher this interpretive Hadith and prove the scientific-spiritual position and true examples of the Ahl al-Bayt of the Prophet (pbuh). Finally, Ibn Taymiyyah's doubts,which have been raisedup with the intention of denying the virtue of Amir al-Mu'minin Ali (AS) and rejecting the Shiite belief, have been examined and criticized, and the invalidity of his claims has been proven.

Those prays will reinforce the prayers belief and will give him satisfaction and calmness. There are some Sufis which claim that they have the best and easiest prays, on the other hand, people are usually lazy, then as a result there are so many false and imaginary prays available. There should be some criteria to distinguish real prays from the fake ones. Here, in this research, there are some efforts to show the criteria of pray writers and make some proofs to show that those prays are real prays which are from innocent leaders (Imams). The research is basically done by using library data, doing research on Emamieh Pray books, finding proofs, criticize of different prays and making assessment. As a result, everybody who wants to pray by using dua books, get shore all dua are originally from Imams and then he will reach pray goals.

In the list of Imamiyya writings, there is a type of narrative (traditional) writing in which the basis of the author's work is not the organization and thematic arrangement of traditions; Rather, the author's effort is to arrange the narrative effect with the focus on documents. The criterion of the authors of these works is to present traditions in the shortest way to the source of the tradition. This type of writing, which is called "Qorb al-esnad", has been mentioned in the works of some familiar narrators. The author of Qorb al-esnad tries to reduce human errors in narration by reducing his intermediaries to the Infallibles, in order to increasing the validity of his savings. In the present article, the efforts of Imami narrators in writing Qorb al-Esnad have been examined, relying on the only remaining book of this style.

The incorrect entry of narratives into the domain of fake narrations is one of the pests that harms one of the most important religious sources of Muslims and damages its credibility. One of the issues that cause the frequency of fake narrations be considered unrealistic, vast and far-reaching is the lack of awareness and knowledge of the words used in fake narrations, and the degree of its adaptation and closeness to the subject of “forge”. The lexical and semantic study of the definitions provided by the Shiite and Sunni scholars such as Shahid Thani, Mirdamad, Abu Rayyea, etc. indicate the weakness of the hadith and not forgery. Numerous examples of narrations can be found in fake narration books as well as fake books, which only indicate the weakness of the hadith, but the author of the book has specified the falsification of the hadith and has increased the number of fake narrations intentionally or unknowingly. According to the breadth of this issue in some fake narration books, in this article, it will be only examined the most common incorrect uses of words for this category of narrations. For this purpose, the most important words in the field of hadith weakness have been examined in various narration books and examples of research claims have been presented. This article is provided in a descriptive-analytical method. At the end, it is presented that the correct use of words, limits  the range of fake narrations and removes many narrations from the this area.

Hadiths have expressed trinary stances on Asma and Sifat, ranging from proving them to denying them, creating disputes and leading to emergence of various theological, philosophical and theosophical schools and covering fields from negative theology to affirmative theology. This research, focusing on Hadiths about Asma and Sifat, especially those about Hoduth (coming into existence) of Asma, and deriving rational foundations from those Hadiths, has processed the theory of “Locality Aspect of Wajib al-Wujud” and made it a criterion for clarification and ‘Wajhul Jam’ of differences of views in the realm of negative and affirmative theology.

Derayah al-Hadith is the science that was considered by the scholars of hadith science from the past to now. According to the researches conducted in the history of the science and the term hadith between Sunnis and Shiites, it is clear that the history of this knowledge among the Sunnis was more and earlier, but this does not mean that the formation of issues of knowledge of the term hadith among Shiites goes back to the time of Shahid Thani and after... By studying the topics of the term hadith in hadiths and books of hadith of the early Shiite scholars, it becomes clear that the existence of this knowledge among the Shiites dates back to the time of the Imams (as), and after these nobles, there was an interest in hadith and knowledge of hadith among the Shiite elders and even independent writings of  Derayah al-Hadith before Shahid Thani are noted by Shi'a scholars. Since the Shahid Thani wrote three independent books on Derayah al-Hadith, and because of his aristocratic scientific superiority in Shiite scientific centers and institutes, the importance of the books previously written has been underestimated and little by little, this matter has been brought up in the minds of the public that the term hadith It has a higher temporal precedence among the Sunnis, but only by examining the books of early Shiite hadith and the narratives of the Imams (as) prove the history of the science of Derayah al-Hadith and the existence of terms of Derayah al-Hadith among the Shiites before the Sunnis.

"Ashura slogans" are expressive and instructive messages, taken from the rich culture of Ashura, which is mainly rooted in the statements of Imam Hussein (AS); These slogans are generally divided to four categories; Slogans that: 1- Their attribution to Imam Hussein is definite; 2- "quoted means" and their word is not quoted in the main sources; 3- Their "theme" has been considered in definite narrations; 4- It is fabricated and due to its use, generality and incorrect meaning, it cannot be accepted that it has been attributed  to  Imam. In the meantime, there is no Isnad for the slogan " Kollo Yaomin Ashura va Kollo Arzin Karbala", but according to narration sources, this slogan is from the third category of Ashura slogans. According to some narrations; Such as: "La yaoma Kayaomika Ya Aba Abdillah" and "La yaoma Kayaomi Alhusain", which apparently contradicts the above slogan, we conclude that this slogan is the intensity of oppression against the highest example of the mankind and also the intensity of struggle With oppression in Karbala. Also, the content of the narration: "Falakom Fiia osvaton "confirms the mentioned slogan.

The term "Narrative Transmitted" refers to a narration which, in the first consideration, is a narration narrated from the Infallible (pbuh) and according to the evidence, after being transferred from Sunni sources (Caliphate School) to Shiite books (Ahlul Bayt School), it is considered as a Shiite hadith. And later scholars have often considered it as an infallible narration (PBUH) due to accepting tolerance in the reasons of the Sonan or trusting in the earlier sources of other Shiite narrators and commentators. It does not matter that as a result of research on it, it leads to the conclusion that that narration leads to another infallible and not to the infallible mentioned in the Shiite source or to doubt its issuance by any infallible or be sure of not issuing it from the infallible. But whether this narration, which has been proven to be "Narrative Transmitted", is valid or not, whether it is valid or not, is the next stage of research on "Narrative Transmitted". However, scholars such as Allamah Tostari and some contemporary writers have referred to the narrations transmitted in their works with other interpretations; But Specifically, Allamah Askari is the first researcher to enter into this field in more detail. In short, the absence of narration in the original and ancient Shiite sources and quoting through non-Shiite narrators, the existence of common narrators and existence of Sheikh Permission among the professors with the earliest Shiite source, The non-Shiite nature of the author of the book, absence in other authentic Shiite books even in similar words, The author of the book should think about the approximation of religions, The narrators are less sensitive to quotations in the non-jurisprudential field, these are the criteria for "Narrative Transmitted". Uncertainty about the attribution of the book in which the hadith is contained to its author, anxiety of the text, falsehood of the narration, inconsistency with a proven or famous definite date, incompatibility with the requirements of religion and strong theological foundations, Incompatibility with the rule of obvious reason or having a rational exclusion, Opposing the Qur'an or a definite or reassuring tradition, preferring a narration that contradicts it, and generally not having a narration in a reliable source, the narrator not being known for being truthful in narrating a hadith, or his reputation for lying and betrayal, these are among the reasons for the instability of a "Narrative Transmitted" and its critique

Monasticism in the sense of humility before God, has been as an integral feature of the religious life of the Semitic religions, but Monasticism as the social organization of believers have avoided from their normal life in their society & have begun common lifestyle in a specific discipline, has become known among Christians from the third century AD, and have been promoted until the emergence of Protestantism This study classifies two opposing groups of different types of Hadiths of Shi'ites & Sunnis in approving or rejecting Christian monasticism and examines their chains of transmitters and contents, to analyze and explain the views of the Prophet Muhammad (P.B.U.H) and Imams (AS) towards Christian monks and the Describes the Islamic monastic life. The resultant position of Hadiths of Shi'ites & Sunnis shows that the most important characteristic of monks was not getting married, not participating in Holly wars, suffering hardship of asceticism, and Absence from society. Although in some cases they have extreme in this respect, nevertheless the collective life of the Christian monks approximately approved in Islam. Instead of asceticism and hardship of being away from the community, Muhammad & Shiite Imams ,to purify the soul, recommended having a feeling of fear of God, presence in the objectivity of society, independence from the world and enduring the hardships of Supererogatory prayers at night, fasting, jihad, etc

The book Tuhaf al-ʿuqool by Hassan ibn Shuʿbah al-Harani is one of the Shiite moral sources. Due to existing the Losses tradition (Morsal traditions), it is not possible to review the biography (Rejal) aspect of traditions in this book. However, the text of these traditions can be found in Shiite and Sunni sources. Accordingly, the present article examines the author's narrative style by descriptive-analytical method with historical and narrative research of the short traditions of Imam Ali (as) in various sources of the two sects. And the article has identified the traditions of the book "The Tuhaf al-ʿuqool " in the earlier traditional sources. Also this article has analyzed the sources that Harrani used in the short traditions of Imam Ali (as) and has identified traditions that do not exist in previous sources. The achievements of this article indicate that out of a total of 158 traditions, twenty traditions are not available in earlier sources and the issuance of seven traditions by the Imam Ali (AS) is not proven. Also, most of the traditions appear for the first time in the sources of the fifth and sixth centuries.

The Tanzieh of God is the basic element of True theology and Sheikh Sadough who is famous in Ahle Beit School has mentioned it in his old and precious book by name Tohid. In studying and expressing of oneness he believes that God is clean from all properties of other Gods and in writing his Al- Tohid book  there are some  clear narratives about Tanzieh which explain some of the and if a narrative doesn’t adapted to Tanzieh if God he interprets and consolidate it by using rational ways and analyzing those narratives. In this article it said that Sheikh Sadough like other Shia theologians has special attention to wisdom and examination according to studying the narratives of Masoumin and analyzing the belief issues