نشریه آموزه های حدیثی
سال چهارم شماره 2 (پیاپی 8، پاییز و زمستان 1399)

In Islamic hadiths, the issue of love and affection for one's spouse has been raised under the title of "love for a woman". These narrations are seen with two seemingly different expressions. On the one hand, some narrations praise "love for women" and on the other hand, some hadiths consider it a reprehensible thing. These two seemingly different phrases lead to differences in the hadiths and a kind of apparent conflict between them. Some scholars have suggested two commonalities between these two groups of narrations: First. The meaning of praising "love for a woman" is proper love for one's spouse, and the meaning of sin in this love is excess. The second. The purpose of the narrations is to praise in order to confront the ignorant culture in which the female gender has been humiliated and oppressed. Using a descriptive-analytical method, the author first examines the accuracy of the narrations. Then, by criticizing the above two aspects, he has raised the third possibility, which is that the meaning of praising "love for a woman" is heartfelt love for a couple, and the sin of loving a woman in other narrations is a metaphor. Interpretation and meaning of the subject is lust. Is.

One of the most important ways to understand the Qur'an correctly, as evidenced by reason and narration, is to refer to the narrations. Unfortunately, the treasure trove of narrations has undergone a transformation since the time of its issuance, and this has doubled the need for a thorough analysis of the narrations, and the critique and study of interpretive narrations has long been considered by some commentators. Allameh Tabatabai is one of the commentators who has criticized interpretive narrations under the title of "narrative discussion". This article has collected and studied Allameh's critiques of Majma 'al-Bayan narrations in a descriptive-analytical method. Allameh's criticisms include the unknownness of the narrator, being Mar’fu, being Mur’sal, interfering, misinterpretation of the narrator, Id’raj, insulting the character of the prophet, inconsistency with history and reality, mixing with comparative narrations and opposing the Qur'an.

Tabarsi, in the introduction of his commentary, according to the hadith of Thaqalain, considered the Qur'an and the family of the Prophet (PBUH) as a means of guiding the people, which is a sign of the special position of the narration to him. Therefore, despite quoting a large number of narrations revelation causes in this commentary, his threefold mistakes in dealing with textual and documentary problems indicate  the commentator’s reportorial point of view in narrations and not the analytical one. Despite Tabarsi's criticisms of a small number of the texts of some of the narrations that have caused the revelation of Majma 'al-Bayyan, his attitude towards most of the narrations is thought-provoking. His position of silence in the face of texts that can be criticized by the criteria of the verses of the Qur'an, the dignity of the Holy Prophet, the intellect, history, political goals and personal hostility, is manifested, and in another case, his mistake in quoting the interpretation and examples of verses, His contradictory mention of the revelation causes under some of verses and chapters, Mentioning the date of revelation of verses as well as narrating the narrations that give more fictional aspect to the narration and even disproportion of some others with related verses, are considered as textual shortcomings in narrating narrations that cause revelation in the interpretation of Majma 'al-Bayan. The commentator's inattention to the field of narration document, including his mistake in attributing some narrations to Imam Mohammad Baqir, not mentioning the document and source in a considerable number of them, not choosing the correct narration according to the document or narrator, and also quoting the narration Among the opponents of the Infallibles, all of them are considered to be the shortcomings of Majma 'al-Bayan.

Educational narrations are one of the most important narrations that answer many complex educational problems. Among these narrations, the narrations of "the duration of the first period of education" are among the fundamental narrations that are effective and decisive in other educational narrations. These narrations determine two time periods of six years and seven years for the first period of education. The variety and difference between the two periods of six years and seven years indicate the existence of a conflict between these narrations. The present study intends to resolve the existing conflict by using the rules and regulations of conflict resolution and documentary research. Careful study of these narrations shows that the existing conflict is related to the fluctuation of the first period of education in different people and this fluctuation is due to educational factors such as "genetics", "environment" and the effect of "gender differences" in growth. And seven years, respectively, determine the minimum and maximum length of the first training period for different people in different situations.

All Muslim scholars reject the tradition of opposing the Quran. The verses of the Qur'an and many hadiths imply this principle. And the Ahl Al-Bayt and the companions of the Prophet also rejected the anti-Qur'anic narrative. However, everyone has accepted this principle, but some of the hadiths do not consider the understanding of reason in evaluating hadiths valid. The jurisprudents also consider the Qur'an as opposed to only two assumptions: General and partial logical contradiction. Therefore, defining the opposition of hadith to the Quran and identifying the variants of the hadith opposed to the Quran is the problem of the present study.

By following the traditions we can find seven types of opposition to the Qur'an: Explicit or hidden paradox, Assign a generic title, Generalize a specific title, Unique general title in some instances, Opposition to the context of the verse, Oppose the scripture and reading the Quran. These seven types of hadith are discredited because of opposition to the Quran.

Paying attention to the document in validating the narrations has long been of special importance to Muslim scholars and in this regard many efforts have been made and the document and the narrators of these narrations have been researched from different dimensions, which results in a very rich library. And it has been various with different topics, titles, approaches, intentions, etc. Therefore, it is necessary to look again at this scientific heritage of Muslims and in an independent study, these efforts should be summarized, typologically and purposefully. In this descriptive article, an attempt has been made to examine the many reasons for Rajali's writings as well as their types and benefits. In the end, it is concluded that issues such as differences and differences in the moods and characteristics of narrators, as well as the position of some rijals and the importance of their views in the modification of narrators, are among the many reasons for the variety of rijali writings.

The existence of numerous hadiths in Shiite hadith books is the result of the efforts of narrators such as Hussein ibn Saeed Ahwazi, who with their special innovations have been able to play a special role in this regard. This article is in response to the question that what role did Hussein ibn Saeed play in preserving, publishing and transmitting the Imamiyya heritage? He, who is one of the companions of the late Imams, was able to transfer a significant part of the Imami heritage from the second century to the third century AH. In this article, with the library method, indexes and rijali books, it is clear that Hussein bin Saeed has been effective in transmitting inheritance in four different ways. Innovative method in the style of writing a collection of hadiths and active presence in the transmission of 11 hadith books of the great Imams is such that his authorial performance has been known as an indicator and criterion for measuring the credibility among the works of the authors. He has also selected a group of trusted elders, such as the members of the consensus, as teachers in selecting and disciple-making. A correct understanding of his role in transmitting inheritance helps the jurists to be able to use the narrations that he narrated with great difficulty and in a reliable way in inferring religious issues.