نشریه مطالعات فهم حدیث
سال دهم شماره 2 (پیاپی 20، بهار و تابستان 1403)

The present study deals with the documentary and content analysis of the hadith of Salat al-Tasbih or Jafar Tayyar's prayer, which is one of the most important recommended prayers. The thought of attention only to appearance (Zahergarai) became popular in the second century, and Hadith narrators and texts were judged incorrectly by looking at the appearance of the hadith. the rejection of the Hadith narrators and the text by the Tasbih prayer is one of those cases. First, Ibn Juzi and then his followers made Criticisms to the authenticity of this hadith and listed it among the fake hadiths. Later, Ibn Taymiyyah criticized the text of this hadith with the same approach and considered it as not authentic. This article criticizes and answers these Criticisms in a descriptive-analytical methods using Sunni principles. According to researches, this hadith is authentic in Shia sources, and according to the principles of Sunni, this hadith can be defended and accepted, and Ibn Juzi's criticisms of the narrators of this hadith are not correct. Ibn Taymiyyah's criticism of the text of this hadith is also not acceptable and it is rooted in Ibn Taymiyyah's wrong views towards Shiism. The primary basis for writing the book Minhaj Sunnah also confirms this. In addition, Ibn Taymiyyah's criticisms conflict with the views of other Sunni Sects.

The history of Shi’i traditionalist sources precedent to the early traditionalist ‘Asl’ books is not clear in some aspects except for some brief reviews, based upon supposition, of their contents. In order to reconstruct the traditionalist sources and historiography of Shi’i traditionalists, it seems necessary to relocate the works of Jibril bn. Ahmad Fariabi as one of the frequently-narrated scholars of Khorasan by Kashshi, the author of one of the early traditionalist Asls. This research, with descriptive-analytical approach, and using methods such as analysing the documents, locating the common segments, and elaborating semantic relationships of the narrations tries to relocate Jibril as a traditionalist and narrator as well as his works, and discover his pattern and basis in narrating traditions as an early textualist traditionalist. Thus, by evaluating his narrations from each chief scholar, it was proved that he had used Al-Rijal of Mohammd bn. Isa in form of hearing, and Almazmumeen and Almamduheen of Mohammad bn. Abdullah bn. Mehran was indicated. Also, his tendency to polemical thoughts of Mohmd bn. Isa and disagreement with polemical and narrative views of Zurara, using the ‘Ghali’ (exaggerators) sources, and denying him as the author of Mafakhir A-Kufa wa Al-Basra was clarified. His approch as a positive textualist traditionalist was also specified. Having into consideration Jibril’s thought and manner of narrating, Kashshi has benefitted from his narrations to explain other narrations and has criticised them in fewer occasions.

The understanding of hadith takes place in the light of the knowledge of the jurisprudence of hadith, and this arises from the basic principles that organize the process and course of understanding hadith. In addition to the efforts of commentators and narrators in dealing with narrations as a religious text, hermeneutic knowledge, despite its periodic and theoretical differences, is an attempt to understand the text. In this regard, in the present study, with a descriptive-analytical method and in a comparative approach, the principles of hadith jurisprudence of Ayatollah Javadi Amoli were examined in relation to the process of understanding the text in Paul Ricoeur's hermeneutic views. Interpretation leads to the commentator. However, it is necessary to pay attention to the author and his characteristics in the basics of hadith jurisprudence of Ayatollah Javadi Amoli in order to approach the serious meaning of the speaker. In Paul Ricoeur's views, the text has a special place in relation to the author and the interpreter, and new meanings emerge from the world of the text. This is while paying attention to the text and its semantic layers, the characteristics of the author and the authenticity of the narrations of the Infallibles (peace be upon them) as well as the level of understanding of the addressee and his ijtihad ability in the principles of hadith jurisprudence of Ayatollah Javadi Amoli, each with a specific share. Is.

The narrations of "Zakat being pus and its prohibition on Bani-Hashem" are famous narrations that have been reported in various terms in Shia and Sunni hadith texts, and despite their popularity, less attention has been paid to their documentary validity and content. This research, by validating the mentioned narrations in terms of documents and content and examining the existing views, has come to the conclusion that in terms of the documents, most of these narrations are faced with forms of unreliability of narrators and transmission, and in terms of content, it is in conflict with the verses that God and His Messenger stated as the receiver of zakat, and the verses that abolished racial superiority and put piety as the criterion of human superiority. Also, in the section of existing views, most of the researchers have justified the concept of "OSAKH" by accepting the principle of traditions, the justifications which neither match the sources of the word nor respond to its content flaws. According to the findings of the research, Bani Abbas, in order to consider the rule of their tyrants as Shariah and plunder the Khums share of the booty, which was a significant amount considering the conquests of that era, by falsifying traditions while developing the concept of Ahl al-Bayt, showing zakat and its sanctity with filth and pollution. For Bani-Hashem and replacing Khums, they tried to show themselves as privileged over other people.

Three viewpoints have always been presented on the “authority of consensus on a single individual narration”: no authority of consensus, competence of reasoning, and obedient certainty in which only the original “moazariat” or exemption from punishment in cases such as ignorance of judgment and “monajaziat” or adequate judgment based on wisdom are taken into account rather than conformity with the facts. The theorists of “bibliographical analysis” and their critics both believe that on topics related to the “authority of consensus on a single individual narration”, it is necessary to overlook the subject of obedience, the difference being that “bibliographical analysis” sees obedience as opposed to realism and its use in measuring validity a source of perplexity in researching the Hadiths. The critics, however, basically deny the effects of obedience on the validity measure of the tradition and accept its subjectivity merely as the principle of referring to the tradition. By studying the different angles of these two viewpoints, the present essay shows that overlooking obedience in researching the Hadiths is not an easy task because the relationship between obedience and realism is one of concomitance, so that if obedience is excluded from all research settings on the Hadiths, it will no longer be possible to prove the legitimate validity of the word of the Holy Prophet (PBUH). Another fundamental drawback is that “bibliographical analysis” considers realistic validation a methodology for transforming the use of data on Hadiths in research from principles to historical, and subsequently the transformation of the process of validation from being “narrator-centric” to being “book-centric”. However, insisting on this change of usage does not only emanate from a lack of correct understanding of the place of obedience, but it is also based on the problematic immunity of the written word as opposed to the oral world. In methodology, it has also overlooked the thematic differences of the Hadiths.

In the Shia hadith sources, we are faced with two types of hadiths about the time of the appearance of the twelfth Imam (a.s.). Some of them have set a time for the appearance and another group has considered the time of the appearance to be a lie. Adducing these traditions, an Arabic article entitled "The connotations of the narratives of the Shiites reject the Imamate as a model" written by Fawaz bin Ahmed bin Ali Ridwan has claimed that the Shiite hadiths regarding Imamate are contradictory and irreconcilable. Therefore, the principle of Imamate is a place of doubt. Using the descriptive-analytical method, the present research aims to answer the questions of the mentioned article about the time of the appearance of the twelfth Imam (a.s.), first, classified and reported the claims made under two general categories of hadiths indicating the time of appearance (including four hadiths) and hadiths indicating that the time of appearance was false (including three hadiths), then, by examining the chain of transmission and the content of each hadith, it concludes that although in the first category, there are two authentic hadiths along with two weak hadiths, their acceptable content does not indicate the time of the appearance of the twelfth Imam (a.s.) after the great absence. In return, the hadiths of the second category are reliable and authentic in terms of documents, and in terms of brokers, they are clear about the denial of those who determine the time of appearance. Therefore, the alleged conflict is resolved by combining the two categories of narrations.

Text Psychology is the proposed title of this article, which will have a special place in religious studies from the perspective of future studies. The psychology of the text is actually: using the methods of reflexive analysis of the text to research and study the stereotypes and Defaults of the author and the transmitter of the text in order to know more precisely the space of the text. The ineffectiveness of approaches based on single narrations on the one hand and the role of images in understanding the text, shows the necessity of dealing with the psychology of the text. Therefore, it is necessary to design tests to understand the text and they are addressed. Subjectivity Test, Lexical-Idiomatic Test and Occurred-Transmitted Test are examples of these tests. The application of text psychology based on these pre-exegetical tests can improve our understanding of religious texts. This research, with the approach of text psychology, will show that a large part of the Islamic cultural heritage can be documented and analyzed in a scholarly way beyond the discourse based on single narrations (Khabar-e-Vahid)

Communities strive for the creation, continuity, and expansion of their own capital. Among these, social capital holds significant importance, and social institutions, as centers of interactions, have a considerable influence on the creation and expansion of social capital. The family institution, due to its influential role in social acceptance, infrastructure provision, support, and oversight of relationships, holds multiplied importance. Based on this, the present study, using qualitative content analysis method, focuses on the impact of social capital as one of the important components on the consolidation and strengthening of the family, based on narrative teachings. In this process, components of sustainable social relations, prevalence of the institution of marriage, and recognition of desirable structural relationships within the family nucleus were identified, and under sustainable social relations, factors such as concurrent actions with cultural resilience, governance of social ethics, desirable speech literature, and affection were woven. Keywords: narrative teachings, sustainable social relations, social capital, inductive content analysis, strengthening family institutions.

The diversity of Islamic sects, beliefs, and rulings has had various effects on the scientific and practical lives of Muslims. One of these effects is the determination of the narrator's attributes in Hadith, which emphasizes that the narrator must adhere to the sect from which he or she received the Hadith and should not be an innovator since every sect considers other sects as innovators. But what is the concept of innovation? And is it acceptable to narrate from an innovator among all sects? What are the reasons for those who agree or disagree with narrating from an innovator? In this article, using a descriptive-analytical method and library research, we examine this principle in terms of narrator's attributes and Hadith narration and answer these questions along with discussing some related topics such as mentioning some innovator narrators in Shia and Sunni ways. As a result, it has been determined that despite some opponents' refusal to narrate from innovators, most Islamic sects absolutely or conditionally quote them since without their Hadiths, many sects' Hadith heritage would significantly decrease. Furthermore, there are differences in the meaning and examples of innovation to such an extent that it is impossible to determine its precise meaning and example unanimously. Therefore, it cannot be considered a real criticism for a narrator regardless of his or her belief or action; rather, his or her truthfulness or falsehood should be considered important.

Throughout history, the doctrine of Taqiyyah has been utilized as a means to address conflicts within Hadith literature. Scholars have long debated the prevalence of Taqiyyah within traditions, with some attributing it a more significant role than others. This discrepancy in perspectives raises the question of the extent to which Hadith conflicts have been influenced by Taqiyyah, and how these differences manifest in Shia narrative texts. Ayatollah Sistani, adopting a novel approach, posits that Taqiyyah has had minimal impact on Hadith conflicts, suggesting that only a small portion of Shia writings can be attributed to Taqiyyah. This research categorizes various viewpoints on the historical context of Taqiyyah and seeks to address the research question by examining the occurrences of Taqiyyah in emergency situations, the feasibility of identifying and refining Taqiyyah in written texts, and the avoidance of Taqiyyah in sensitive matters. Critiques are offered on these points, ultimately concluding that it was implausible for the Companions of the Imams to accurately identify and refine instances of Taqiyyah before incorporating them into Hadith literature.

Of course, the expression "Azkarwa Mutakam Balkhair" is not mentioned in the sources of Al-Furiqin as a narration, although its content is mentioned in numerous narrations in the books of Sunnis. The result of this article with descriptive and analytical method is that; The evidence of these hadiths in the Hadith gatherings of Ahl al-Sunnah is flawed and is not accepted. Also, regarding the meaning and content of the hadiths, there is confusion and disagreement on this issue, and no unified view is presented; That is, it is sometimes said that it is meant to express good and to forbid the expression of evil so that the living are not bothered by the relatives of the dead. Sometimes it is said that it is because of the sanctity of occultation, and sometimes it is said that it is because of expressing good prayers for the dead, or it is said because he is involved in his actions and we are not the accounting God to judge, etc. Therefore, there is only one possibility that this narration indicates that it is improperly taken and used to purify evil people, which is also against the Qur'an and correct narrations from Sunnis themselves. The pronouns of the audience in these narrations determine the meaning of these narrations. are excluded from these narrations. There is also a possibility that these hadiths were brought up from the reference area and entered the hadith sources.

One of the most important disasters of hadith as the second source of understanding of religion, which was sometimes formed by hypocrites and sometimes unwise friends, is the phenomenon of falsification in the history of hadith, which the Prophet (pbuh) also warned against and the Shia imams (pbuh) also in this regard. They tried their best and fought against the phenomenon of forgery in their references and discussions and called their friends to try in this way. Imam Reza (a.s.) also, inspired by the method of his fathers, fought against the status quo and the slanderers in different ways. This research tries to answer this question by descriptive-analytical method and using written sources, what are the criteria of Imam Reza (a.s.) to know the hadith of the subject and how did he deal with the phenomenon of forgery? The results indicate that, according to Imam Reza (a.s.), the opposition of hadith to the Qur'an, the definite tradition of the Prophet (pbuh) and other imams, the opposition of hadith to reason, religious truths and facts, and the absence of truth and clarity in words are among the most important signs. It is considered as a situation. For this reason, it is recommended to know the hadith of the infallible (pbuh); fight with the avengers; Facing exaggerated thoughts; The tradition of presenting hadith; Accuracy in obtaining the sources of hadith and setting up debate circles is considered one of the most important fighting methods of Imam Reza (a.s.) in refining hadiths.