Journal of Hadith Studies
Year:2020 | Volume:12 | Issue:23|Papers Count:15

"Ikhtiyā r ma'rfat al-Rijā l" known as Kashī ’ s Rijal is one of the early works of the imami rijā l, which includes the rijā li traditions and reports about the transmitters, who are mostly Shiites. One of the features of this book is the existence of different and conflicting traditions about some transmitters. In this article, we intend to study the descriptive-analytical method, the causes and factors of the contradiction in the reports of the rijā ls, and consequently, the factors of the formation of conflicting traditions of praise and guilt about some transmitters. Taqiyyah, the historicity of some traditions, fabricating of the traditions, misunderstanding of the transmitter's words and thoughts, misunderstanding of the Imam's words about the transmitter, the author's error in recognizing the tradition related to the transmitter, differences between Imam's companions in different scientific fields and differences in the views of the rijali scholars in describing the transmitters are the most important factors in the emergence of discrepancies in the traditions and reports of Kashī ’ s Rijal. In the meantime, the main and important factor of many conflicting traditions is the phenomenon of forgery and distortion of hadiths

Jā bir Ibn Yazī d Ju'fī was one of the transmitters of the time of the followers and contemporaries of Imam Bā qir and Imam Sā degh (AS). Scholars of Rijā l, earlier, later and contemporary Shiites are disagree about his trustworthiness and untrustworthiness. The main source of their disagreement is the existence of numerous and various traditions that have been transmitted about Jā bir; As some of these traditions refer to the truth and knowledge of Jā bir to the secrets of the Ahl al-Bayt. On the other hand, there are traditions that indicate the mixing and weakness of Jā bir. Najā shī and his teacher, Sheikh Mufī d, early Rijā l scholars, are the leading scholars emphasize his personal mixing. On the other hand, those who support Jā bir's reliability do not consider Jā bir's weakness as his own, but as the result of his transmitters, most of whom are considered to be weak and infamous transmitters. The proponents of his trustworthiness are mainly the latter and some Shiite contemporaries; However, most of the earlier and later ridjal experts have believed in the weakness of Jā bir. Among the contemporary ridjā l experts such as Ayatollah Khoei and Allameh Shū shtarī , who believe in his reliability and have cited traditions in his defense in which these traditions are either narrated by Jabir himself, or their chain of transmitters is weak, or they have invalid Isnad or have conflicting traditions. They have justified the weaknesses about Jā bir and the conflicting traditions with aspects that, contrary to their appearance, imply their preference and unjustified preference, and on this basis, it seems that the evidence of Jā bir Ibn Yazī d Ju'fī 's trustworthiness is incomplete. .

The Shiite hadith-study system in the contemporary period needs to recognize and reconstruct signs with which the legacy of the Imams (as) can be used as a credible source with a clearer and more realistic mechanism. This requires accurate identification of the common methods of previous well-known scholars and traditionists. Sheikh Ḥ urr 'Amilī is one of the hadith scholars whose works have been considered by jurists and thinkers of Islamic sciences since its writing. He tried to promote the view of the Akhbaris by recognizing and reconstructing the evidence of validity in the system of advancers hadith research and strengthening them and tried to expand the circle of accuracy. It seems based on facts of the history of validation evolution, the views of Sheikh Ḥ urr 'Amilī can remove some of the ambiguities of this system and improve it. His most important views on the validation and evaluation of hadith are expressed at the end of the book "Wasā 'il al-Shi'ah" entitled "Fawā 'id" (The Benefits). Re-reading these evidences is a way forward in recovering the system of the ancient scholars.

This article, which is based on a descriptive-analytical method, examines the interpretations of the verse "Van Yakā d" (و إن یکاد) in Shia and Sunni and examines the origin of the thought of the relationship between this verse and the repelling of evil eye. Therefore, it has been concluded that having it among the people as a verse from the Qur'an can be confirmed by a blessed look or to mention this issue, but no evidence was found to show that this verse helps to repel evil eye; Because the claim of repelling a evil eye with the mentioned verse only goes back to a tradition of Hassan Basrī which is unsubstantiated due to the weakness of Isnā d and Rijā l, notwithstanding of Rijā li's weakness, his tradition has been considered in Sunni interpretations and has spread to Shia interpretations. In addition, before the sixth century AH, no trace of this tradition can be found in any source

the present article tries to answer to the question whether the authors of the primary texts of hadith influenced by the policy of unjust governors have attempted to formulate political publication of hadith? As a result of this research, by the analytical method of research and inferential thinking, it is clarified that policy in some cases has a direct impact on the employment of the authors of hadith and the formulation of hadith so that the political publication of the hadith has occurred too. by studying the collected political traditions, it is possible to know that "the unison of traditions content with the policy of the oppressive governors" in many cases are the indication of untruthful tradition.

It is reported in a hadith in Usū l al-Kā fi that Imam Ṣ ā diq (P. B. U. H. ) has been asked about the location of the earth. In the answer attributed to the Imam, it is stated that the earth is on the back of a fish. This hadith, which we refer to in this research as the "Hadith of Ḥ ū t", has a sound chain of transmitters, but it is appeared to be incompatible with scientific facts and indisputable human experiences. Some hadith researchers have tried to justify the hadith in some way but have been unsuccessful. Our method in studying this hadith is to consider its historical background. For this purpose, we gathered similar hadiths in three categories, and then, by examining these traditions and comparing them with other historical resources, such as the Jewish books, we come across astonishing similarities, such as the similarity of the names of the fish and the cow on which the earth is said to rest. Considering the evidence that shows its isra'iliyyat, the lack of reasonable justification for it, being against scientific facts and the inefficiency of such Hadiths (akhbr al-ā ḥ ā d) in historical subjects, there is no other way except to announce it invalid.

Knowledge of the history of ideas inevitably leads any researcher to the centers of its birth. Therefore, researching the history of Shiite thought and course requires familiarity and analysis of its fields of thought. Meanwhile, the Shiite hadith field in Baghdad had a special place in the production of science and teaching scholars. In the present study, the establishment of this seminary and its development stages until the end of the third century, as well as the performance of the Baghdad seminary in three areas of learning, compiling works and transmitting the writings of the past are reviewed, explained and analyzed. According to the findings of this study, the history of the scientific movement of the Shiites of Baghdad often goes back to the scholars of the Karkh place in the era of Ș ā diqayn (pbuh). The scientific efforts of this group and a group of Kū fī immigrants during the establishment of the city of Baghdad did not lead to the establishment of the Baghdad constituency due to the lack of necessary scientific capacity and difficult political conditions. This seminary went through three stages from its establishment until the end of the third century. The first phase (the time of the emigrants), the Baghdad seminary was founded by Kū fī immigrant scholars. The second phase (the natives period) was the flourishing of this field by its native scholars, and even the suffocating period of Mutawakil could not stop its growing trend. The third phase (the age of minor absence), ideological turmoil, did not hinder the dynamism of this field due to the activities of Baghdad scholars and scientific stages. The experience of two different aspects of scholarship, authorship, numerous collections, and the forerunner in the writing of some monographs-which examine the validity of these works-shows the high status of the Baghdad seminary-and the extensive transmission of the authentic and ancient heritage of the early Shiites.

The existence of terms and allusives, including metaphors, allusions, similes, etc in texts, although necessary for any eloquent and expressive word, but sometimes it makes it difficult to understand its exact meaning. This matter is also seen in the tradition works in such a way that in order to achieve the main purpose and correct meanings of these phrases, considering the space and the cause of hadith production and the context of expression is a necessary. The allusive phrase "lā abā laka" is one of these terms which in the first place Brings to minds the suspicion of "the existence of insulting words in wording of the Imams (AS)". This research, after removing the ambiguity from the content of these traditions, with a descriptive-inferential method in collecting materials and analytical comparison of data, tries to find the correct meaning and modern equivalent of "lā abā laka". Referring to the lexical meanings and usage of this term in ancient and original Arabic texts, exploring the views of commentators and also style of an expression and circumstances of the issuance in traditions, shows that not only the concept of vilification (Dhamm), which is a prevalent view and Public Belief, it does not always mean insult, but also beyond that, this phrase has been used in the traditions only to mean reproach, praise and surprise.

Humor has an important role in the human interactions. The result of the humor is the happiness which is a necessity for the human soul. Therefore, in this article, we address the study of the reaction of the Holy Prophet, Mohammad, (puh) and the Imams (as), which is very important. The Hadiths related to this subject are divided to two categories: Negative and Positive. In this article, we cover the following subjects. Firstly, we define the humor. Then, we collect and categorize the Hadiths about this topic. Then, we discuss the forms of occurrence of humors in the words of the Infallible Imams (AS), and the goals they followed from humor. We try to provide a proper explanation for these issues by collecting data in a library method and literary analysis of that data.

There are many Hadiths in both the Shia and Sunni sources implicating that the divine right of legislation was entrusted to Prophet Muhammad (pbuh) by Allah. These Hadiths are authentic in terms of Isnad and textual meaning and the scholars of both Shia and Sunni have accepted the divine right of legislation of Prophet Muhammad. The Shia and Sunni scholars believe that the divine right of legislation of Prophet Muhammad and obeying his orders do not contradict the monotheistic nature of worship of Allah and obeying the Prophet of Allah equals obeying the orders of Allah the Almighty. This is because Prophet Muhammad, based on his deep love for the Lord, was nurtured under Allah's divine training system and thus his individual will never contradicts that of Allah. In other words, every law and ruling that Prophet Muhammad legislated is in complete harmony with the orders of Allah and not in contrast to His divine will. As a result, Allah Himself gave Prophet Muhammad the permission to issue divine laws and rulings and has considered obedience to the Prophet of Allah as the obedience towards Himself. The main philosophy behind entrusting the divine right of legislation to Prophet Muhammad is examining the faith of believers and distinguishing the obedient servants of Allah from the disobedient ones. It is noteworthy that the abovementioned view is approved by reason too.

Memorizing (Ḥ ifẓ ) the Qur'an means memorizing its verses and suras, Since the revelation of the Quran, has always been noticed by Muslims and has had a high value and status. Also Forgetting the words of the Quran after memorizing it, is considered bad manner. This belief sometimes goes so far that according to some hadiths such as the Prophetic Hadith “ Whoever learns the Quran, then forgets, meets God with hands cut off” , anyone who forgets the Qur'an, deserves to be punished on the Day of Judgment. The authors of this article, using the descriptive-analytical method, to find the correct meaning of this hadith, first, using the rules and criteria of hadith research, examine the hadith Isnā d and state its problems, then, According to the opinions of commentators, analyze the text of the hadith and express the correct meaning of it, which is a kind of simile or metaphor.

Among scholars of Islam, there have been, in different directions, various states and divisions for the dream, among them the division of the dream into the credit of person who seen in the dream, explaining that, according to the famous narrative "Whoever has seen me… ", " vision of Innocent Person in sleep ", because of its particular feature, has been distinguished from that of others or other things, and has had special effects on it. However, many scholars have refused to accept it by making dubt either on the basis of the document or the content of the narrative or by expressing intellectual and transmissive conflicts. This article attempts to examine and critique the views of opponents with validity or authority of this particular type of dream. According to the findings of this study, the set of narrations of vision of Innocent Person in the dream is either spiritual hearsay or at least awaiting; the justifications given for the interpretation of the content are weak and unacceptable; And finally, some claimed conflicts aren’ t real and others can be collectable and it is not the case that the narratives are misplaced. In such debates, it is clear that criticizing the arguments of the opponents means the inadequacy of the arguments, and not necessarily the acceptance of the opposite word.

A Hadith reports the sunnah of the Prophet and Imam Ali (pbuh) and stands firm on strong and firm bases called sanad (chain of transmitters). Transmitting of hadiths with Isnad has been emphasized upon and advised by the Imams (pbuh). One of the ways to evaluate a hadith is to assess its Isnad and transmitters. Hence, a discipline called 'Ilm al-Rijā l has been established and tens of Rijā l works have been composed. Among the books on Rijā l, the book "Jā mi’ al-Ruwā t" has enjoyed a special position and status, and it possesses important and beneficial distinctions. Its reflective author with his academic struggle and twenty-year long effort has been able to bring about a transformation in the identification of transmitters and the procedure to critique Isnad, and [he has been able to] innovate a new method that has had no record among the predecessors. With this innovative method, he has been able to identify the problems of Isnad of the transmitters of the Four Shia Books of Hadith, and to achieve very important and valuable results in the identification of transmitters and chains of transmitters; among which are to identify the tasḥ ī f (a form of distortion in which the change of a word stems from the words, vocal or written oneness or likeness) of the names of transmitters, such as the Taṣ ḥ ī f of “ Husayn” into “ Hasan” and vice versa, to recognize the Taṣ ḥ ī f in wording of Tahdī th (expressions of tradition), such as the Taṣ ḥ ī f of ’ an to ibn and vice versa, to differentiate between common transmitters, such as to distinguish Ahmad bin Muhammad which is a name that multiple transmitters share like Ahmad ibn Muhammad ibn Isa Ash’ ari, Ahmad ibn Muhammad ibn Khalid Barqi and Ahmad ibn Muhmmad ibn Abi Nasr Bizanti, to recognize the synonyms of a transmitter and to homogenize multiple titles such as Thabit ibn Dinar, Thā bit ibn Abi Ș afiyyah, Abu Ḥ amza Thumā lī and al-Thumā lī all of whom are one person, to recognize ta’ liq in chains of transmitter (a missing word or phrase in the beginning of a Isnad) and to recognize missing elements in it. This article mentions and explains the new methodology and the innovative procedure of Muhaqqiq Ardabī lī and the results achieved.

In some hadiths of the Prophet (pbuh), the best women are those who give birth to many children. Sometimes these hadiths create challenges and failure to evaluating them leads to the acceptance of the same ruling for all situations that is not the intention of Allah, and this clarifies the importance and necessity of the matter. In this article, by referring to the Qur'an and Hadith and the rule of reason, it is examined that having this feature is not always at the disposal of human beings; Including infertility and etc. In addition, just having a child does not make women virtuous, but having a righteous child makes a woman better. The third point is that the hadith deals with goodness and betterness, and it can be a worldly matter and has nothing to do with virtue, and considering that the criterion for the superiority of human beings in the verses of the Qur'an is piety. Matters that are beyond human control, negatively and positively. It cannot be a criterion for virtue or vice.

With no doubt the book " Ṣ ahī fah Ahl al-Ș afā fī Zdhire Ahl al-Ijtibā " representing the depth of Akhbarish thoughts of Muuhammad ibn abd al-Nabī Nī shā bū rī known as Mī rzā Muhammad Akhbā rī . In this book his elements of Rijā l and Hadith reflected well. His expediency of Rijā l issues is because of his debates whit his contemporary Usulī s (fundamentalists) in this subject. In his work he has tried to defend Hadith trend against Usulī s of his time. He wanted to create a new theory in Rijā l science and also to show his disagreement with Usulī theories by repeating the viewpoints of ancient Rijā l scholars and by criticism the viewpoints of medieval Rijā l scholars. This study by studying the book of Mī rzā Muhammad Akhbā rī , tries to reach his Rijā l basics and also indicating the opposition discourses of his time. By concentrating on methodology of this work we can find out advantages of it like Rijā l confirmations and truth of Isnā d, criticism views of the Usuli opponents.