Religious texts, in Spite of their special language structure, contain pure psychological teachings that should be studied and classified by experts. In fact, the appearance of the Quranic verse and HADITH are based on human rules and realities that their discovery wi11 leads to certain views in the field of psychology. The way of deducing a scientific discussion from religious texts, is the main concern of this section. It seems that the existing methods have little efficiency in this regard. Therefore, these types of studies demand their own specific methods. HADITH can be used as a scientific source by psychologists from three perspectives: Information, Concept, and System of Concepts. This method of analysis will lead the researchers to lower layers of meaning and prepare the ground for all kinds of Ideas and hypothesis.

The HADITH scholars have always presented their UNDERSTANDING and documents of HADITH through applying the rules of UNDERSTANDING. However, they have not expounded their foundations of UNDERSTANDING. Since the scholarship on “methods of discovering the foundations of HADITH UNDERSTANDING” is not available, this study applies the descriptive-analytical method to present the methods of discovering the foundations of HADITH UNDERSTANDING through the works of HADITH scholars, HADITH researchers, and HADITH citators. These methods are as follows: the researcher’s reference to his foundation, concern, and reflection of UNDERSTANDING the HADITH, attention to the researcher’s means, attention to the researcher’s decisions and documents, attention to and concern for the researcher’s explanation and interpretation of the HADITH, attention to the behavior and language of the person who refers to the HADITH, and familiarity with the sects' opinions and beliefs by referring to the books of nations (milal) and sects (nihal).

The necessity of employing similar terms and literature in the field of Islamic sciences and especially the study of HADITH is one of the subjects which have been neglected by Muslim scholars. Of these sciences is the science of UNDERSTANDING HADITH which is known by different names, such as “the principles of HADITH”, “the term HADITH” and “the rules of HADITH”. These titles are more common in the books of Sunnis and the Shiite sources mainly use the term “UNDERSTANDING HADITH”. In this article the following issues have been discussed:First, what is the subject of the science of UNDERSTANDING HADITH with reference to the books written on this science? Which title is more appropriate for this science? Is the term UNDERSTANDING HADITH was first introduced by the second martyr or he has taken this term from others? This article is an attempt to answer these questions and it concludes that the subject of this science is the documents of HADITH. Unlike what is commonly known, the second martyr did not establish this title. Finally it introduces “the term HADITH” as the proper title of this science.

The tradition of “’Iʻrifū Allāh bi Allāh” is a difficult (mushkil) HADITH that has been considered by philosophers, mystics, and HADITH scholars. Some tried to draw the meaning and impact of this narration in the system of Islamic knowledge by using sanad criticisms, while some by explaining and interpreting HADITH with different approaches. Accepting the apparent meaning of this HADITH requires circle and chain, and as it appears from logical and philosophical findings, circle and chain are vicious and invalid. Therefore, this HADITH is a difficult one. This study, using the library method of collecting data, extracting the narrative, and presenting it to other texts, concludes that the existence of the difference between the versions of Kulainī and Sadūq of Mahāsin, with the existing version of Mahāsin al-Barqī and the changes occurred in the sanads, shows the complexity of the sanad. It shows also the ambiguity of the content and makes scholars provide a solution to solve the content and sanad problems of this HADITH. Unlike similar studies, this research does not explain the opinions of philosophers and mystics but tries to provide a solution from the perspective of HADITH knowledge. Traditionists present six meanings of the HADITH to reduce its difficulty. However, looking at the concept of HADITH through traditions of the same family and the same topic and presenting the text of the HADITH to other HADITHs, are a key to better UNDERSTANDING the HADITH, and the criticism and review of the views raised in the explanation of this narration. Presenting and preferring the theory of negative and retributive theology and knowing God according to the negation of attributes, is one of the other achievements of this study, with the approach of explaining HADITHs by other HADITHs.

UNDERSTANDING HADITH is considered as the second source of derivation of religious teachings. In the process of UNDERSTANDING HADITH, we are faced with a concept called the family of HADITH, which requires special UNDERSTANDING and attention due to its special features such as "multiplicity", "thematic similarity and appropriateness", "comprehensiveness", etc. Therefore, it is necessary to consider a special method to understand it according to the characteristics of the HADITH family. Using the descriptive-analytical method, reflecting on the characteristics of the HADITH family and comparing the HADITHs of the same family, this research has reached findings that are significant for the purpose of UNDERSTANDING the HADITH family. These findings show that the UNDERSTANDING of the HADITH family is achieved through a three-stage method, which are: "UNDERSTANDING each HADITH", "UNDERSTANDING between HADITHs" and "summarizing and analyzing the concepts obtained". Carrying out these steps not only gives a correct, accurate and comprehensive UNDERSTANDING of the HADITH; But beyond that, it will provide an up-to-date answer to new questions and issues.

one of the narratives that has been recounted in Shia HADITH collections (sources) is the story of an angel namely “Futros the Angel” (Futros the Malik) Since this narrative is considered to be a great virtue for Imam Hussain, and some History and HADITH scholars and researchers do not find it to be authentic. The present article, while briefly paying attention to the documents of this narration, has made The Validation of the content of this narrative has been the focus of the research this narration was written in sixteen HADITH and historical sources was recorded before the tenth century of Hijri. Some of these sources have narrated the narration in the form of Mosnad and some in the form of Mursal It seems that the narration is valid and reliable from the point of view of a document, and it is possible to ensure the issuance of “Futros Angel” narration, especially based on the citation of the book of “Al-Saraer” was assured. Also, one of the important findings of the research is that there is not no inconsistency and conflict between the narratives mentioned in the book, with the criteria for evaluating the validity of HADITH including the Qur’an, Sunnah and reason.

Tafsil Wasail al-Shiah fi Tahsil Masail al-Shariah by Sheikh Hor al-Amili is an Encyclopedia of the Shia jurisprudential narrations which since its composition has attracted the attention of the jurists and researchers of HADITH. The author in this book by compiling those HADITHs with the same content argues that UNDERSTANDING the tradition of the Immaculate, peace be upon them, is one of the most essential religious sources and texts. Sheikh Hor al-Amili by establishing the authenticity of the narrations of the Immaculate, peace be upon them, and their reliability, and employing different sources of HADITH and consulting several manuscripts of each source, and also referring to the negligence of the transmitters and scribes of HADITH, has made the UNDERSTANDING of HADITH possible. Moreover, the author by explaining the meaning of the difficult words and terms and referring to the verbal and technical meaning has made the UNDERSTANDING of the narrations more convenient. He also considers the divisions made in the book a prerequisite for UNDERSTANDING HADITH and in consequence its better appreciation. Sheikh by looking carefully into the verbal and nonverbal contexts has prepared the way for going beyond the apparent meaning of the narrations to reach the main intention of the immaculate, peace be upon him. By considering the nonverbal contexts, he reveals the metaphors and ironies in the speech of the immaculate, peace be upon him, and by concentrating on the disjunctive verbal contexts or the narrations with the same content of the main narrations, he explains the relations of restriction, explanation and modification among HADITHs. Besides, he has not overlooked the implied indications of the imperative and prohibitive forms and has understood whether they are recommended or not from their implied meaning.

Among foundations of HADITH UNDERSTANDING and criticism is survey of its relation to the historical circumstances of the time when HADITH is issued. Cultural, social, and political conditions of the time when HADITH is issued in general and causes of issuance of HADITH in particular are among vital factors in HADITH UNDERSTANDING and criticism - since they are detached evidence of HADITHs. Heedlessness to the relation of HADITH and history has caused imperfect UNDERSTANDING of so many HADITHs with which the present essay deals.

IntroductionUNDERSTANDING the ḥadīth is the next step after proving the issuance of the ḥadīth and making sure that the text is correct. Scholars, jurists and ḥadīth researchers have different principles and methods in UNDERSTANDING ḥadīth which have a great impact on the UNDERSTANDING of ḥadīth and its main and real purpose. In fact, UNDERSTANDING ḥadīth and UNDERSTANDING the real meaning of the pure narrators, which is the ultimate goal of all aḥādīth knowledges, is one of the most important and difficult knowledge of ḥadīth. The Infallible Imams (pbuh) have given a lot of advice on the science of critical study of transmission of tradition and UNDERSTANDING of ḥadīth. Al-Sheikh al-Ṣadūq, in his book Maʿānī l-ʾAkhbār has quoted from Dāwūd ibn Farqad from Imām al-Ṣādiq (pbuh) that the narrator said: I heard from Imam Ṣādiq (pbuh) that he said: "You are the best jurists, when you understand the meaning of our words." Sheikh Aʿzam writes: “The meaning of this tradition is to encourage Ijtihād and to use all one's strength in the way of UNDERSTANDING the meanings of the traditions.”Materials and Methods Jurists in their deductive jurisprudential books have criticized and evaluated many ḥadīths with bases and methods and have discovered the meaning and purpose of the transmitter of the HADITH. Sheikh al-Anṣārī, the deep-thinking Shiʿa jurist, has also criticized and understood many ḥadīths in his jurisprudential and principal collections. The author tries to analyze his foundations and methods in UNDERSTANDING the ḥadīth with descriptive-analytical method by providing objective examples among his works, which no work has been observed in this regard.The Isnad or the text of the tradition may refer to damages such as Idrāj, Taṣḥīf, Taḥrīf, Taqdīm wa Ta’khīr, Iḍṭrāb, taqṭī’, transmitted to meaning, etc., which make it difficult to validate or understand it. The ḥadīth researcher should review the context of ḥadīth before beginning to understand ḥadīth and identify these damages and take necessary steps to eliminate them and access to an emended text of the ḥadīth to pave the way for the UNDERSTANDING of the ḥadīth.Results and DiscussionSheikh al-Anṣārī, in his jurisprudential and principal works, has noticed the damages that affect the correct UNDERSTANDING of ḥadīth in order to study the emergence and achieve the serious purpose of the Imam (pbuh), some of which are:The ḥadīth in the view of Sheikh al- Anṣārī should be examined before the process of UNDERSTANDING ḥadīth begins, so that it is not Taṣḥīf in it and it should be reconstructed, if it has Taṣḥīf. Sheikh al-Anṣārī applies the principle of non-misrepresentation if there is doubt about the occurrence of the Taṣḥīf in the narration.Sheikh al-Anṣārī considers the wrong UNDERSTANDING of some ḥadīths as a result of the negligence of the Idrāj occurred in the traditions, and although he did not use the term Idrāj and did not say that the narration is entered, but he noticed it and considered neglecting it as a reason for the slippage of others.Taqdīm wa Ta’khīr is one of the disadvantages of UNDERSTANDING the ḥadīth that has appeared in some ḥadīths and Sheikh al-Anṣārī paid attention to this damage and sometimes made it easier to understand the ḥadīth by showing it.It is necessary for a ḥadīth researcher from Sheikh al-Anṣārī's point of view to reconstruct an interrupted ḥadīth by referring to the original sources in order to have a correct UNDERSTANDING of the ḥadīth. He considers the exact semantics of some narrations to be dependent on seeing the entire narration, and brings the entire narration and explores the Infallible's meaning.Sheikh al-Anṣārī considered it permissible for a word in a ḥadīth to be transmitted in the meaning. He clarifies in the case that the original and the transmitted word's meaning differ only in the wording: "It is not permissible to transmit an muṭlaq tradition in a muqayyad manner, even if the transmitter acknowledges that it meant by muṭlaq is muqayyad manner, because this Ijtihād is from the transmitter and is only a proof for himself." Sheikh al-Anṣārī sometimes differentiates the tradition that transmitted to word from the tradition that transmitted to meaning by comparing similar narrations related to the same subject and by considering other evidences.One of the other problems of some ḥadīths that should be noticed before entering into the UNDERSTANDING of ḥadīth is having or showing Iḍṭrāb in ḥadīth. The extent of this problem is such that Muḥaqqiq al-Baḥrānī has claimed that there are few ḥadīths in al-Sheikh al-Ṭūsī’s Tahdhīb that are free of Ikhtilāl and Iḍṭrāb in the Isnad or text. Sheikh al-Anṣārī paid attention to this issue and tried to solve it.Sheikh al-Anṣārī points out: One of the problems that may cause misUNDERSTANDING in a ḥadīth is not to refer to similar and related ḥadīths, and therefore, in some cases, by referring to similar ḥadīths, Sheikh al-Anṣārī tried to remove the ambiguity of the ḥadīths.ConclusionThe present research has dealt with some of these damages in Sheikh al-Anṣārī's viewpoint in a descriptive-analytical manner and has concluded that: factors such as not referring to primary references, Idrāj, Taṣḥīf, Taḥrīf, Taqdīm wa Ta’khīr, Iḍṭrāb, taqṭī’, transmitted to meaning and failure to refer to similar HADITHs to remove ambiguity from the HADITH has been considered by Sheikh al-Anṣārī, and even Sheikh al-Anṣārī himself has suffered from some of these damages and they have caused him to make mistakes in UNDERSTANDING the HADITH in some cases.

"UNDERSTANDING the HADITH" has a high position among the teachings of Shiite Imams,As he has considered the UNDERSTANDING of one HADITH superior to the narration of a thousand HADITHs. UNDERSTANDING the HADITH is possible in two ways, relying on the general principles of UNDERSTANDING the text and referring to the teachings of the Imams themselves. An analysis of the history of the jurisprudence of HADITH shows that the discussion of the principles of UNDERSTANDING and the true meaning of the words of the infallible Imams has been of interest to him and his companions and has been invented by those nobles and by himself,Those who need to adhere to tradition and HADITH have also demanded that criteria be provided by the Imams (pbuh) for a correct UNDERSTANDING of HADITH. One of the narrative sections rich in this regard is the "HADITHs left by Imam Baqir" (pbuh). From the study of the narrations received from Imam Baqir (pbuh), it appears that in addition to explaining a large part of the religious teachings, he also sought to "teach the methods of correct UNDERSTANDING of the HADITHs" to his followers,So that the Shiites, especially during the absence, can benefit from the narrations by using these methods and find the means of guidance from it at any time and under any circumstances. Analyzing the narrations of Imam Baqir (pbuh) by analyzing the content and collecting research data in a library manner, it appears that some methods, such as: recognizing nominal and literal words and paying attention to the development of their meanings in order to know the original meaning of the HADITH. UNDERSTANDING the serious meaning can be achieved through methods such as: using the same Quranic verses, forming a family of HADITH, paying attention to the subject of issuance, the occurrence of quoting meaning, fragmentation, distortion, similarity, transgression, as well as proper interpretation in dealing with misUNDERSTANDINGs. It is an achievement and this is important, it has been mentioned in the narrations of Imam Baqir (pbuh).