دانشگاه کاشان حدیث پژوهی 2008-6547 17 2 2025 11 22 Analysis of the Use of Weak Transmitters in theIsnad of Kitāb al‑Kāfī تحلیل استفاده از راویان ضعیف در أسناد کتاب کافی 7 34 115343 10.22052/hadith.2023.253157.1360 FA حمید محمدی دانش‌آموخته دکتری گروه علوم قرآن و حدیث، دانشکده الهیات، دانشگاه میبد، میبد، ایران علی محمد میر جلیلی استاد گروه علوم قرآن و حدیث، دانشگاه میبد، میبد، ایران، نویسنده مسئول مهدی غلامعلی دانشیار گروه حدیث، دانشگاه قرآن و حدیث قم، قم، ایران Journal Article 2023 06 25 Introduction In the Shiʿi hadith tradition, attaining confidence in the attribution of a tradition to an infallible Imam is a foundational principle in the authentication of hadiths. While the common method among later scholars relies primarily on isnād-based reliability—evaluating each transmitter individually (especially in terms of justice and adherence to the Imami creed)—the approach of the early scholars (qudamāʾ) was broader and grounded in “wuthūq ṣudūrī". This means depending on multiple corroborating indications beyond mere chain analysis to achieve confidence in a tradition’s authenticity. Al‑Kulaynī, in the preface to his work al‑Kāfī, declares the traditions within it to be “authentic.” This statement has appeared problematic to later scholars, given that over half of the traditions in the book contain transmitters who are weak (ḍaʿīf), unknown (majhūl), or neglected (muhmal) in their chains. Hence, the present study is designed to address this key question: “By what criteria did al‑Kulaynī judge as authentic those traditions in al‑Kāfī that are transmitted through weak transmitters?” Understanding this issue is crucial both for reviving the early scholars’ methodology and for reassessing the most authoritative hadith source of the Shiʿa tradition. Materials and Methods This research employs a library‑based analytical approach using a descriptive‑analytical method. The data include the text of al‑Kāfī itself, authoritative rijāl sources (such as Shaykh Ṭūsī’s Fihrist and Rijāl, al‑Najāshī’s Rijāl, and al‑Kashshī’s Rijāl), as well as prominent commentaries (for instance, al‑Majlisī’s Mirʾāt al‑ʿUqūl* and al‑Majlisī al‑Awwal’s Rawḍat al‑Muttaqīn), along with contemporary works in uṣūl al‑fiqh and hadith sciences (notably the writings of Āqā Ḍiyāʾ al‑ʿIrāqī, al‑Muḥaqqiq al‑Iṣfahānī, and Sarkhaʾī). The analytical process proceeds as follows: first, the weak transmitters appearing in al‑Kāfī’s chains are identified (based on rijāl judgments). Then, sample traditions with weak isnāds that al‑Kulaynī included are studied closely. Through reverse induction and cross‑referencing of sources, the indications (qarāʾin) al‑Kulaynī might have relied upon in accepting those traditions are extracted and categorized. For each category, supporting evidence from historical, legal, and hadith sources is provided, establishing the credibility of these criteria from both classical and modern scholarly perspectives. The analysis is further reinforced by engagement with contemporary juristic theories—such as the theory of trust in transmission (wuthūq fī al‑naql), authority of reports deemed issuing with certainty (ḥujjiyyat al‑khabar al‑mawthūq al‑ṣudūr), and the role of common juristic practice (shuhra fatwāʾiyya). Results and Findings The study identifies nine key criteria on which al‑Kulaynī seems to have relied when accepting weak‑isnād traditions: Reliance on the written works of early companions (text‑centered transmission): Over 70% of al‑Kāfī’s traditions are transmitted through teachers such as ʿAlī b. Ibrāhīm, Muḥammad b. Yaḥyā al‑ʿAṭṭār, and ʿAlī b. Muḥammad al‑Rāzī, who themselves either authored books or had transmission paths to well‑known written compilations by the aṣḥāb. An examination of these works (such as the books of Ibn Abī ʿUmayr, Yūnus b. ʿAbd al‑Raḥmān, and ʿAlī b. Mahzīyār) shows that al‑Kulaynī made use of weak transmitters mainly when they served as mere links through which a reliable written source was conveyed. Reliance on contextual indications to achieve certainty of issuance: For example, the tradition “The earth is never devoid of a divine proof” (lā tukhla‑wī al‑arḍ min ḥujja), which includes Sahl b. Ziyād (accused of ghuluw), was considered authentic by early scholars because of supporting indications—such as confirmation in other chains (from Aḥmad b. Muḥammad b. ʿĪsā and Muḥammad b. Abī ʿUmayr), reliance by the Companions of Consensus (aṣḥāb al‑ijmāʿ) like Yūnus, Ibn Maskān, and Abū Baṣīr, and internal consistency of content. Fame of the tradition: In cases such as the tradition of the Covenant of Pre‑existence (ʿĀlam al‑dharr) or the ruling of impurity of a corpse before washing, the weakness in chain is offset by widespread juristic practice and frequent citation in multiple early sources (like al‑Barqī’s al‑Maḥāsin and al‑Ṣaffār’s Baṣāʾir al‑Darajāt). Integrity of the transmitter at the time of transmission: For transmitters like ʿUthmān b. ʿĪsā and ʿAlī b. Abī Ḥamza, who later inclined toward the Wāqifī creed, al‑Kulaynī transmits traditions attributed to them that likely belong to their earlier trustworthy period—evidenced by the intermediary transmitters (e.g., Aḥmad b. Muḥammad b. ʿĪsā before discovering their deviation) and the absence of pejorative labels such as kalāb mamṭūra in the chains. Reliance on the famous written legacies of early companions: When a tradition existed in books such as those of ʿAlī b. Mahzīyār—whom al‑Najāshī described as “well‑known books” (kutub mashhūra)—even if al‑Kulaynīs connecting chain included a weak transmitter, the inherent credibility of these written sources and the trust of subsequent generations validated their inclusion. Presenting traditions to the Imams and their confirming: Numerous examples—such as the presentation of the Book of Sulaym b. Qays to Imām al‑Sajjād, or Yūnus’s Yawmun wa‑Layla to Imām al‑ʿAskarī, or the Imams al‑Jawād and al‑ʿAskarī confirming statements of Umm al‑Muʾminīn—demonstrate that the ʿarḍ (presentation and approval) of hadiths was among the strongest indications of authenticity. Istifāḍih Igmālī (semantic tawātur): In chapters such as "faḍl al-'ilm" or " 'ilm Imamas", the recurrence of the same concept in several traditions with varying weaknesses establishes sufficient confidence in the reliability of the content. Multiple weak Isnads supporting a single text: In cases such as “Seeking knowledge is an obligation” (ṭalab al‑ʿilm farīḍa) or “The Imams are the tree of prophethood”, the convergence of several weak isnāds toward a single text strengthens the tradition under the rule of “improbability of collusion in falsehood”. Reinforcement of a weak tradition by a ṣaḥīḥ one: Examples in chapters like " 'arḍ al-a'māl" or "al-a'immah shagaratu al-nnabawwah" show that al‑Kulaynī deliberately juxtaposed weak‑isnād traditions with sound ones to preserve multiplicity of reporting while compensating the chain’s deficiency through content reinforcement. Conclusion Based on these findings, al‑Kulaynī, as he claimed in the preface of al‑Kāfī, did not rely solely on the criterion of transmitters’ justice and adherence to the Imami doctrine. Rather, he followed a broader approach founded on certainty of issuance (wuthūq ṣudūrī). His criteria can be classified at two levels: 1. Textual criteria — such as consistency of meaning with established Shiʿi doctrine and textual fame; and 2. Isnad criteria — such as reliance on written sources, confirmation by an Imam, multiplicity of transmission paths, and contextual indications concerning the transmitter’s time and condition. These findings have dual significance: first, they provide a foundation for a more precise reevaluation of al‑Kāfī and the other four major Shiʿi hadith collections in light of early methodology; and second, they demonstrate that the ancient method is not only defensible but, as affirmed by certain modern scholars (such as Āqā Ḍiyāʾ al‑ʿIrāqī and al‑Muḥaqqiq al‑Iṣfahānī), holds a solid position within the Usuli system. This research also represents an innovation as the first comprehensive study in this field. حصول اطمینان به صدور روایات از جانب اهل‌بیتk امری بس مهم است. هرگونه خللی در صدور روایت از معصومt ممکن است روایت را از اعتبار ساقط کند. طبق مبانی متأخرانِ سندمحور بیش از نصف روایات کتاب کافی تألیف کلینی دچار ضعف سندی هستند. ولی کلینی که طبق مبنای متقدمان مشی کرده، چنان‌که در مقدمه اذعان دارد، روایات صحیحه را گردآوری کرده است. پژوهش پیش‌ رو به‌دنبال پاسخ به این پرسش است که کلینی با چه معیارهایی به صحت روایت راویان ضعیف حکم کرده است؟ این پژوهش با روش کتابخانه‌ای و شیوۀ توصیفی‌تحلیلی و پژوهشی سامان یافته است. نتیجۀ پژوهش نشانگر آن است که برخی از معیارها و نشانه‌های دال بر صحت روایت راویان ضعیف در کافی بدین قرار است: استفاده از نگاشته‌های اصحاب، استفاده از قراین، شهرت روایت، نقل حدیث در حالت استقامت راویان ضعیف، اعتماد به نگاشته‌های مشهور اصحاب، استفاضۀ اجمالی روایت، تعدد أسناد روایات ضعیف، إنجبار خبر ضعیف با خبر صحیح و استواری متن حدیث.

https://s-hadith.kashanu.ac.ir/article_115343_2cf2f1ae398a1756261337416af47a48.pdf

دانشگاه کاشان حدیث پژوهی 2008-6547 17 2 2025 11 22 Critique of the Tradition of the Permissibility of "Mass Murder" in War نقد و بررسی روایت جواز «کشتار جمعی» در جنگ 35 66 114833 10.22052/hadith.2024.253429.1378 FA محمد علی حیدری مزرعه آخوند دانشیار گروه علوم قرآن و حدیث، دانشگاه یزد، یزد، ایران فائزه السادات قریشی نسب دانشجوی دکتری تفسیر تطبیقی، گروه علوم قرآن و حدیث، دانشگاه یزد، یزد، ایران، نویسندۀ مسئول 0009-0000-4699-2998 بمانعلی دهقان دانشیار گروه علوم قرآن و حدیث، دانشگاه یزد، یزد، ایران Journal Article 2023 08 20 Introduction Jihad and struggle among human societies are inevitable due to human desire for power. Since Islam is considered the most perfect religion, it has paid special attention to the laws of war and established specific regulations for jihad aimed at seeking and upholding justice. From the perspective of the Holy Qur'an, adopting methods of combat that expose individuals to slaughter without distinguishing between combatants and non-combatants is not permissible. Despite this core principle, a tradition exists within the Shīʿa tradition that allegedly permits mass killing in war, thus disregarding the principle of distinction. This tradition is transmitted by Ḥafṣ ibn Ghiyāth from Imam Ṣādiq (as). It was first recorded by Muḥammad ibn Yaʿqūb al-Kulaynī in al-Kāfī and later, in the fourth century AH, by Muḥammad ibn al-Ḥasan al-Ṭūsī in Tahdhīb al-Aḥkām, with a slight variation in the chain of transmission (sanad). This paper undertakes a critical analysis of the aforementioned tradition in terms of its authenticity (sanad) and meaning (dalālah). Materials and Methods In critiquing and analyzing any ḥadīth, the context of its issuance by the Immaculate Imam (as) must be ascertained, and its text (matn) must not contradict the verses of the Holy Qur'an. Accordingly, the present study is structured using a descriptive-analytical methodology. It first investigates the frequency of the tradition in Shīʿa sources, then conducts a Isnad assessment (sanad analysis), and subsequently, examines the text (matn) of the tradition against Qur'anic verses, historical accounts, and jurisprudential rules. Initially, a review of Shīʿa ḥadīth collections, focusing on this specific tradition, indicated that its primary sources are al-Kulaynī's al-Kāfī and, with a different sanad, Shaykh Ṭūsī's Tahdhīb al-Aḥkām. Few later traditionists have transmitted it. Based on the reports in these two books, the transmitters in the respective chains of transmission were scrutinized. The methodology for analyzing the sanad involved: first, identifying common titles in the chains of transmission, extracting potential individuals from biographical sources (Rijāl books), eliminating non-matching individuals by applying the transmitter sequence within the sanad, examining internal textual clues (vocabulary of the sanad, associated information with each name), and performing external analysis (comparative study of similar reports in other tradition sources). Finally, the reliability (wethāqah) and credibility of the transmitters were assessed using authoritative Rijāl sources. In the textual analysis section, the views of exegetes concerning the Qur'anic verses from which the principles and foundations related to the prohibition of mass killing in war can be inferred were gathered and classified. These interpretations were then comparatively assessed against the content of the studied tradition to determine the degree of harmony or conflict between the Qur'anic exegesis and the tradition implication. Similarly, this conceptual comparison was performed between the tradition and historical accounts, jurisprudential rules, and other related ḥadīths on jihad. Results and Findings After examining all the individuals in the chains of transmission, it is concluded that the sanad is flawed due to ʿAlī ibn Muḥammad al-Qāsānī and Qāsim ibn Muḥammad, both of whom are considered weak transmitters. Notably, in both versions of the ḥadīth, Ḥafṣ ibn Ghiyāth and Sulaymān ibn Dāwūd al-Minqarī appear. A review of credible Rijāl books and transmitted reports reveals that these two individuals had Sunnī inclinations, suggesting they may have transmitted this ḥadīth in line with their own views. The textual assessment initially revealed that the tradition contradicts the Holy Qur'an. Specifically, Q2:190 (the Principle of Non-Aggression), Q48: 25 (the Principle of segregation), Q47:8 (the Principle of Peaceful Coexistence), and verses like Q6:164, Q17:15, and Q35:18 establish fundamental principles that collectively imply the prohibition of mass killing in war. For instance, Q2:190 refers to the Principle of Non-Aggression, a fundamental tenet of the laws of war. The phrase "Lā taʿtadū" (do not transgress) in this verse indicates that mass slaughter should not be committed when fighting enemies. Some exegetes have explicitly interpreted Lā taʿtadū as negating the killing of women, children, and the elderly. This stands in stark contrast to the studied tradition, which permits flooding the enemy, burning cities, and killing Muslim women, children, the elderly, and captives in war. The next step in the textual analysis involved comparing the concept of the ḥadīth with other traditions from the Shīʿa Imams (as). These counter-traditions explicitly prohibit the killing of women, the elderly, and children, forbid mass killing, and restrict warfare to non-civilians, thus contradicting the tradition that permits mass killing in war. Similarly, the concept of the ḥadīth was compared with documented historical accounts, and the examined examples were found to be in contradiction with the tradition. Finally, the study of Islamic jurisprudence (fiqh) revealed that jurists based on the jurisprudential maxim "Lā yuqtalū ghayr al-muqātil" (civilians will not be killed), have also critiqued traditions that imply mass killing in war. Conclusion The ḥadīth in question is considered a Shādhdh (anomalous) tradition which is only cited in al-Kulaynī’s al-Kāfī and subsequently in Shaykh Ṭūsī’s Tahdhīb al-Aḥkām, primarily being transmitted by later traditionalists, especially the Akhbārīs. The chain of transmission includes weak transmitters such as ʿAlī ibn Muḥammad al-Qāsānī, Qāsim ibn Muḥammad, and al-Minqarī. Ḥafṣ ibn Ghiyāth and al-Minqarī are among the transmitters who had Sunnī inclinations, suggesting they may have transmitted this ḥadīth based on their own viewpoints. Furthermore, the text of the ḥadīth is in explicit contradiction with: Q2:190, which establish the Principle of Non-Aggression (a respected principle in international humanitarian law), Q48:25, which denotes the Principle of segregation in warfare. The content of the ḥadīth also contradicts other traditions from the Immaculate Imams (as), historical accounts, and the jurisprudential maxim, "Lā yuqtalū ghayr al-muqātil" (civilians will not be killed). در منابع روایی شیعه، روایتی وجود دارد که بر آب بستن بر دشمن، سوزاندن شهرها و نیز جواز کشتار زنان، کودکان، پیران و اسیران مسلمان در جنگ دلالت دارد. این روایت از حفص ‌بن‌ غیاث به نقل از امام صادقt است. اولین‌بار محمد ‌‌بن ‌‌یعقوب کلینی در الکافی روایت فوق را ذکر کرده و پس از وی در قرن چهارم، محمد ‌بن ‌حسن طوسی در کتاب التهذیب ‌الأحکام در ذیل عنوان باب «کیفیة قتال المشرکین و من خالف الإسلام‏» با اندکی تفاوت در سند، آن را ذکر کرده است. پژوهش حاضر به روش توصیفی‌تحلیلی سامان یافته و درصدد است با مقایسه با آیات قرآن کریم، گزارش‌های تاریخی و قواعد فقهی، حدیث مذکور را مورد ارزیابی سندی و محتوایی قرار دهد. درنتیجه مشخص گردید که روایت مذکور مخالف آیات قرآن، احادیث دیگر و قواعد فقهی است و نمی‌تواند مورد پذیرش قرار گیرد.

https://s-hadith.kashanu.ac.ir/article_114833_1f6127898b8c52246ef36182cc83d5f2.pdf

دانشگاه کاشان حدیث پژوهی 2008-6547 17 2 2025 11 22 Validation of the Chain of Transmission (Sanad) and Content (Matn) of the Miʻrāj Traditions in the Exegesis Nūr al-Thaqalayn اعتبارسنجی سند و متن روایات معراجیه در تفسیر مأثور نورالثقلین 67 96 114269 10.22052/hadith.2023.253210.1364 FA آمنه امیدی دانش آموخته مقطع دکتری، رشته علوم قرآن و حدیث، دانشگاه شهید چمران، اهواز، ایران الهام زرین کلاه استادیار گروه علوم قرآن و حدیث، مرکز آموزش عالی اقلید، اقلید، ایران Journal Article 2023 07 07 Introduction Although the principle of the Prophet's Ascension (Miʻrāj), affirmed by explicit Qur'anic verses and Mutawātir traditions, is unanimously accepted by all al-Muslim scholars and cannot be rejected or rationalized away, the diversity of discussions regarding its nature and details (the "how and what") has led to various viewpoints, exegeses, and interpretations, thus making it a controversial subject that is sometimes shrouded in ambiguity. One of the exegetical works that mentions a significant volume of traditions on this topic—some of which are contradictory—is the Nūr al-Thaqalayn exegesis. The differences within these traditions have led to the creation of various perspectives and, consequently, diverse questions and ambiguities about the Miʻrāj. Examples include the number of times the Ascension occurred, the number of obligatory daily prayers imposed during the Miʻrāj, and the manner of seeing God. Therefore, the present research, while extracting the Miʻrāj traditions cited under the relevant verses in this exegesis, undertakes a complete evaluation and subsequent validation of their authority. Materials and Methods Given that the Prophet(pbuh)'s Miʻrāj is a crucial topic addressed in religious sources, especially tradition exegeses; this study utilizes a library-based, analytical, and critical method to evaluate the aforementioned traditions in the tradition exegesis Nūr al-Thaqalayn. The process began by extracting the traditions cited under the relevant verses in the exegesis and categorizing them thematically. Subsequently, the primary source of each tradition in earlier works was investigated, followed by a chain of transmission (sanad) and content (matn) analysis, relying on credible Rijāl (biographical) sources and other relevant texts. Results and Findings The analysis indicates that Ḥuwayzī, regarding the vision of God, the quality of the Miʻrāj, and the obligation of daily prayers, selected traditions that are generally consistent and authoritative in terms of chain of transmission (sanad) and content (matn). However, regarding the number of times the Miʻrāj occurred, he cited two sets of traditions. Based on specific criteria, the traditions indicating the Miʻrāj occurred twice are preferred. Conversely, the traditions he cited concerning the number of daily prayers are disputable and subject to criticism regarding their chain and content. Another category of traditions he included within the Miʻrāj discussions relates to the designation of Imam Ali (as) as the Prophet's successor. Although these traditions do not have a fully reliable chain, their content is deemed authentic. Conclusion The Miʻrāj traditions mentioned in Nūr al-Thaqalayn include those that explain the number of times the Ascension occurred, the quality of the event, and the incidents that took place during it. Among these incidents are the vision of God, the obligation and determination of the number of daily prayers, and the designation of Imam Ali (as) as the Prophet's successor. Ḥuwayzī's approach in citing these themes is inconsistent: for issues like the vision of God, the quality of the occurrence, and the obligation of prayer during the Miʻrāj, he cited traditions that are reliable in terms of sanad and matn. However, concerning themes such as the total number of daily prayers, unreliable traditions are observed, which are weak in terms of sanad and matn and are questionable. Nevertheless, he cited both sets of traditions regarding the number of times the Miʻrāj occurred. This divergence in his approach to citing traditions, in a way, demonstrates his Ijtihād (independent judgment) in selecting traditions. Furthermore, this research highlights which topics related to the Miʻrāj are areas of difference and contention within Shi'a thought and which are matters of consensus. Simultaneously, this contention is not of a nature that necessitates dismissing all traditions; rather, by applying criteria for preference—especially the preference based on sanad and matn validity—some traditions are prioritized over others. معراج پیامبر2 از مباحث مهمی است که در منابع دینی به‌ویژه تفاسیر روایی به آن پرداخته شده است. یکی از این تفاسیر که در آن میزان قابل توجهی روایت دراین‌باره آمده که گاه هم متفاوت‌اند، تفسیر نورالثقلین است. تفاوت این روایات منجر به ایجاد دیدگاه‌ها و درنتیجه، ابهام و سؤالات گوناگون در مورد معراج شده است. لذا این پژوهش با به‌کارگیری روش کتابخانه‌ای، تحلیل و بررسی داده‌ها، ضمن ارزیابی سند، متن و خاستگاه روایات معراجیه، به تعیین رویکرد مفسر دراین‌باره پرداخته و با توجه به محورهای مطرح‌شده در این روایات، به این نتیجه دست یافته است که حویزی در ارتباط با رؤیت خداوند، کیفیت معراج و وجوب نمازهای یومیه، روایاتی را گزینش کرده که غالباً یکدست بوده و به‌لحاظ سندی و متنی مورد تأییدند. درعین‌حال در ارتباط با تعداد دفعات معراج دو دسته روایت ذکر کرده که با در نظر گرفتن معیارهایی، روایات دال بر دومرتبه بودن معراج، ترجیح دارند. این درحالی است که روایات منقول از وی دربارۀ تعداد نمازهای یومیه به‌لحاظ سندی و متنی قابل مناقشه و محل نقد هستند. دستۀ دیگر از روایاتی که وی در قالب مباحث معراج آورده، مربوط به معرفی حضرت علیt به‌عنوان جانشین پیامبر2 است. اگرچه این روایات سند کاملاً موثقی ندارند، به‌لحاظ متن معتبرند.

https://s-hadith.kashanu.ac.ir/article_114269_18aed6346cab78348369199f5bedd3e4.pdf

دانشگاه کاشان حدیث پژوهی 2008-6547 17 2 2025 11 22 A Semantic Analysis of Hadiths from Both Sects (Shia and Sunni) Regarding the Pool of Kawthar and Its Characteristics بررسی دلالی روایات فریقین در مورد حوض کوثر و ویژگی‌های آن 97 130 115125 10.22052/hadith.2024.253714.1393 FA رضا نوروزی دانشیار گروه معارف اسلامی دانشگاه قم، قم، ایران میثم دوست محمدی استادیار گروه آموزش معارف اسلامی، دانشگاه فرهنگیان، تهران، ایران، (نویسنده مسئول) خداداد سالاری سلاجقه مربی گروه آموزش معارف اسلامی، دانشگاه فرهنگیان، تهران، ایران Journal Article 2023 11 10 Introduction One of the important issues in examining eschatology and its dimensions is the matter of the stations of resurrection at which human beings undergo reckoning. In the hadith sources of both sects, numerous hadiths exist regarding approximately fifty stations on the Day of Resurrection, some of which are merely mentioned by name without detailed information. However, one station about which numerous hadiths describing its attributes and characteristics have been reported in detail is the station of the "Pool of Kawthar." According to these hadiths, the Noble Prophet (pbuh) will be stationed on the Day of Resurrection beside the Pool of Kawthar alongside the Quran and the Ahl al-Bayt (pbuh), and the believers and inhabitants of paradise will enter and drink from the water of this pool, which is one of the important divine blessings. Both Shia and Sunni traditions have acknowledged the Pool of Kawthar as one of the important stations of resurrection, and various materials exist in the books of both sects regarding the reality and characteristics of this pool, the examination and analysis of which is of considerable importance. Materials and Methods This research has employed a descriptive-analytical method with a comparative approach to examine the hadiths of both sects regarding the "Pool of Kawthar." In the first step, verses and traditions related to the "Pool of Kawthar" were collected from primary hadith sources of Shia and Sunni traditions. From Shia sources, books such as al-Kāfī by al-Kulainī, Biḥār al-Anwār by al-Majlisī, al-Iʿtiqādāt by al-Ṣadūq, Baṣāʾir al-Darajāt by al-Ṣaffār, and Tafsīr al-Qummī were examined. From Sunni sources, Ṣaḥīḥ al-Bukhārī, Ṣaḥīḥ Muslim, Sunan al-Tirmidhī, Musnad Aḥmad ibn Ḥanbal, and other first-tier Sunni hadith books were studied. In these sources, hadiths related to the fundamental existence of the "Pool of Kawthar" and its characteristics were identified and extracted. Subsequently, these hadiths were examined in terms of chain authenticity based on the opinions of hadith scholars from both sects. In the next stage, the content of the hadiths was analyzed from a semantic perspective, and their common and distinctive themes were extracted. To establish the semantic tawātur of the Pool of Kawthar, reference was made to the views and opinions of prominent hadith scholars and scholars from both Shia and Sunni traditions. In examining the characteristics of the Pool of Kawthar, topics such as the pool's location, its water-bearer, its expanse and dimensions, the number of cups, and the quality of its water were analyzed comparatively. Finally, the findings were explained coherently, and conclusions were drawn. Results and Findings The findings of this research demonstrate that the fundamental existence of the "Pool of Kawthar" possesses semantic tawātur in the hadith sources of both sects. In Shia sources, the Ḥadīth al-Thaqalayn, whose authenticity is agreed upon by Shia scholars, explicitly refers to the existence of the Pool of Kawthar. In Sunni sources as well, numerous hadiths from more than sixty companions have been narrated regarding the "Pool of Kawthar," which have been compiled in Ṣaḥīḥ al-Bukhārī, Ṣaḥīḥ Muslim, and other first-tier hadith books. Prominent Sunni scholars such as Ibn ʿAbd al-Barr, Qāḍī ʿIyāḍ, al-Nawawī, Abū al-ʿAbbās al-Qurṭubī, Ibn Ḥajar al-ʿAsqalānī, Ibn Kathīr, and others have considered the existence of the Pool of Kawthar to be mutawātir and have deemed belief in it obligatory for every accountable person. Regarding the location of the Pool of Kawthar, most Sunni scholars believe that this pool is situated after the Ṣirāṭ and cite hadiths in which the Noble Prophet mentioned the meeting place with the companions first at the station of the Ṣirāṭ, then the scale, and then the pool. Furthermore, considering that the pool's source originates from the rivers of paradise and the Ṣirāṭ is positioned over the fire of hell, the pool must be after the Ṣirāṭ so that the rivers of paradise can flow into it. According to hadiths present in the sources of both sects, the water-bearer of the Pool of Kawthar is the Commander of the Faithful, ʿAlī (as). In Shia sources, hadiths have been narrated from Imam al-Riḍā (as) and Imam ʿAlī (as) that the Noble Prophet (pbuh) requested from God that Imam ʿAlī (as) quench the community from the pool. In Sunni sources as well, similar hadiths have been narrated that introduce Imam ʿAlī (as) as the water-bearer of the Pool of Kawthar, and there also exist hadiths indicating that Imam ʿAlī (as) drives away hypocrites and disbelievers from the pool. Regarding the expanse of the Pool of Kawthar, numerous hadiths exist in the sources of both sects that describe the pool's length and width as equivalent to the distance between various cities such as Ṣanʿāʾ and Aylah, Mecca and Jerusalem, ʿUmmān and Aylah, and the like. Despite apparent differences in these hadiths, scholars of both sects believe that the purpose of mentioning these distances is to approximate the immense expanse of the Pool of Kawthar to the minds of the audience, not to determine its precise dimensions. Additionally, the hadiths state that the pool's length and width are equal to each other; that is, the pool is square in shape. Conclusion From the totality of the examinations conducted, it can be concluded that the Pool of Kawthar, from the perspective of both Shia and Sunni traditions, possesses semantic tawātur and is located after the Ṣirāṭ on the Day of Resurrection. Its cupbearer is Imam ʿAlī (as). This pool possesses an extremely vast expanse and countless cups numbering as many as the stars of the sky exist around it, so that the very large number of individuals who enter to drink from the pool's water may be quenched, which indicates the extremely great success of the Noble Prophet (pbuh) in guiding humanity. The findings of this research indicate that the station of the Pool of Kawthar on the Day of Resurrection is in fact the manifestation and epiphany of receiving guidance in the world, and those who have followed the path of divine guidance in the world and have followed the Prophet (pbuh), the Quran, and the Ahl al-Bayt (as) will enter the Pool of Kawthar and attain the elevated degrees of monotheism. متون دینی شیعه و اهل‌سنت دربرگیرندۀ معارف عمیقی دربارۀ «حوض کوثر» است. بررسی تطبیقی این متون برای شناخت این آموزۀ دینی که یکی از معارف عمیق اسلام است، ضروری است؛ ازاین‌رو، این نوشتار با روش توصیفی‌تحلیلی به تبیین، تحلیل و تطبیق دیدگاه شیعه و اهل‌سنت در مورد اصل وجود «حوض کوثر» و ویژگی‌های آن پرداخته ‌است. یافته‌های این پژوهش نشان می‌دهد که از منظر فریقین، اصل وجود «حوض کوثر» تواتر معنوی دارد و این حوض در قیامت پس از «صراط» قرار دارد و ساقی آن امام علیt است. حوض کوثر دارای وسعت بسیاری زیادی است و جام‌های بی‌شماری در اطراف آن وجود دارد، زیرا افراد بسیاری برای نوشیدن از آب حوض به این موقف وارد می‌شوند و این نشان‌دهندۀ موفقیت بسیار زیاد پیامبر اکرم2 در هدایت انسان‌هاست؛ زیرا موقف حوض کوثر در قیامت، درحقیقت ظهور و تجلی دریافت هدایت در دنیاست و کسانی که در دنیا مسیر هدایت الهی را دنبال کرده‌اند، به حوض کوثر وارد می‌شوند.

https://s-hadith.kashanu.ac.ir/article_115125_a3de28868052aaf6baadaeba5de37da0.pdf

دانشگاه کاشان حدیث پژوهی 2008-6547 17 2 2025 11 22 Discourse Analysis of Imam Sadiq (as)'s Traditions Regarding the Quality of Confronting an Oppressive Ruler گفتمان‏کاوی روایات امام صادق درخصوص کیفیت مواجهه با حاکم جائر 131 160 114842 10.22052/hadith.2024.253800.1399 FA فتحیه فتاحی زاده استاد گروه علوم قرآن و حدیث، دانشکده الهیات، دانشگاه الزهراء، تهران، ایران سیده زینب گلابگیرنیک دانشجوی دکتری گروه علوم قرآن و حدیث، دانشکده الهیات، دانشگاه الزهراء. تهران، ایران، نویسنده مسئول Journal Article 2024 01 08 Introduction Nowadays, attention to Fighf al-Hadith has led to the fact that, in addition to the usual and traditional methods, various methods of text analysis have found their special place among al-Muslim researchers and its application opens new horizons of understanding religious texts in front of them. The time of Imam Sadiq's life (as) is full of political and social events and also the arena of conflict of jurisprudential and theological opinions. Considering the density of his jurisprudential and theological traditions and on the other hand, historical reports indicating the Imam's lack of cooperation with the uprisings and numerous requests to accept the caliphate at that time, attention has always been paid to the dimensions of cadre building, human resource training and Islamic culture building by him. But what has been neglected in a way is the analysis of the discourse governing the traditions with the content of the quality of encountering the unjust ruler, which has the capacity to reveal the hidden corners of Imam's thought and action (pbuh) in this regard. Materials and methods The importance of the knowledge of Fiqh al-Hadith and enriching it has always been of interest to al-Muslim thinkers. The use of new tools and knowledge, considering the considerations of understanding religious texts, can be defined in this direction and bring valuable results. In the present article, by applying the Padam discourse analysis method, we examine and analyze those traditions of Imam Sadiq (as) whose content is related to instructions that reveal the quality of confronting the unjust ruler and his ruling apparatus for his followers. In the discourse analysis method based on "PADAM" two elements, "context" and "hypertext," play a decisive role in creating and discovering explicit and implicit meanings beyond the text. In fact, understanding intertextual relationships inside and outside the hadith text is the most fundamental factor in discovering the meanings of spoken and unspoken words and determining the central signifiers and other related matters. In the Padam method levels for analyzing non-religious texts, five levels have been determined to explain the relationship between text and hypertext in various social, political, cultural, etc. fields. However, in the discourse analysis of "religious texts," these five levels are named five spaces, which reflect the "textual and intertextual space" effective in creating narrative discourse. These five spaces are: structural space, semantic space, communication space, discursive space, meta-discursive space (Bashir, 2016, pp. 273-277). In this research, while analyzing the text of the relevant traditions in five different spaces, the backgrounds of issuance and the political, social, and cultural conditions of these traditions have also been examined. The number of traditions studied is twenty-one hadiths, which have been collected by the library method. The basis of its enumeration is hadith books before the fifth century AH, some of which are transmitted with a higher frequency in the sources, and efforts have been made to examine more traditions that contain multiple and non-repetitive contents. Results and Findings A review of hadiths on the topic of the present study shows that, in relation to the linguistic structures of the traditions, we generally witness sentences with a known structure, certainty, and emphasis, as well as explanatory statements in the form of injunctive sentences. The content of the hadiths includes instructions to take specific actions, warnings, explanations, corrections and reforms of the audience's mindset, reproaches, and rarely questions. In the semantic realm, we encounter a collection of "is's" and " oughts" in the arena of ideological facts and the social life of Imam Ali's followers (as), which are explained by Imam Ali (as). Careful consideration of these themes reveals that, in addition to creating the notion of the "illegitimacy of the unjust ruler" for the audience, it prescribes othering and attempts to demarcate and, in most cases, avoid it in various ways. Regarding the examination of the type of application of communication approaches in this area, except for one recommendation that shows a conservative approach, we witness a defensive and explanatory approach in most of the traditions. The analysis of the semantic space of the hadiths indicates the explanation of the close relationship between "obedience," "assistance," "criteria for evaluating human action," and "the outcome of affairs" with the recognition of the righteous and just Imam and the unjust ruler and the type of action in this regard, and the quality of relations and its exceptions can also be seen in various traditions. To analyze the discursive space of the traditions, considering the situational context, the socio-political and cultural conditions of the time of Imam Sadiq (as), the rival currents in the two arenas of politics and culture were examined. Finally, since in the analysis of the meta-discursive space of the traditions, attention is also paid to the diachronic level of discourse, the central signifier and its signifieds, although formed in a specific situational context, the examination of the traditions of the Holy Prophet (pbuh) and the Imams (as) in this regard, indicates its trans-temporality in the system of Shia discourse in the face of multiple rival discourses. With these explanations, in the narrative discourse model of the Imam (as), each of the signifieds naturally has consequences. For example, not assisting the unjust ruler at various levels, and on the other hand, replacing a righteous non-governmental arbitrator in the disputes between the Shiites and not being greedy for the benefits of cooperating with the unjust ruling system, while in practice conveying the message of not recognizing the ruling system, weakens the ruling power and strengthens the discourse and hegemony of the "insider" front. Conclusion The outcome of the analysis of the hadiths narrated from Imam Sadiq (as) regarding the subject of this research based on the Padam discourse analysis method is that in contrast to the discourses of the ruling power represented by the Umayyads and Abbasids, as well as scientific and cultural discourses other than Shia Imamiyyah, which were led by the Kharijites and the leaders and intellectual supporters (jurists) of the uprisings, the discourse of "illegitimacy of the unjust ruler" was raised by the Imam (as). This discourse, which generally affected all aspects of the lives of the Shiites, determined their duty in relation to how to deal with the unjust ruler and his ruling system. This discourse included different dimensions, including negative strategies such as "non-assistance," "non-greed," and "application of alternative rule," and on the other hand, positive strategies of "attention to the considerations of war with the enemy," "recognition and obedience to the righteous Imam," and the concept of "superior jihad" against the unjust ruler. It is obvious that in prescribing multiple strategies in this regard, which are defined under the central signifier of "illegitimacy of the unjust ruler," there are exceptions such as cooperation with the unjust ruling system to assist religious brothers or have a positive effect in that arena, and on the other hand, the necessity of influencing and accepting the word of justice as the best jihad against the unjust ruler has also been considered. Therefore, passive action in this regard has multiple consequences such as "acceptance or non-acceptance of deeds," "being subject to divine punishment or salvation," etc. in the personal sphere and "participation in the sin and oppression of the unjust ruler" in the social sphere, which in contrast, active action with regard to the defined strategies ultimately strengthens the discourse of truth and weakens the discourse of falsehood. اهمیت دانش فقه‌الحدیث و غِنابخشی به آن همواره مورد توجه بوده است. بهره‏گیری از دانش‏های جدید نیز با توجه به ملاحظات فهم متون دینی می‏تواند در این راستا تعریف شود. در این پژوهش با کاربست روش تحلیل گفتمان پدام به گفتمان‌کاوی مجموعه روایات امام صادقt در موضوع چگونگی مواجهه با حاکم جائر پرداخته شده است. در این مقاله با بررسی روایات در بسترهای فکری، علمی و سیاسی و با تحلیل آن‏ها در پنج فضای متفاوت، الگویی منسجم در این خصوص به دست آمد. نتایج حاصل شده در این زمینه ضمن نشان دادن نقاط افتراق با دیگر جریان‌ها و گفتمان‌های فکری و سیاسی در این زمینه، حاکی از طرح گفتمانی با دال مرکزی «عدم مشروعیت حاکم جائر» در مقابل دیگر گفتمان‏های متخاصم و هم‏عرض با شیعۀ امامیه است. برایند تحلیل روایات نشانگر راهبردهایی در سطوح سلبی و ایجابی، برای پیروان است که کنش منفعلانه در این خصوص پیامدهای سوء فردی و اجتماعی به همراه داشته و درمقابل، واکنش فعالانه در این عرصه می‏تواند زمینۀ تقویت قدرت و تسلط گفتمان جبهۀ حق را فراهم کند.

https://s-hadith.kashanu.ac.ir/article_114842_ed83554021755faca80b818defd0bf97.pdf

دانشگاه کاشان حدیث پژوهی 2008-6547 17 2 2025 11 22 Defending the Authenticity and Credibility of the Historical Hadith Tradition of Qaḍīb Mamshūq دفاع از اصالت و اعتبار روایت تاریخی حدیث قضیب ممشوق 161 200 114440 10.22052/hadith.2024.254032.1416 FA حسین ستار دانشیار گروه علوم قرآن و حدیث، دانشگاه کاشان، کاشان، ایران سکینه انصاری کارشناس‌ارشد گروه علوم قرآن و حدیث، دانشگاه کاشان، کاشان، ایران Journal Article 2024 01 16 Introduction The historical tradition of Qaḍīb Mumshūq, which refers to Prophet Muhammad’s demand for retribution during the final days of his life, is among the ethically oriented reports in the Prophetic sīra. This account, transmitted in both Sunni and Shiʿi sources, has over the centuries—particularly in modern times—been subjected to serious critiques of its chain of transmission, textual content, jurisprudential implications, and theological foundations. The earliest well-known critique was offered by Ibn al-Jawzī, followed by other critics who, citing the weakness of transmitters such as ʿAbd al-Munʿim Ibn Idrīs and the incompatibility of the content of the report with jurisprudential principles and the doctrine of prophetic infallibility, have judged it to be fabricated or weak. The present study, while acknowledging that this report belongs to the category of akhbār muntaqila (reports transmitted from Sunni sources into Shiʿi tradition), seeks to defend the authenticity and validity of its core tradition, arguing that the criticisms raised—especially when distinguishing between the ethical and jurisprudential aspects of the account—can be adequately addressed. Materials and Methods This research employs a descriptive-analytical method with a library-based approach. Its primary aim is to evaluate and critique the arguments of the detractors and subsequently defend the credibility of the Qaḍīb Mamshūq tradition, with particular focus on Shaykh al-Ṣadūq’s transmission in al-Amālī. The research corpus consists of primary hadith and historical sources from both Sunni and Shiʿi traditions (notably al-Amālī of al-Ṣadūq, al-Ṭabarānī’s al-Muʿjam al-Kabīr, and the works of critics such as Ibn al-Jawzī and contemporary scholars). The sample under study is the Qaḍīb Mamshūq tradition itself and the critiques associated with it. Data collection tools include extraction of information from primary texts and secondary studies. The analytical method proceeds as follows: first, the transmission history of the tradition in Shiʿi and Sunni sources is briefly outlined. Next, critiques of the chain of transmission (particularly concerning al-Ṭabarānī and al-Amālī) and textual critiques (such as conflicts with jurisprudential rules of retribution and the foundations of infallibility) are systematically identified and categorized. In the subsequent stage, through comparative isnād analysis, the chain of transmission in al-Ṣadūq’s al-Amālī—which lacks transmitters accused of fabrication such as ʿAbd al-Munʿim Ibn Idrīs—is examined through rijāl evaluation, and its strength is demonstrated. Finally, by means of content analysis and lexical study of key terms such as “qiṣāṣ,” and by distinguishing historical-ethical perspectives from purely jurisprudential ones, the textual critiques are addressed. An exploration of the motives of certain critics also forms part of this analysis. Results and findings The findings of this study can be presented in two domains: chain of transmission (isnād) and textual/content analysis. Findings pertaining to Isnād: Examination shows that the main critique of Sunni scholars (such as Ibn al-Jawzī) is directed at al-Ṭabarānī’s chain, which includes ʿAbd al-Munʿim Ibn Idrīs—a transmitter accused of fabrication. However, the chain of the same report in Shaykh al-Ṣadūq’s al-Amālī follows a different and more reliable path: Muḥammad Ibn Ibrāhīm al-Ṭālaqānī → Muḥammad Ibn Ḥamdān al-Ṣaydalānī → Muḥammad Ibn Muslimah al-Wāsiṭī → Yazīd Ibn Hārūn → Khālid al-Ḥadhdhāʾ → Abū Qalābah (ʿAbd Allāh Ibn Zayd al-Jarmī) → Ibn ʿAbbās. Rijāl analysis of this chain indicates that its transmitters are largely trustworthy figures within Sunni tradition, and Shiʿi rijāl authorities have not raised serious objections against them. Therefore, the judgment of weakness or fabrication applied to al-Ṭabarānī’s chain cannot be extended to the distinct and earlier transmission of Shaykh al-Ṣadūq. Findings from Textual and Content Analysis: In response to content-based critiques, the findings demonstrate: Distinction between Ethics and Jurisprudence: The core of the defensive argument lies in separating the ethical-pedagogical dimension of the tradition from jurisprudential inference. The Prophet, at the height of piety and sensitivity toward ḥuqūq al-nās (the rights of others), sought to remove even the slightest trace of unintended harm, even though Islamic law does not impose retribution (qiṣāṣ) for unintentional acts or striking with a staff. This conduct reflects the Prophet’s “exalted character” (khuluq ʿaẓīm), not a legal ruling. Supporting this view is the fact that al-Ṣadūq did not include this report in his jurisprudential works such as Man lā yaḥḍuruhu al-faqīh. Analysis of the Term “Qiṣāṣ”: The usage of qiṣāṣ in this tradition corresponds to its lexical meaning (pursuit, retaliation, or compensation for an act), rather than its technical juridical sense (specific corporal punishment). Internal textual indicators—such as references to “retribution in the Hereafter” and the request for a substitute to undergo retribution—support this lexical interpretation. Implicit Acceptance by Scholars: The citation of passages from this tradition by numerous classical and contemporary Shiʿi jurists (such as Ayatollah Nāʾīnī, al-Khūʾī, and Makārim Shīrāzī) in various jurisprudential and ethical discussions indicates their implicit acceptance of the report’s credibility, or at least the absence of any definitive conflict with foundational principles. Positive Transmitted Reports: Although this tradition qualifies as a khabar muntaqal (a report transmitted from Sunni sources into Shiʿi tradition), it belongs to the category of sound and acceptable transmitted reports. Its shared transmission across traditions strengthens rather than weakens its credibility. Conclusion Based on the isnād and textual analyses presented, it can be concluded that the Qaḍīb Mamshūq tradition—at least in Shaykh al-Ṣadūq’s transmission—possesses a defensible degree of credibility. The isnād critiques are primarily directed at other transmissions (such as that of al-Ṭabarānī), while the chain in al-Amālī demonstrates relative reliability. On the other hand, the major textual critiques are resolved when one considers the fundamental distinction between the Prophet’s ethical conduct and jurisprudential inferences, as well as through a lexical interpretation of the key term qiṣāṣ. This tradition, rather than serving as a jurisprudential precedent, symbolizes the Prophet’s utmost sensitivity and piety regarding the rights of others, and his effort to clear his conscience even of unintended effects. Accordingly, it may be accepted as a credible historical-ethical report, and its positive transmission from Sunni to Shiʿi sources can be regarded as a sign of shared values in honoring the Prophetic sīra. ازجمله گزارش‌های تاریخی در سیرۀ اخلاقی پیامبر عظیم‌الشأن2 در حق‌الناس، روایتی تاریخی است که به حدیث قضیب ممشوق شهرت یافته است. این روایت نقلی است در قصاص‌خواهی پیامبر2 در آخرین روزهای عمرشان در مسجدالنبی و تقاضای قصاص ازطرف یکی از صحابه به‌سبب وارد کردن ضربه‌ای غیرعامدانه ازسوی رسول‌الله بدو.پس از نقل مکرر آن در طی قرون گذشته، این سخن در دورۀ اخیر مورد بررسی و نقد جدی‌تری قرار گرفته؛ هرچند نقدی از آن را در دوران گذشته اولین‌بار ابن‌جوزی به دست داده است. روایت یادشده پس از نقد سندی و متنی و کلامی و فقهی و اخیراً نقد روایت‌شناسی و نیز پیگیری روایت در اخبار منتقله مورد توجه منتقدان قرار گرفته است. مقالۀ پیش رو با نگاهی انتقادی به نقدهای سندی و متنی روایت یادشده، هم سند روایت را قابل قبول/صحیح دانسته و هم تنافی آن را با قواعد فقهی مسلم فریقین و نیز مبانی کلامی مردود دانسته و از اعتبار این سخن که بیش از فقه بر اخلاق والای پیامبر/خلق عظیم مبتنی است دفاع می‌کند. به دیگر سخن، این حدیث در باب اخلاق قابل استناد و ارزیابی است نه فقه و بین این دو فاصله و تمایز است. سیرۀ پیامبر2 رفتاری اخلاقی است که جنبۀ فقهی لزوماً در آن مورد توجه نیست. بااین‌حال این نوشتار مدعی است که این روایت ازجمله روایات منتقلۀ مثبت/صواب است و منتقله بودن سبب ضعف آن نمی‌شود که هیچ، به‌سبب تلقی به قبول آن در فریقین باعث تقویت آن می‌شود.

https://s-hadith.kashanu.ac.ir/article_114440_3361ae646415ebc1d8c36a7fe61df314.pdf

دانشگاه کاشان حدیث پژوهی 2008-6547 17 2 2025 11 22 The transmitter's teachers, a source to know him better; Example: A survey of the teachers of Abul Mufaḍḍal al-Shaybani مشایخ یک راوی، منبعی برای شناخت بهترِ او؛ نمونه: بررسی استادانِ ابوالمفضّل شیبانی 201 232 114840 10.22052/hadith.2024.254119.1422 FA محمد عافی خراسانی دانشجوی دکتری گروه علوم قرآن و حدیث دانشکدگان فارابی دانشگاه تهران، قم، ایران، نویسنده مسئول حامد دژآباد دانشیار گروه علوم قرآن و حدیث دانشکدگان فارابی دانشگاه تهران، قم، ایران Journal Article 2024 01 03 Introduction It seems that regardless of the Rajali sources, there are other evidences that can reveal other aspects of the transmitters' personality in some cases. One of these evidences is the examination of transmitter’s Hadith Chains of tradition (Silsilah Sanad) and the contents of the hadiths of the transmitter; So that even in the sources of Rajali, sometimes the exact same method has been used to judge the transmitter. One of the most important aspects of analyzing the Sanads of a transmitter is the examination of his teachers and Shaykhs. It seems that the knowledge and analysis of the transmitter's teachers can be a document - although weak - to discover significant points about the transmitter from various aspects, including his personality, interests and religious affiliations. This article seeks to analyze the hadith documents of Abu al-Mufaḍḍal - one of the most active muhaddiths in the Shia and Sunni hadith fields - and by focusing on the analysis of his teachers, to examine these three axes in a more detailed understanding of him and to explore a new path in discovering his personality traits, independent of the Rijali sources. Materials and Methods In the beginning, you must collect the names of the transmitter's teachers, and for this purpose, one should not be limited to the authoritative sources that list the names of the transmitter's teachers, but one should consider all the hadith’s Sanads, etc., in which the transmitter's name is mentioned, and thus compile the list of his teachers completely. Then, the teachers that he narrated a lot from should be separated from the other teachers because it's much more likely that the transmitter is influenced by the first group. And in general, we have to examine each and every one of his teachers from different respects such as religion, mindset, Hadith approaches, interests, personality, and if possible, compare them with the documents left by the transmitter himself to clarify the gravity of their influence on him. Results and Findings: Some of Abu al-Mufaḍḍal's teachers who probably had an impact on his personality are as follows: Muhammad bin Ṣaliḥ Ijli Sawi, who was the teacher of literature and etiquette of Abu al-Mufaḍḍal and his first teacher. There are traces of Imamism in him, which is very noteworthy. However, among his many teachers, it seems that he has remarkable similarities with his teacher, Ibn Uqda, in various points, such as: intellectual confrontation with Ahl al-Hadith despite interacting with them in the transmission of hadiths, interest in writing on some special topics, fascination with collecting as many hadiths as possible and reaching the rank of "Hāfiẓ" and similarities in religious affiliations. Considering the set of these similarities, it seems that his influence from Ibn Ughda cannot be denied, and no other hadith figures can be found who has this volume of various evidences in influencing Abu al-Mufaḍḍal. Also, Abu al-Mufaḍḍal has been student of a considerable number of followers of various religions and schools of thought, some of these teachers were among the great figures in that religion. Such a thing at this level is rarely seen in the Imami Muhaddiths. Conclusion By looking at all the teachers of Abu al-Mufaḍḍal and comparing their approaches, the following points about Abu al-Mufaḍḍal become clear: Considering Ijli Sawi's affiliates with Imamiya and that he was the teacher of etiquette and literature of Abu al-Mufaḍḍal, the probability of Abu al-Mufaḍḍal's affiliates with Imamiya - at least in the early stages of his life - is high. However, among the numerous teachers of Abu al-Mufaḍḍal, he is probably the most influenced by Ibn Ughda, including in the following issues: how to interact with Ahl al-Hadith, hadith approaches and some religious tendency. The amount of religious diversity among Abu al-Mufaḍḍal's teachers is very high, and this probably can be an indication of Abu al-Mufaḍḍal's religious tolerance and his great interest in reaching the position of "Hāfiẓ". The analysis of Abu al-Mufaḍḍal 's teachers shows that even if he was an Imami, apparently he was not trained in the hadith schools of the Imamiyyah, and as a result, in his etiquettes, he did not resemble the Imami hadith scholars much, and because he received hadiths from different schools of thought, such as the Zaydiyyah and the Ashab al-Hadith, he probably received some influences from them - at least in the Ulum al-Hadith and its methods - however, he had serious differences with the Ashab al-Hadith, both in terms of thought and method. برای شناخت راویان حدیث، معمولاً فقط به سخنان رجالیان دربارهٔ ایشان بسنده می‌شود؛ حال‌آنکه قرینه‌های دیگری نیز وجود دارند که گاه می‌توانند ما را به شناسایی بهترِ راویان رهنمون‌ سازند. یکی از این قرینه‌ها، بررسی مشایخِ یک راوی و نوع رابطهٔ وی با ایشان است. در این مقاله، برای روشن‌تر شدن این قرینه، بر روی یک محدث خاص به نام ابوالمُفَضَّل شَیْبانی (د ۳۸۷ق) تمرکز شده‌ که محدثی مشهور و دارای انبوهی از مشایخ بوده است. در این مقاله، تلاش شد تا جدا از داده‌های منابع رجالی، از راه تحلیل مشایخ ابوالمفضل نیز به شناخت دقیق‌تری دربارهٔ وی دست‌ یافته ‌شود. در این راستا، با تحلیل ویژگی‌های علمی و مذهبی در مجموعهٔ استادان ابوالمفضل و مقایسۀ آن‌ها با ویژگی‌های خودِ او، روشن شد که با توجه به تنوع مذهبی بالا در میان مشایخ وی، به‌ نظر‌ می‌رسد وی بیشتر به فراوانی شمار احادیثِ خود، قرب اسناد و دستیابی به رتبهٔ «حافظ» اهمیت می‌داده و حساسیت چندانی روی مذهب استادانش نداشته است. همچنین این تنوع مذهبی نشان از رشد نیافتنِ ابوالمفضل مطابق با منش‌های حدیثیِ امامیه دارد و می‌تواند چراییِ تفاوت‌های محسوس در سندهای وی با نوعِ سندهای محدثان امامیه را تااندازه‌ای روشن سازد. افزون بر این، روشن شد که در میان انبوه مشایخ ابوالمفضل، احتمالاً ابن‌عقده (د ۳۳۲ق) بیشترین تأثیر را بر شخصیت وی از جهت‌های گوناگون داشته است؛ ازجمله گرایش‌های مذهبی، علاقه به موضوعاتی خاص برای تألیف و شیفتگی به دانش حدیث و حافظ ‌بودن.

https://s-hadith.kashanu.ac.ir/article_114840_ba4e13387dce24a44f16d87e8e14f541.pdf

دانشگاه کاشان حدیث پژوهی 2008-6547 17 2 2025 11 22 Analytical study and discovery of the relationship between "Self-conceit" (‘ujb) and "Horror" (Waḥsha) in the hadith "Indeed, the most terrible of the wicked is the ajab" بررسی تحلیلی و کشف رابطۀ «عُجب» و «وحشت» در حدیث «إن أوحش الوحشة العجب» 233 262 114839 10.22052/hadith.2024.254320.1432 FA فاطمه کاشانی جعفری دانشجوی دکتری گروه قرآن و حدیث، دانشگاه قم، قم، ایران. و طلبۀ سطح سه فقه و اصول جامعة الزهرا قم، نویسندۀ مسئول، علی احمد ناصح استاد گروه قرآن و حدیث، دانشگاه قم، قم، ایران Journal Article 2024 01 28 Introduction The ethical vice of ‘ujb (self-conceit), defined as the attribution of virtues to oneself, is one of the major plagues of individual and social conduct in the Islamic system of knowledge. A key consequence highlighted in the hadith “Indeed, the most terrible of the wicked is the self-conceit (innā awḥash al-waḥshati al-‘ujb)” from Nahj al-Balagha (Wisdom 38), is waḥsha (terrifying). This study analytically examines the causal link between these two concepts. It addresses core questions: What is the precise meaning of ‘waḥsha’ in this tradition? How does ‘ujb mechanically produce waḥsha? And Why is this kind of horror called “the most terrifying”? Through textual analysis, this research elucidates the underlying dimensions of this relationship within Islamic hadith scholarship. Materials and Methods A descriptive-analytical methodology rooted in hadith textology was employed. The process involved: 1) Lexical Analysis: Precise semantic investigation of ‘ujb and waḥsha using classical Arabic lexicons (e.g., Ibn Fāris, al-Muṣṭafawī) to distinguish them from related terms like kibr (arrogance) and khawf (fear). 2) Textual Validation: Assessing the hadith’s reliability through source criticism (Nahj al-Balagha), content analysis (consistency with Islamic doctrine), and isnād examination. Although its chain is technically weak, strong peripheral evidences (qarā’in)—including its presence in authoritative early Shiʿi (e.g., al-Kulaynī’s al-Kāfī, al-Ṣadūq’s Man lā Yaḥḍuruhu al-Faqīh) and Sunni sources (e.g., al-Jāḥiẓ’s Mi’at Kalimah)—support its authentic provenance. 3) Forming a Scholarly Dossier: Systematically collecting and categorizing congruent traditions on the definition, condemnation, and consequences of ‘ujb. 4) Textual Pathology: Analyzing variant readings (e.g., awḥash al-waḥshati vs. ashadd al-waḥdati) and potential causes like paraphrase or scribal error. 5) Exegesis Critique: Reviewing and synthesizing eight major interpretive approaches from classical and modern commentators (e.g., Maytham al-Baḥrānī, Āqā Jamāl al-Khunsārī). Results and Findings Findings are presented across several axes:1) Nature of ‘Ujb: It is an internal psychic state stemming from ignorance of the divine origin of virtues, leading to self-glorification and a sense of entitlement vis-à-vis God, distinct though related to kibr. 2) Meaning of Waḥsha: The core meaning was identified as "avoidance", " Not getting used to", and "solitude", with “fear” being a secondary, concomitant element. Thus, the hadith denotes “the most terrifying solitude is (that caused by) self-conceit.” 3) Mechanism of causation of waḥsha by ‘Ujb generates through a multi-layered process: (a) Active Withdrawal: The mu‘jib (self-admirer), driven by pride, consciously shuns others And turns to seclusion and conversion. (b) Social Repulsion: His arrogant demeanor and demand for excessive respect provoke avoidance by society. (c) Inner loneliness: Even when surrounded by people, a narcissist suffers from deep inner loneliness due to a lack of intimacy and not seeing anyone on their level. (d) Self-Perpetuating Cycle: Isolation impedes intellectual growth through consultation, leading to errors that further deepen alienation. 4) Reason for Severity: This waḥsha is “the most terrifying” because ‘ujb is uniquely self-blinding, preventing self-awareness and thus any corrective pursuit, trapping the individual in deepening solitude. 5) Gradational Nature: Both ‘ujb and its resultant waḥsha possess varying degrees of intensity. 6) Ultimate Consequence: At its peak, ‘ujb leads to ingratitude towards God, resulting in a metaphysical alienation—the most profound form of horror and isolation. Conclusion This study establishes that the relationship between‘ujb and awḥash al-waḥsha is causal, governed by defined psycho-social and spiritual mechanisms. ‘Ujb acts as a self-isolating vice, inducing both active withdrawal and passive societal exclusion. The resulting loneliness is deemed the “most terrifying” due to the vice’s self-concealing and self-reinforcing nature, which obstructs repentance and remedy. The research concludes that waḥsha here encompasses a spectrum from subjective inner loneliness to objective seclusion, and ultimately, spiritual alienation from the Divine. By systematically analyzing the terminology, validating the text, and synthesizing classical exegesis, this investigation provides a coherent framework for understanding one of the most severe moral-psychological consequences of narcissistic conceit in Islamic ethical teachings. پژوهش حاضر ناظر به بررسی رابطۀ بین «عجب» و «وحشت» در متن "إن أوحش الوحشة العجب" بوده که بخشی از حکمت سی‌وهشتم نهج البلاغه است. این تحقیق پس از بررسی اعتبار این متن در کتب شیعه و سنی، ضمن بررسی معنای واژگان حدیث و روایات همسو، به بیان جهت صدور و دلالت متن پرداخته و معنای اولیۀ روایت را استخراج می‌کند. آنگاه به کمک فهم شارحان حدیث از این روایت و نقد و بررسی نظریات ایشان و بررسی جنبه‌های بیان‌نشده ازسوی آن‌ها، به این نتیجه می‌رسد که آنچه موجب پدید آمدن این تنهایی ترسناک می‌شود، دگرگریزی فرد خودشیفته و عدم انس وی با دیگران است که این وحشت می‌تواند به‌صورت انزوای بیرونی یا درونی بروز کند و وحشت در این روایت نیز مانند عجب دارای مراتبی است. این نوشتار سعی دارد با روش توصیفی‌تحلیلی به تمام جنبه‌های متن‌پژوهی، شامل واژه‌پژوهی، ارزش‌گذاری متن، تشکیل پروندۀ علمی از روایات و شروح و آسیب‌شناسی متن پرداخته و به سؤالات و شبهات مربوط به این متن پاسخ دهد.

https://s-hadith.kashanu.ac.ir/article_114839_e841b011de55400a33a615e17fea021b.pdf

دانشگاه کاشان حدیث پژوهی 2008-6547 17 2 2025 11 22 Recognizing the Early Shiite Hadith Schools of Khorasan and the Quality of their Interaction with Other Shiite Hadith schools بازشناسی مکاتب متقدم حدیثی شیعی خراسان و کیفیت تعامل با دیگر مکاتب حدیثی شیعه 263 290 114521 10.22052/hadith.2024.254414.1440 FA فروغ پارسا استاد پژوهشکده مطالعات قرآنی، پژوهشگاه علوم انسانی و مطالعات فرهنگی، تهران، ایران Journal Article 2024 02 14 Introductin Hadīth schools or scholarly circles, meaning groups of scholars engaged in the study of Hadīth based on specific methodological principles, have been identifiable from around the 3rd century AH (9th century CE) onwards in both the eastern and western parts of the Islamic world, including the region of Khorasan. In fact, Khorasan, which has always held significant historical and cultural importance, became a major scientific hub in the eastern Islamic world after the arrival of Islam, and both Sunni and Shiite Hadīth schools were formed there. The Shiite Hadīth schools were established following the presence of Imam Riḍā (as) in Khorasan in 200 AH, through the efforts of the Imam's companions and followers. Indeed, al-Faḍl ibn Shādhān(d. 260 /873) and Muḥammad ibn Mas'ūd al-'Ayyāshī (d. 320/ 932) founded strong Shiite Hadīth schools in Nishapur and Samarkand, respectively.This article introduces the key scholars and elucidates the foundational principles of these early schools, as well as examining how they interacted with other Shiite Hadīth schools Materials and Methods The research employs a library-based method and a historical-analytical approach. The sources and materials of this research are historical documents and books, biographical works, bibliographies, and early hadith sources. In fact, the history and geography of the Khorasan region, as the most important cultural center of Greater Iran, have been studied in Classical sources such as Aḥsan al-Taqāsīm fī Maʿrifat al-Aqālīm by Al-Maqdisī, Al-Buldān by Ya'qūbī, Al-ʿIbar by Ibn Khaldūn, and Futūḥ al-Buldān by Al-Baladhurī, covering both the pre-Islamic and post-Islamic eras. On the other hand, the hadith scholars of Khorasan have been identified through early biographical works such as Ikhtiyār Maʿrifat al-Rijāl (Rijāl al-Kashshī) and Al-Rijāl by Al-Shaykh al-Ţūsī. The hadiths of Ibn Shādhān and ʿAyyāshi, the two figures under study, have been examined from books such as Man Lā Yaḥḍuruhu al-Faqīh by Ibn Bābawayh and al-Tafsīr al-ʿAyyāshī by ʿAyyāshī. Furthermore, various historical, hadith, and encyclopedic sources on Shi'a hadith schools have been examined. Results and Finings The term "Hadith School" is a modern concept in the science of Hadith studies that originates from the perspectives of Joseph Schacht. In essence, a Hadith school refers to a specific discourse or tradition of Hadith established by a master of Hadith and continued by his students and followers. The most important early Shiite Hadith schools in Khorasan are associated with Faḍl ibn Shādhān al-Nīshābūrī and Mahammad al-'Ayyāshī in Samarkand. Faḍl ibn Shādhān was a prominent Shiite figure in Khorasan, and some consider him to have been a student of Imam al-Jawad, as well as Imam al-Hadi and Imam al-‘Askari (as). Many of Faḍl ibn Shādhān's teachers were among the "Companions of Consensus" (Aṣhāb al-Ijma'), whose knowledge and jurisprudential expertise are confirmed according to the principles of Shiite biographical evaluation (Ilm al-Rijal), and the traditions transmitted from them are considered reliable. In any case, Ibn Shādhān's school is very close to the Hadith school of Baghdad. It is crucial to note that Baghdad served as a hub of rationalism in Shiism, and even the Hadith school of Baghdad adhered to a rationalist approach. In fact, Ibn Shādhān was a student of both Muhammad ibn Abī 'Umayr and Yūnus ibn 'Abd al-Raḥmān and he made scholarly trips to Kufa and Baghdad. Ibn Shādhān appears in the chains of transmission (isnad) of about 775 Shiite traditions. Najashi listed 180 titles and Kashshī enumerated 160 titles of his works. None of these works have reached us. According to Kashshi, during the rule of Abdullah ibn Tahir over Khorasan (214-230 AH), Faḍl ibn Shādhān was subjected to an inquisition (taftish al-'aqa'id) due to his Shiite beliefs, was exiled from Nishapur, and while fleeing from the Kharijites, he fell ill and subsequently passed away. Muhammad ibn Mas'ud al-'Ayyāshī al-Samarqandi was also a student of Ibn Shādhān's school, and Shiite biographers consider him trustworthy and of high status. Al-'Ayyāshī, who was previously a Sunni Muslim converted to Shiite and founded Hadith school of Samarkand. ʿAyyāshī was a prolific and highly productive scholar. Sheikh Ţūsī has mentioned approximately 200 works by him, and Ibn Nadim has listed 208 of his works. However, Najashi, in his list, has named about 160 of ʿAyyāshī's books, some of which are not mentioned in Ibn Nadim's or Ţūsī's lists.Rationalism, attention to the conformity of Hadith with the Quran, combating the beliefs of deviant sects such as the Ghulat, and explaining Shiite theological and jurisprudential beliefs are among the characteristics of the Hadith schools of Ibn Shādhān and al-'Ayyāshī. It should be noted that the masters of the Qom School also strictly avoided narrating hadiths from the exaggerators (ghulāt). Conclusion Khorasan, with its significant political, economic, and cultural characteristics, from the second half of the first century AH, more or less hosted Shiites who had grown weary of the oppression of the caliphs. The presence of Imam Reza (as) in Khorasan in the year 200 AH effectively paved the way for the expansion and prevalence of Shiite hadith. In fact, the emergence of Shiite hadith schools in Khorasan, where great Sunni scholars such as Bukhari, Muslim ibn Hajjaj Nīshābūrī, and Tirmidhi lived, is considered a turning point in the history of Shiite hadith. Faḍl ibn Shādhān al-Nishapuri and Muhammad ibn Mas'ud al-'Ayyāshī, despite enduring governmental pressures and after numerous scholarly journeys to Baghdad, Kufa, and Qom, and studying under Shiite hadith masters, established powerful schools of hadith in Nishapur and Samarkand. Rationalism and attention to theological issues, the necessity of a hadith's conformity with the Quran, the non-transmission of hadiths from exaggerators (ghulat), and the extensive presentation of ethical and jurisprudential hadiths are among the characteristics of these Shiite hadith schools in Khorasan. These characteristics are, to some extent, shared with the hadith schools of Baghdad and Qom. تشیع با حضور امام علی بن موسی الرضاt در خراسان بزرگ که از اواسط سدۀ اول، شماری از شیعیان در آن فعالیت می‌کردند، گسترش قابل ملاحظه‌ای پیدا کرد و مجالس متعددی برای ترویج حدیث شیعه در بوم‌های مختلف خراسان برپا شد. در واقع فضل بن شاذان نیشابوری (متوفی ۲۶۰ق‌) که وی را از اصحاب امام رضا و امام جواد و امام‌هادیk دانسته‌اند، ضمن سفرهای متعدد و تلمذ نزد مشایخ حدیثی شیعه و تحمل مصائب فراوان در فضای ضد شیعی عباسیان، متقدم‌ترین مکتب حدیثی شیعه را در نیشابور بنیاد گذاشت. محمد بن مسعود عَیّاشی (متوفی حدود ۳۲۰ق)، از شاگردان با واسطۀ ابن‌شاذان نیز موفق شد مکتب حدیثی نیرومندی در سمرقند به وجود آورد که آثار آن تا سدۀ پنجم هجری در جهان تشیع باقی بود.از این دو مکتب حدیثی که در فاصلۀ سدۀ سوم تا پنجم هجری در گسترش تشیع در خراسان فوق‌العاده تأثیرگذار بوده‌اند و آثار و نوشتجات پرشماری داشته‌اند، اطلاعات و آگاهی اندکی در دسترس قرار دارد. مسئلۀ این پژوهش شناسایی مشایخ و مبانی مکاتب حدیثی متقدم شیعی خراسان است و ضرورت این تتبع بیش از همه به اهمیت بوم خراسان بزرگ و نقش آن در تعاملات علمی و حدیثی جهان اسلام ارتباط دارد. احیای میراث شیعی و بازسازی گنجینه‌های علمی گمشده نیز از دیگر ضرورت‌های این پژوهش است که با روش کتابخانه‌ای و صرفاً از لابه‌لای منابع متأخر به اطلاعاتی دربارۀ این مکاتب دست یافته است. این جستار نشان داده که عقل‌گرایی و توجه به مباحث کلامی، ضرورت موافقت حدیث با قرآن، توجه به عدم نقل حدیث از غلات و مذاهب منحرف،توجه به مباحث رجالی، بیان احادیث اخلاقی و فقهی و تعامل گسترده با بوم‌های شیعی، در شمار ویژگی‌های مکاتب حدیثی شیعی خراسان است. دو مکتب حدیثی ابن‌شاذان و عیاشی از جنبۀ عقل‌گرایی و توجه به موافقت حدیث با قرآن با مکتب حدیثی بغداد و از جنبۀ توجه به مباحث فقهی و اخلاقی با مکتب قم اشتراک بیشتری داشته‌اند.

https://s-hadith.kashanu.ac.ir/article_114521_eca7979f0bf69c5890a077bcafaa84ff.pdf

دانشگاه کاشان حدیث پژوهی 2008-6547 17 2 2025 11 22 The Influence of Ibn Nūḥ al-Sīrāfī on Shia Hadith تأثیرگذاری ابن‌نوح سیرافی بر حدیث شیعه 291 316 114533 10.22052/hadith.2024.253619.1427 FA اعظم فرجامی استادیار گروه الهیات، دانشگاه رازی، کرمانشاه، ایران Journal Article 2024 01 15 Introduction The 4th and 5th centuries AH were pivotal for the formation of core Shia hadith collections. Identifying the sources of these works, such as al-Najāshī's al-Rijāl, is crucial for understanding the transmission of traditions from the era of the Imams to the period of major compilation. This study focuses on Ibn Nūḥ al-Sīrāfī, a 4th-century scholar who was al-Najāshī's most influential teacher in the chains of Isnad (ṭuruq) for his biographical work. Despite his significance, direct historical data about him is scarce. This research employs a descriptive-analytical method to reconstruct his scholarly profile by examining the limited biographical information, the titles of his lost works, and the traditions from them preserved in later sources like al-Najāshī's al-Rijāl, al-Ṭūsī's al-Ghaybah, and the works of Ibn Ṭāwūs. The primary questions addressed are the dimensions of his knowledge and influence, and the methodology for analyzing a figure from this early period whose works are largely lost. Materials and Methods This research is based on a historical analysis of primary sources from the 4th to the 7th centuries AH. The main methodological approach involves tracing and collecting all references to Ibn Nūḥ in classical Shia rijāl and hadith literature. Key sources include the Rijāl books of al-Najāshī and al-Ṭūsī, which provide biographical sketches and lists of his works. al-Ṭūsī's al-Ghaybah is a central resource, as it contains approximately 70 traditions explicitly cited from Ibn Nūḥ's book on the Four Deputies of the 12th Imam. The works of Ibn Ṭāwūs were also analyzed for isolated transmissions from Ibn Nūḥ's works. The study involved a thematic analysis of the content of these transmitted reports to deduce his scholarly interests and methodologies. Furthermore, a comparative historical analysis was conducted by placing his known book titles and the subjects of his transmitted reports within the context of 4th-century Shia scholarship, particularly in the fields of fiqh (jurisprudence) and ʿilm al-rijāl (biographical evaluation). This involved comparing his approach to contemporaneous scholars like al-Shaykh al-Ṣadūq to identify his position within the "traditionist" (ahl al-Ḥadīth) current of Imami scholarship. Results and Findings The findings reveal Ibn Nūḥ as a multifaceted scholar whose influence extended beyond his primary recognition as a biographer. Biographical Expertise: He was a master of ʿilm al-rijāl, praised by al-Najāshī (his student) and al-Ṭūsī as "trustworthy" (thiqah), "precise" (mutqan), and "knowledgeable in hadith" (basīr bi al-ḥadīth). He authored at least two biographical works: al-Ziyādāt, a significant expansion on Ibn ʿUqdah's book on the companions of Imam al-Ṣādiq (AS), and al-Maṣābīḥ, a general biographical dictionary of the transmitters from all the Imams. Jurisprudential Scholarship: Contrary to being solely a traditionist, he was also a jurist (faqīh). He authored al-Qāḍī bayn al-Ḥadīthayn al-Mukhtalifayn, a work on reconciling conflicting hadiths arranged according to jurisprudential chapters, indicating a systematic approach to fiqh. Another work, al-Taʿqīb wa al-Taʿfīr, focused on the post-prayer supererogatory acts, specifically the "Prostration of Thanksgiving" (sajdat al-shukr) and "Pressing the face on the soil" (taʿfīr). Analysis of this topic shows his work engaged with a highly debated issue in 4th-century fiqh, where some early traditions suggested the obligation of these acts, a view that later shifted to one of strong recommendation. Transmission of Hadith on the Occultation: His most substantial surviving contribution is through his book Akhlbār al-Wukalāʾ al-Arbaʿah (Reports of the Four Deputies), extensively quoted in al-Ṭūsī's al-Ghaybah. These reports provide detailed historical accounts of the lives, activities, and credentials of the Four Deputies of the 12th Imam during the Minor Occultation. His primary source was Abū Naṣr Hibat Allāh al-Kātib, a grandson of the second Deputy, giving him unique access to firsthand accounts. Manuscript Expertise: The study confirms he was a skilled manuscript critic (nussākhah) who had access to ancient primary texts (uṣūl). He frequently verified and cited from old manuscripts he personally examined, some dating back to the early 4th century AH, which formed the basis for his accurate transmissions to later scholars like al-Najāshī. Conclusion Ibn Nūḥ al-Sīrāfī was a versatile and influential scholar in 4th-century Shiaism, excelling in hadith transmission, biographical evaluation, and jurisprudence. He served as a critical link, preserving and transmitting vital historical and hadith materials from earlier sources to the seminal scholars of the 5th century, most notably al-Najāshī. His jurisprudential works, written in the "traditionist" (maʾthūr) style characteristic of his era, engaged with complex legal debates. Despite some theological criticisms from al-Ṭūsī, which may have related to jurisprudential disagreements like the ruling on taʿfīr, his authority in hadith and history remained unquestioned. Ultimately, reconstructing his profile demonstrates that he was not merely a biographer but a comprehensive scholar whose erudition in fiqh, ḥadīth, and rijāl made him a key node in the intellectual network that shaped classical Shia scholarship. زدودن غبار هزارسالۀ تاریخ حدیث شیعه از چهرۀ علمی ابن‌نوح سیرافی، موضوعی است که به روش توصیفی‌تحلیلی و فقط با مطالعۀ اطلاعات اندک رجال‌شناسان و اسناد و احادیث بازمانده از کتاب‌های وی میسر است. ابن‌نوح مؤثرترین استاد نجاشی در الرجال است. اگر بتوانیم شخصیت‌های تأثیرگذار قرن‌های نخستینی که منابع امامی نوشته شدند بشناسیم، از جریان‌های فکری و نحوۀ شکل‌گیری منابع کنونی مطلع می‌شویم. موضوع پنج کتاب ابن‌نوح به رجال و تراجم‌نگاری، فقه و امام زمانZ مرتبط است. اخبار و روایات سه کتاب ابن‌نوح در کتاب‌های الرجال نجاشی، الغیبة شیخ طوسی و برخی آثار ابن‌طاووس باقی ماندند. این داده‌ها نشان می‌دهد علم ابن‌نوح منحصر در رجال نیست، بلکه او ابتدا فقیه و سپس محدث و رجالی است. کتاب‌های فقهی وی، مانند استادش صدوق و دیگر فقهای سدۀ چهارم، مأثور و با ذکر روایات و سند کامل آن‌ها همراه بوده است. در کنار آن، ابن‌نوح نسخه‌شناس ماهری بوده که به بسیاری از اصل‌های کهن دسترسی داشته است.

https://s-hadith.kashanu.ac.ir/article_114533_3b096f2b355915554245de81c85b2d2e.pdf

دانشگاه کاشان حدیث پژوهی 2008-6547 17 2 2025 11 22 Validation of the Traditions of Fitrus Malik and a Critical Review of the Related Research اعتبارسنجی روایات فطرس ملک و نقد پژوهش‌های پیرامون آن 317 344 114843 10.22052/hadith.2024.253841.1400 FA سید حیدر اشرف آل طه استادیار گروه عربی، مرکز زبان، دانشگاه امام صادق(ع)، تهران، ایران Journal Article 2023 11 09 Introduction The traditions concerning the story of “Fitrus Malik” are significant accounts that highlight the profound virtues of Imam Hussein (pbuh). According to these traditions, Fitrus Malik, who is either among the exalted angels or one of the esteemed bearers of the Throne, His wings were broken and was removed from his position and exiled to Earth due to his shortcomings in fulfilling his sacred duties. On the day of Imam Hussein’s (pbuh) birth, this angel approaches the Prophet Muhammad (pbuh), who prays for him and instructs him to rub his broken wings against the cradle of Imam Hussein. After performing this miraculous act, Fitrus regains his wings and returns to the heavens, proudly proclaiming that he has been freed by Hussein. This story has been widely referenced in various religious texts and has garnered significant attention in recent years, leading to several scholarly studies conducted on the topic. Each of these studies has approached the examination of the traditions from specific perspectives, analyzing their chains of transmission, content, and related issues. Materials and Methods This paper employs a comprehensive descriptive-analytical approach and utilizes extensive library research methods to examine and critique the studies conducted in this area. Various articles and other reliable sources related to the topic of Fitrus Malik have been reviewed. The primary aim of this research is to critically assess the authenticity and validity of these traditions, as well as the different opinions regarding their chains of transmission and texts. Furthermore, efforts have been made to enhance and complete the topic by providing credible evidence and relevant indicators. Results and Findings The findings of this research indicate that the traditions related to the story of Fitrus Malik are cited in at least seven primary sources and fifteen references from early hadith communities, as well as eleven later sources. Additionally, various pieces of evidence and indicators exist in other sources that enhance the credibility of this tradition, which is supported by numerous corroborative sources. Other similar traditions, such as the supplication attributed to Imam al-Askari (pbuh) and various poetic expressions, further substantiate this story. Thus, the prevalence of the story of Fitrus Malik in the transmitted traditions from various credible Shiite hadith communities is such that the claim of its widespread acceptance is entirely valid and demonstrable. Moreover, the doubts and textual criticisms raised against these traditions, when considered through a proper understanding of the realm of the immaterial and distancing from a materialistic mindset, align with rational and transmitted principles, resolving textual and interpretative issues related to the story. The analogy of the intelligible to the tangible and the use of terms based on their true meanings are two fundamental principles that, when taken into account, provide researchers with correct interpretations of this story. It is also important to note that the tradition of Fitrus Malik, like many religious texts related to the creation, is expressed in the language of legislation and in the context of the realities of existence, and it does not imply that angels possess human-like free will or the ability to disobey God. Conclusion This research concludes that the story of Fitrus Malik is not only recounted in credible religious texts but can also be regarded as a valid and reliable account due to the existing evidence and asnads. The examination of the chains of transmission and the texts of these traditions reveals that the overarching purpose of recounting this story is to demonstrate the virtue, greatness, and status of Imam Hussein (pbuh) from the moment of his birth in the sight of God Almighty, and that his intercession is accepted in both this world and the Hereafter. These traditions can contribute to a deeper understanding of the virtues of Imam Hussein (pbuh) and his role in the universe. Therefore, it is essential to focus on issues related to angels, the characteristics of the immaterial realm, and their attributes, leading to a better understanding of religious texts and the related traditions. These results indicate that the traditions of Fitrus Malik are not only credible in terms of their chains of transmission but also align with rational and religious principles in their content. روایات مربوط به جریان «فطرس ملک»، ازجمله اخباری است در باب فضایل امام حسینt نقل شده که این فرشته به‌خاطر کوتاهی‌ای که در انجام وظایف خود داشت، از مقام خود عزل و به زمین تبعید می‌شود؛ اما در روز ولادت امام حسینt مورد شفاعت ایشان قرار می‌گیرد و به جایگاه خود بازمی‌گردد. در چند سال اخیر، چندین پژوهش دربارۀ این روایات انجام شده و هریک از نویسندگان از نگاه و منظر خود دربارۀ سند، متن یا هر دوی آن‌ها اظهار نظر کرده‌اند. اما بدون شک، نقد و بررسی این پژوهش‌ها، در تکامل و ارتقای این موضوع سهم بسزایی خواهد داشت. در این نوشتار با رویکرد توصیفی‌تحلیلی و با روش گردآوری کتابخانه‌ای، سعی شده مطالب مذکور در مقالات مزبور و دیگر سخنان مربوط به این مسئله، مورد نقد و بررسی قرار گیرد و در صورت نیاز تکمیل گردد تا به‌نوعی دربارۀ صحت‌وسقم این داستان و اظهار نظرهای مربوط به آن نتیجه‌گیری شود. یافته‌های پژوهش حاکی از آن است که کثرت نقل داستان فطرس ملک در روایات منقول در جوامع مختلف و متعدد معتبر حدیثی شیعه به‌علاوۀ شواهد و قراین مختلف، به‌اندازه‌ای است که ادعای استفاضه برای این داستان کاملاً صحیح و قابل ‌اثبات است. ازطرفی دیگر، شبهات و ایرادات متنی این روایات نیز با فهم صحیح از عالم مجردات و دوری از ذهنیت مادی، موافق عقل و نقل بوده و مشکلات متنی و دلالی نخواهند داشت.

https://s-hadith.kashanu.ac.ir/article_114843_b06e783caf6b04d6436f4e5c7234361f.pdf

دانشگاه کاشان حدیث پژوهی 2008-6547 17 2 2025 11 22 A Metaphor Hidden in an Ancient Tradition (al-ddam al-ddam) استعاره‌ای نهفته در روایتی کهن (الدَّمُ الدَّم) 345 372 114834 10.22052/hadith.2023.253511.1384 FA محمود مکوند دانشیار گروه علوم قرآن و حدیث، دانشگاه خوارزمی، تهران، ایران Journal Article 2023 08 30 Introduction Throughout the early centuries of Islam, the study of prophetic traditions (aḥādīth) and their linguistic structure have been one of the most fundamental avenues for understanding Islamic intellectual history. Among these reports, the expression “al-ddam al-ddam wa al-hadm al-hadm” has drawn attention due to its obscurity and multiplicity of interpretations in early Islamic, lexicographical, and sīra sources. While classical scholars sought to interpret the phrase within the confines of Arabic philology, they often failed to recognize its broader historical and semantic background. The present study aims to uncover the authentic conceptual meaning underlying this expression by employing a historical–comparative linguistic method. By tracing its cognates and parallels across other Semitic languages and texts—such as Syriac, Hebrew, and Aramaic—the research offers a new understanding of how this formula signifies unity and kinship rather than warfare or destruction. This approach sheds new light on early Islamic semantics and the conceptual language of religious texts. Materials and Methods This study adopts a descriptive–analytical and historical–comparative linguistic approach. The main sources include early Islamic literature—ḥadīth collections, sīra traditions, and classical Arabic lexicons—alongside Semitic philological corpora such as Peshitta (Syriac Bible), the Hebrew Bible, and Aramaic linguistic dictionaries. The research first surveys how early scholars like Ibn Hishām, Ibn Qutayba, and al-Azhari interpreted the phrase “al-ddam al-ddam wa al-hadm al-hadm” in purely Arabic contexts, identifying the limitations of their monolingual explanations. Next, the study performs a comparative etymological analysis of the key term hadm (هدم), tracing its roots and cognates—hadam in Aramaic and Syriac, and haddām in Hebrew—to reveal a shared semantic field meaning “part, limb, or member of the body.” This finding contradicts the dominant medieval interpretation that equated hadm merely with “destruction.” In the third step, the metaphorical structure of the phrase was reconstructed through the theory of conceptual metaphors to show how “body” as the source domain represents social and moral concepts such as unity, kinship, and mutual obligation in the target domain. In the fourth step, intertextual processes between Jewish, Christian, and Islamic sacred texts were analyzed to reveal the continuity of a similar image of “one body” and “joined fragments.” In all stages, the main goal has been to reconstruct the meaning based on historical data and to avoid purely lexical interpretations. Results and Findings The results of this study show that in the sphere of ancient Semitic languages, words with the same root as “hadma” were used in meanings such as “part, organ, piece, part of the body” and only in later periods did they acquire the meaning of “destruction”. For example, in Syriac the word “hadma” (ܗܕܡܳܐ) means “body organ” and in some Hebrew texts forms of the same root are used to describe body parts or the dismemberment of sacrifices. Such uses in the Hebrew Bible (especially in Genesis and Daniel) as well as in the Syriac text of Peshitta and even in the epistles of Paul in the New Testament indicate a common pattern that sees the human body as an allegory of society and collective covenant. Based on these data, the reinterpretation of the phrase “al-ddam al-ddam wa al-hadm al-hadm” can be understood as “I and you are of the same blood and a part of the same body”; an expression that, in the form of an existential metaphor, instills an unbreakable bond and a deep covenant between the two parties. This meaning is in complete harmony with the historical context of the Aqabah homage and the phrase “ana minkum wa antum minnī.” Metaphorical analysis of the tradition shows that this phrase is based on the conceptual metaphor “the other is a part of the body” and the more fundamental metaphor “the body is the container of the soul.” This concept is linked to Jewish, Christian, and Islamic religious teachings, and similar examples are evident in the epistles of Paul (Ephesians 4:25) and in Islamic traditions such as “The believer is a brother to the believer, as one flesh.” (al-mu'minu akhu al-mu'min kal-jasadi al-wāḥid) On the other hand, metaphorical analysis shows that such formulas had a dual function in ancient Near Eastern cultures: on the one hand, they established a security pact and political alliance, and on the other hand, through the image of the body, they represented a kind of spiritual and moral unity. In addition, historical evidence shows that such expressions were also present in pre-Islamic alliance rituals and were established in the form of oaths of blood and flesh. As a result, the new interpretation based on comparative data not only reduces the ambiguity of the ancient lexical interpretations, but also establishes a link between Islamic texts and the broader context of Semitic culture, making it clear that the phrase in question is a remnant of a common thought pattern throughout the Semitic cultural sphere. Conclusion The historical-linguistic analysis of the narrative "al-ddam al-ddam wa al-hadm al-hadm" showed that the meaning and structure of this phrase are deeply connected to Semitic linguistic and cultural traditions and express a kind of blood and existential unity between allies. According to the results of the present study, this is not simply a political slogan or tribal oath, but rather a sign of a fundamental metaphor in Semitic cultures in which the human body represents society and the relationship between humans and others. Restoring the meaning of "Hadm" to the concept of "part and organ", while removing the ambiguity of later interpretations, reveals the existential and cultural depth of this phrase and shows that in the Aqaba Homage and similar situations, the purpose of its use was to emphasize the identity and moral bond between the Homagers. In this way, utilizing the comparative etymology method and the theory of conceptual metaphors can be an efficient model for analyzing early Islamic texts and understanding deeper layers of meaning; layers that can only be identified through an interlanguage and intercultural perspective and can be used in Quranic, Hadith, and historical linguistics studies. در منابع متعلق به سده‌های نخست اسلامی، مشتمل بر منابع روایی، سیره، فرهنگ‌نامه‌های عربی و جز آن، روایتی به‌صورت «الدَّم الدَّم و الهَدْم الهَدْم» گزارش شده که در باب معنای آن، نظرات گوناگونی ارائه داده‌اند. در پژوهش حاضر، دو مسئلۀ بنیادین به بحث گذاشته می‌شود: نخست اینکه رویکرد زبان‌شناختی منابع کهن اسلامی در مواجهه با این روایت چه نقایصی دارد و دوم اینکه معنای اصیل نهفته در روایت چیست و با چه رویکرد زبان‌شناختی‌ای می‌توان آن را آشکار کرد. برای این مقصود، پژوهش پیش چشم از روش توصیفی‌تحلیلی بهره گرفته است. یافته‌های پژوهش نشان می‌دهد که منابع اسلامی صرفاً مبتنی‌بر داده‌هایی از زبان عربی و توجیهاتی لغوی‌ هستند بی‌آنکه یک سابقۀ‌ تاریخی دیرین آن را پشتیبانی کند یا از تحلیلی زبان‌شناختی بهره ببرد. افزون بر این، مقالۀ حاضر، با در پیش گرفتن رویکردی تاریخی‌تطبیقی، و تأکید بر ریشه‌شناسی واژۀ«هدم»، نشان داده است که برای این روایت می‌توان متناظرهای متعدد در دیگر متون سامی، ازجمله متون مقدس یهودی‌مسیحی، ادبیات کهن عرب و متون روایی یافت. بنا بر یافته‌های پژوهش پیش‌ رو، روایت پیش‌گفته بر این معنا دلالت دارد که «شما هم‌خون من و پارۀ تن منید». همچنین، این روایت بر پایۀ استعارۀ مفهومیِ «دیگری، عضوی از بدن است» شکل گرفته که خود بر استعارۀ بنیادین «تن، ظرف جان است» تکیه دارد. پژوهش حاضر به‌صورت کلی در فهم زبان متون دینی و به‌طور خاص در تبیین زبان و فرهنگ مردم صدر اسلام اهمیت دارد.

https://s-hadith.kashanu.ac.ir/article_114834_bdc2ee69141408f3dba086ece6ab8600.pdf

دانشگاه کاشان حدیث پژوهی 2008-6547 17 2 2025 11 22 Critique of Walīd ibn Ṣāliḥ Bāṣamad's Claim Regarding the Apparent Conflict in Shia Traditions about the Expectation of Faraj نقد ادعای «ولید بن صالح باصمد» دربارۀ تعارض روایات شیعی مربوط به «انتظار فرج» 373 406 114005 10.22052/hadith.2023.253152.1359 FA حسن زرنوشه فراهانی دانشیار گروه الهیات و معارف اسلامی، دانشگاه تربیت دبیر شهید رجائی، تهران، ایران، نویسنده مسئول زینب هرمزی دانشجوی کارشناسی‌ارشد گروه علوم قرآن و حدیث، دانشگاه تربیت دبیر شهید رجائی، تهران، ایران Journal Article 2023 06 24 Introduction The hope for the advent of a savior at the end of time is a belief shared by all divine religions. All individuals, by their very nature, wish for a day to come when, under the grace and divine favor and the emergence of a global leader, human society will be saved from oppression and injustice, and according to the promises given by the prophets, justice and fairness will prevail throughout the world, and humans will achieve the dignified life they deserve. This belief gives meaning to human lives and makes it easier for them to endure difficulties. In the Twelver Shi'a faith, the embodiment of the savior at the end of time is clear, and that is the twelfth Imam of the Shi'as, namely Imam Mahdi. Therefore, the belief in the "Imamate" of the twelve Imams as successors to the noble Prophet of Islam, and subsequently, the belief in the occultation and then the advent of the twelfth Imam, which is referred to as "Mahdism," is one of the five fundamental principles of the Shi'a faith. For this reason, a significant portion of the efforts of opponents of the Shi'a faith, which is also reflected in some academic writings and research, is dedicated to undermining the concept of "Imamate" and especially its "Mahdism" branch. Materials and Methods In the Shia hadith sources, in addition to many traditions that praise those who are waiting for the appearance of Imam Mahdi (as), there are also other traditions that appear to be in conflict with the previous ones and consider the haste for the appearance of Imam Mahdi (as) as distasteful and cause destruction. In a university treatise in Arabic with the title " al-Rawāyāt al-Wāridah fī al-Mahdī fil Kutub al-Ḥadīthīyyah al-Muʻtamada 'inda al-Shīʻah al-'Ithnā 'Asharīyyah; Dirāsah Naqdīyyah.; "Critical study" written by "Walid Bin Saleh Basamad" by insisting on these traditions, it is claimed that the Shia traditions about Mahdism are weak, conflicting and cannot be summed up, and therefore the principle of Mahdism considered by Shia is a place of doubt. The author, by reporting seemingly contradictory Shiite traditions in the following chapters and sections, seeks to cast doubt on the very issue of "Mahdism": Chapter One: Traditions Related to the Conditions of the Mahdi among the Shiites; in 8 sections with the titles: His birth and the conditions of his mother, his names, titles, and kunyas, the prohibition of explicitly stating his name, his lineage, his characteristics and signs, his status, his miracles, and traditions related to the interpretation of verses concerning the rise of the Qa'im. Chapter Two: Traditions Related to the Occultation (al-ghaybah); in 7 sections with the titles: Proof of the Occultation and its duration, the reason for the Occultation and how people benefit from him during his Occultation, the conditions of the envoys who were during the Minor Occultation, those who claimed to have seen him, those who claimed Mahdism, the prohibition of setting a time for his emergence, and awaiting relief in his emergence. Chapter Three: Traditions Related to His Emergence; in 9 sections with the titles: Signs of his appearance, his appearance, the day of his emergence, his conduct, morals, and the characteristics of his time, what he inherits, what he rules by, the cities he conquers or passes through, the companions of the Mahdi, and his enemies. Among the above, the present article specifically examines and critiques the claim of contradiction in the traditions of "intiẓār al-faradj fī khurūdjihī" and has focused its work on the following questions: 1. On what basis is the claim of conflict in traditions regarding the expectation of the resurrection formed? 2. What is the solution to resolve the contradiction among these traditions? Results and Finings The author of the treatise "al-Rawāyāt al-Wāridah fī al-Mahdī fil Kutub al-Ḥadīthīyyah al-Muʻtamada 'inda al-Shīʻah al-'Ithnā 'Asharīyyah; Dirāsah Naqdīyyah.; reports 53 traditions, which he believes are related to the expectation of the advent (intizar al-faradj), under twenty collections and titles. Regarding his classification and the traditions within them, two points should be noted: Firstly, some collections have no connection to the discussion of anticipating the advent and are considered off-topic; for example, the traditions in collections eighteen, nineteen, and twenty with the titles "That the one who awaits the advent of the Mahdi is granted ease in all obligations," "That if the Mahdi is absent from the land of the oppressors, relief is near," and "That the hearts of many followers of the Mahdi harden when his absence is prolonged." Therefore, the traditions in these three collections (which are four traditions) are excluded from the discussion. Secondly, it would have been better if the author, instead of categorizing the traditions into multiple and sometimes similar collections (such as the traditions in collection one and nine, collection two and sixteen, and collection three and eight), had categorized and reported all traditions under two general titles: traditions praising the expectation of the advent, and traditions condemning the hastening of the advent. Based on this, and for ease in reporting Basamad's claim, the remaining 49 traditions he cited are reported under these two general titles: 47 traditions under the first title, "traditions praising the +of the advent," and 2 traditions under the second title, "traditions condemning the hastening of the advent." After examining the chains of transmission of the 49 traditions in question, the ruling for each tradition must first be stated to address the claim of contradiction among the traditions. In stating the ruling of traditions, there are two approaches to validation: the transmitter-centric approach and the context-centric approach. In the transmitter-centric approach, the status of the transmitters determines the ruling of the tradition, and even the slightest flaw in any part of the chain of transmission invalidates the tradition. However, in the context-centric approach, among the transmissions of ''''';llllujhy jvkllll a weak transmitter, only his unique transmissions are rejected, meaning that if a weak transmitter's tradition has corroborating evidence, it is considered valid. Therefore, in the following, in two separate tables, the ruling of each tradition will be stated, first based on the transmitter-centric validation approach and then based on the context-centric validation approach, to determine how many valid and invalid hadiths remain on each side of the contradiction according to each of these two approaches, and how the contradiction is resolved. Conclusion Based on the transmitter-centric validation approach, out of 47 traditions indicating praise for awaiting the advent, 6 credible traditions remain, while according to this approach, the credibility of traditions indicating condemnation of hastening the advent is not confirmed. Based on the context-centric validation approach, all 47 traditions indicating praise for awaiting the advent, as well as traditions indicating condemnation of hastening the advent, are considered credible. The implication of traditions condemning hastening the advent does not conflict with traditions praising awaiting the advent; hastening and awaiting are two different ways of dealing with the issue of the Imam of the Age's occultation. Those who await are forbidden from hastening that is accompanied by doubt, denial, setting a time, and rushing for the advent, which leads to destruction. They are advised to await with sincerity and submission to divine will, which leads to salvation. Therefore, these two seemingly contradictory sets of traditions can be reconciled in their implications, and there is no need to prefer one over the other. در منابع حدیثی شیعه، علاوه‌بر روایات فراوانی که به ستایش منتظران ظهور امام مهدیZ می‌پردازند، روایاتی دیگر نیز وجود دارند که در ظاهر با روایات دستۀ قبل در تعارض‌اند و عجله برای ظهور امام مهدیZ را ناپسند و موجب هلاک می‌دانند. در رساله‌ای دانشگاهی به زبان عربی با عنوان الروایات الواردة فی المهدی فی الکتب الحدیثیة المعتمدة عند الشیعة الاثنی عشریة؛ دراسة نقدیة نوشتۀ ولید بن صالح باصمد، با تمسک به همین روایات، ادعا شده که روایات شیعی در باب مهدویت، ضعیف، متعارض و غیرقابل جمع‌اند و لذا اصل مهدویت مورد نظر شیعه، محل تردید و تشکیک است. پژوهش حاضر، با هدف پاسخ به شبهات رسالۀ مذکور درخصوص انتظار فرج، و با استفاده از روش «توصیف و تحلیل»، ابتدا ادعای مطرح‌شده را ذیل دو بخش روایات دال بر مدح انتظار فرج و روایات دال بر ذمّ استعجال فرج دسته‌بندی و گزارش نموده، سپس با بررسی‌ سند و متن تک‌تک روایات، چنین نتیجه می‌گیرد که روایات دستۀ اول بر مبنای هر دو رویکرد اعتبارسنجی راوی‌محور و قرینه‌محور، از اعتبار برخوردارند. روایات دستۀ دوم را نیز گرچه می‌توان بر مبنای رویکرد اعتبارسنجی قرینه‌محور، حمل بر اعتبار کرد، اما دلالت آن‌ها تعارضی با روایات دستۀ اول و مفهوم انتظار فرج ندارد؛ در واقع استعجال و انتظار دو گونه مواجهۀ متفاوت با مسئلۀ غیبت امام زمانZ هستند که منتظران، از استعجالی که توأم با ارتیاب، جحود، تعیین وقت و عجله برای ظهور بوده و به هلاکت می‌انجامد نهی شده‌اند، و به انتظاری که توأم با اخلاص و تسلیم در برابر ارادۀ الهی است و منجر به نجات می‌شود، توصیه شده‌اند. لذا روایات دال بر ذمّ استعجال فرج با روایات دال بر مدح انتظار فرج قابل جمع دلالی هستند و نیازی به ترجیح یکی بر دیگری نیست.

https://s-hadith.kashanu.ac.ir/article_114005_6cd6871ff0e9f58f1e6db1ce2b90994b.pdf

دانشگاه کاشان حدیث پژوهی 2008-6547 17 2 2025 11 22 A Critical Examination of the Hadiths on "Taghallub" with Emphasis on Ṣaḥīḥayn نقد و بررسی احادیث تَغَلُّب با تأکید بر صحیحین 407 430 114844 10.22052/hadith.2023.253338.1373 FA ریحانه مجتبایی رنانی دانشجوی دکتری گروه علوم قرآن و حدیث، دانشگاه امام صادق، تهران، ایران، نویسنده مسئول مهدی ایزدی استاد گروه علوم قرآن و حدیث، دانشگاه امام صادق، تهران، ایران Journal Article 2023 08 01 Introduction The history of Islamic political thought after the third century AH and the emergence of the dual issue of Caliph and Sultan indicates the theorization of the "Theory of Taghallub" (usurpation of power) as one of the sources of political power for Islamic rulers. This theory, founded on the phrase "al-Haqqu li-man ghalaba" (Right belongs to the one who prevails), gradually became so rooted in Muslim thought that most Islamic scholars accepted it. Numerous hadiths were even narrated in supportive texts to affirm this view. However, these traditions and the very foundation of this view contradict the explicit texts of the Holy Quran and even some hadiths found within the same books. This research, which aims to examine the Sunni perspective, first extracts and categorizes hadiths that support the Theory of Taghallub, focusing on Ṣaḥīḥ al-Bukhari and Ṣaḥīḥ Muslim. Then, with a critical approach, it investigates the conflict and contradiction of these traditions with the verses of the Holy Quran and, indeed, with other hadiths from the same books. Materials and Methods This study focuses on hadiths extracted from Ṣaḥīḥ al-Bukhari and Ṣaḥīḥ al-Muslim. After extraction and categorization, supporting evidence from other Sunni books will also be mentioned. The extracted hadiths from the chapters of the Ṣaḥīḥayn are categorized and analyzed into six main themes. The first group of hadiths considers accompanying the ruler and the community obligatory for al-Muslims in all circumstances and absolutely, while disobedience and separation from them is forbidden and a cause of sin. The second group of hadiths equates distancing oneself from the ruler and the community with dying a death of ignorance (Jahiliyya). The third group of hadiths indicates that those who rebel against the ruler will have no evidence on the Day of Judgment. Whoever disobeys the order of an Islamic ruler will have no proof for his actions on the Day of Judgment, and he will have no excuse that will benefit him. The fourth group of hadiths points to the absolute, comprehensive, and unconditional obligation of obeying rulers. In these traditions, despite limiting the meaning of the phrases to obedience in matters other than sin, the ultimate conclusion is that to prevent corruption in society, obedience must be absolute and in all matters. The fifth category emphasizes patience in the face of the ruler's command. The sixth category states that it is not permissible to fight the ruler as long as they establish prayer and fasting. According to this group of hadiths, as long as oppressive rulers among Muslims pray and fast, even if they sin, Muslims should never stop obeying them or fighting or revolting against them. Examination of these traditions reveals that, from the perspective of the hadiths in the Ṣaḥīḥayn, obedience to the ruler of the Islamic society is obligatory under all circumstances, even if the ruler commits oppression, injustice, sin, or immorality. Results and Findings After reviewing and taking a brief look at the hadiths of Taghlib, a critique of these hadiths will be given from the verses of the Holy Quran and the hadiths of Ṣaḥīḥayn. First, by comparing the Taghallub traditions with the verses of the Holy Quran, the Sunni claim of obeying the unjust ruler is criticized. Verses such as Q11:112-113 indicate the impermissibility of oppressive rulers holding the position of caliphate or leadership; warn Muslims against relying on or trusting them, and forbid alliance with them. Based on the prohibition in the verse, Muslims are obliged to remove unjust rulers from the position of caliphate and governance and strive to establish a worthy and just government. Furthermore, verse Q2:124 indicates that Imamate and successorship are from God, and oppressors and tyrants are not worthy of this position. Therefore, if an oppressor assumes leadership, they must be removed, and the political leadership of the Islamic community belongs to the righteous. Subsequently, to critique these hadiths, references are made to traditions from Ṣaḥīḥ al-Bukhari and Ṣaḥīḥ al-Muslim, which contradicts the Sunni claim of absolute obedience to unjust rulers, indicating that one must not submit to them but should rather stand against them. One group of traditions mentions the virtue of the just Imam and the punishment for the unjust one, encourages kindness towards the people, and forbids being harsh with them. Another group of hadiths from the Ṣaḥīḥayn indicates that the ruler of the Islamic community should only be obeyed in matters that do not involve sin. Therefore, an unjust ruler who commands sin is not obligatory to obey, and indeed, obeying them in that sin might be forbidden. After examining the Ṣaḥīḥayn, other hadiths from Sunni tradition texts condemning obedience to the unjust ruler are briefly mentioned. Based on these traditions, God's wrath and the severest punishments on the Day of Judgment are for the unjust ruler, and backbiting about them is also permissible. According to the mentioned Quranic verses and traditions, the hadiths on Taghallub are not only in contradiction with the explicit text of the Holy Quran but also conflict with the traditions present in the most famous Sunni books, namely the Ṣaḥīḥayn. Conclusion The "Theory of Taghallub" presents the sword and force as manifestations of power and as a source of legitimacy, equating power with righteousness. With the acceptance of this view by Islamic thinkers, many hadiths were narrated in tradition texts, particularly in Sunni hadith books. This research, after extracting the hadiths on Taghallub from Ṣaḥīḥ al-Bukhari and Ṣaḥīḥ al-Muslim and categorizing them, critiqued and examined them based on the perspective of the Holy Quran and other traditions within the same books. The investigation showed that these traditions not only contradict the explicit text of the Holy Quran but are also in conflict with the traditions reported within these books. It seems that this lack of harmony between the tradition texts and the actions of the caliphs indicates that the Theory of Taghallub and the necessity of obeying the unjust ruler were formed gradually within the context of history and stem from the political practice of the Sunni caliphs; meaning that the political performance of the Islamic caliphs and sultans was influenced by the behavior of the early caliphs. مطالعۀ اندیشۀ سیاسی اسلام گواه این مطلب است که از قرن سوم با طرح مسئلۀ دوگانۀ خلیفه و سلطان، «نظریۀ تغلب» به‌عنوان منبعی برای مشروعیت سیاسی حاکمان اسلامی شکل گرفت و تئوریزه شد. این نظریه که بر مبنای عبارت «الحق لمن غلب» پایه‌گذاری شده، به‌تدریج تا جایی در افکار مسلمانان ریشه دوانید که غالب اندیشمندان اسلامی آن را پذیرفته و حتی در متون روایی نیز احادیث بسیاری در تأیید این دیدگاه نقل گردید؛ حال‌آنکه این روایات و اصل این دیدگاه با نص آیات قرآن کریم و حتی برخی روایات از همین کتب، در تعارض و تناقض است. پژوهش حاضر با روش تحلیلی‌توصیفی و نگاهی نقادانه ابتدا به استخراج این احادیث از بین کتب اهل‌سنت، به‌ویژه صحیح بخاری و صحیح مسلم، پرداخته و سپس دیدگاه قرآن کریم در این زمینه و برخی روایات معارض از بین همین کتب را در نقد روایات مؤید نظریۀ تغلب بیان کرده است. با وجود تعارضات موجود و نص صریح آیات و روایات، شارحان صحیحین ازجمله ابن‌حجر عسقلانی در فتح الباری و نووی در شرح صحیح مسلم، با تمسک به اجماع، خروج علیه حاکم را اگرچه فاسق و ظالم باشد، حرام دانسته‌اند.

https://s-hadith.kashanu.ac.ir/article_114844_996f07346295ed85d58325e9635242eb.pdf

دانشگاه کاشان حدیث پژوهی 2008-6547 17 2 2025 11 22 Validation of the Hadith “law waqa'a qaṭratun fī bi'rin…” اعتبارسنجی حدیث «لو وقعت قطرة فی بئر...» 431 464 114841 10.22052/hadith.2024.253849.1401 FA یونس بامری دانشجوی دکتری گروه قرآن و حدیث دانشکده الهیات دانشگاه شیراز، شیراز، ایران، نویسنده مسئول علی ثامنی استادیار گروه قرآن و فقه دانشگاه شیراز، شیراز، ایران Journal Article 2023 11 10 troduction The authentication of Islamic traditions (Hadiths), as one of the most fundamental disciplines of Hadith studies, plays a decisive role in establishing the theological, ethical, and jurisprudential foundations of the Islamic religion. The validity of a tradition depends not only on the authenticity of its source but also on the compatibility of its content with other definitive religious knowledge. The present study, focusing on a hadith attributed to Imam Ali (as) which states, "If a drop of wine falls into a well, I will not perform the call to prayer (adhān) on a minaret built over it; and if it falls into the sea and after the sea dries up, vegetation grows from its land, I will not graze any animal on it," seeks to examine the foundational aspects of this report: its chain of transmission (sanad), its text (matn), its jurisprudential (fiqh) implications, and its historical context. This tradition requires re-evaluation due to its apparent inconsistency with the principle of inherent purity (al-Asālah al-Ṭahārah), the jurisprudential rules of "Istihlāk" (annihilation/disintegration) and "Istihālah" (transformation), as well as its commonalities with Sunni jurisprudence. The aim of this research is to determine the degree of reliability of this specific tradition and the possibility of its correct attribution to Imam Ali (peace be upon him) Materials and Methods The present research has been conducted using a descriptive-analytical method based on library data. In the first step, the original written source of the tradition was identified through classical sources. Its first written source is Al-Kashshāf by Al-Zamakhsharī (d. 538 AH), who cited the tradition without a chain of transmission (isnād) in his commentary on the verse "yasalunak ani al-khalr..." (Qur'an 2:219). A comparative study shows that subsequent transmitters after Al-Zamakhsharī—including Ibn Ṭāwūs in Sa'd al-Su'ūd, Al-Miqdād al-Siyūrī in Kanz al-'Irfān, and Al-Muḥaddith al-Qummī in Safīnat al-Biḥār—have quoted the tradition from Al-Kashshāf with textual variations. These variations are mainly observed in words such as "baḥr" (sea) and "nahr" (river), or in the omission of the second part of the tradition ("grazing sheep"). In the analysis of the chain of transmission (sanad), the research demonstrated that none of the Imami or even Zaydi sources have provided a chain for this tradition, and Sunni Hadith verifiers also consider it baseless. The second part of the research was dedicated to intra-textual analysis, where the vocabulary, sentence structure, and context of the expressions were measured against the criteria of the speech of the Infallibles (peace be upon them). Furthermore, historical context analysis revealed that the architectural structure of the minaret (manārah) did not exist during the time of the Prophet (peace be upon him) and its emergence belongs to the Umayyad era. Therefore, the use of the term "minaret" in the tradition indicates its late issuance or fabrication. On the other hand, in the jurisprudential analysis, the three jurisprudential principles of Istihlāk (annihilation), Istihālah (transformation), and Inqilāb (fundamental change) were examined to determine the degree of the tradition's compatibility with the principles of Imami jurisprudence Results and Findings The results of the analysis of the chain of transmission (sanad) revealed that the aforementioned tradition lacks any chain of transmission in reliable Shiʿa or Sunni sources. Its first documented mention in the 6th century AH indicates a high probability of fabrication. Intra-textual and comparative analyses also indicate the presence of indicators of fabrication within the text. The metaphorical expressions and emotional framing of the tradition do not correspond with the style of speech of Imam ʿAlī (peace be upon him). A comparison with his documented statements in Nahj al-Balāghah shows that the purport of the tradition is incompatible with his linguistic and jurisprudential framework. From a jurisprudential perspective, the content of the tradition contradicts the definitive rules regarding the purity of well and sea water. Imami jurisprudence, based on the principle of "the purity of abundant water" (ṭahārat al-māʾ al-kathīr), stipulates that water connected to a source or flow does not become impure by the falling of an impurity unless its color, taste, or smell changes. Therefore, the falling of "a drop of wine" neither renders the entire body of water impure nor constitutes a legitimate religious impediment to performing the call to prayer (adhān) or grazing sheep. Furthermore, reliance on the verses and hadiths concerning "precaution in doubtful matters" (iḥtiyāṭ fī al-shubuhāt) to confirm this tradition is incomplete, as in jurisprudence, precaution is meaningful only where the ruling of permissibility or prohibition is unclear, whereas the ruling on the purity of water in these cases is definitive. Comparative analysis demonstrated that the content of the tradition aligns with Sunni jurisprudence, particularly the fatwas of Abū Ḥanīfah, who issues rulings declaring the entire water of a well impure. It is therefore probable that the hadith was fabricated with the motive of aligning with non-Imami jurisprudential principles. Historical analysis further revealed that some Sunni traditionists fabricated this tradition in connection with the incident of the prohibition of wine, falsely attributing it to Imam ʿAlī (as) to mitigate criticism regarding the consumption of wine by some Companions. Analysis of the established practice (sīrah) of the Ahl al-Bayt (peace be upon them) also reveals a clear contradiction with this tradition, as, according to reliable traditions, the Imams recommended the use of vinegar produced from wine, and such an extreme level of caution is not reported in their conduct. Consequently, an examination of all the textual, content-based, jurisprudential, and historical evidence leads to the judgment that the issuance of this tradition cannot be established. Conclusion The present study, through a comprehensive examination of the sources, linguistic style, jurisprudential implications, and historical context of the hadith attributed to Imam Ali (as), concludes that the tradition "Law waqaʿat qaṭratun fī biʾr" ("If a drop [of wine] falls into a well...") lacks a supporting chain of transmission and is incompatible with the definitive content of the knowledge transmitted from the Ahl al-Bayt (peace be upon them). The tradition neither exists in early Imami sources, nor is it compatible with the established principles of ritual purity (ṭahārah), nor can a similar example be found in the established practice (sīrah) of the Imams (peace be upon them). An examination of the tradition's written origin in Sunni exegetical works also indicates the possibility of its fabrication within the theological milieu of the early centuries, aimed at aligning it with non-Shiʿi jurisprudential opinions. Therefore, this hadith is deemed fabricated and unreliable, lacking any value for narrative (riwāyī), jurisprudential (fiqhī), or theological (kalāmī) purposes. This research, by presenting a model of integrated analysis—encompassing the study of the chain of transmission (sanad), the text (matn), historical context, and jurisprudential dimensions—demonstrates that reliance on the apparent meaning of traditions without investigating their origin and content can weaken the foundations of Hadith studies. Hence, the critical evaluation of similar traditions is essential for the development of Islamic textual criticism. اعتبارسنجی گزارش‌های روایی برای احراز صدور آن از معصومt، مبحثی مهم در پژوهش‌های حدیثی اسلامی محسوب می‌شود، زیرا اطمینان از صدور حدیث باعث استقرار اصول معرفتی، اخلاقی و فقهی صحیح خواهد شد. در این میان، روایاتی که ناسازگاری مضمونی با معارف دینی را به اذهان متبادر می‌سازد، به‌سبب اعتبارسنجی حائز اهمیت فراوانی هستند؛ ازجملۀ آن‌ها روایتی است منسوب به امام علیt که به افتادن قطرۀ شراب در چاه و دریا اشاره دارد و میان آن با ادلۀ فقهی، تاریخی و اعتقادی تعارض‌هایی به چشم می‌خورد. لذا پژوهش حاضر درصدد ارزیابی صدور روایت منسوب، برای احراز صدور و سازگاری آن با شرع مقدس بـوده کـه بـا روش کتابخانه‌ای همراه با توصیف و تحلیل گزاره‌ها به بررسی مطالب پرداخته است. نتیجۀ بررسی شواهد گوناگون در مبحث اعتبارسنجی، عدم احراز صدور است، زیرا ارزیابی آن حاکی از عدم هم‌خوانی متن آن با برخی معارف فقهی، اعتقادی و تاریخی دارد. همچنین وجود برخی شباهت‌های آن با فقه و عقاید اهل‌سنت از دیگر مواردی است که انگارۀ جعلی بودن آن را به ذهن می‌رساند.

https://s-hadith.kashanu.ac.ir/article_114841_18fd1ac358230c62484dd49ccaa00068.pdf