۱.
Understanding the intent of the speaker in any text, including Hadith, involves navigating through underlying assumptions and culminates in grasping the serious intent of the speaker. Theological beliefs are one of the most significant underlying assumptions that have a decisive impact on understanding the main intent of the Hadith speaker. On the other hand, among the various branches of Hadith studies, the field of " Fiqh al-Hadith " holds substantial importance. Theological beliefs have been a point of interest for researchers in the realm of Fiqh al-Hadith since ancient times. The present study aims to conceptualize the nature of this clue and the conditions under which it can be utilized in understanding Hadith. It is noteworthy that the use of theological beliefs in interpreting Hadith carries certain risks; if these risks are neglected, a methodical understanding of Hadith will not be achieved. Therefore, after examining the conditions for applying this clue in understanding Hadith, the associated drawbacks will also be addressed. The results indicated that by five specific conditions, theological beliefs can be cited as a connected non-verbal clue for understanding Hadith. Six significant drawbacks related to this sign have been identified and examined in this paper.
۲.
Abū Mikhnaf, Lūṭ ibn Yaḥyā Azdī , was one of the historians of the first century and among the narrators of historical hadiths. His name is associated with the recording of events related to Iraq, evoking occurrences such as the Battle of Jamal , Ṣiffīn , the incident of Karbala , the uprising of Mukhtār , and more. One of his most important works is the " Maqtal al-Ḥusayn (AS) ," which has drawn the attention of both early and later scholarly circles and is considered an inspiring element. The present study aims to explore the historical, literary, and biographical aspects of the " Maqtal al-Ḥusayn ." In this historical work, textual and biographical points are examined, and it also reports the existence of a fake martyrdom work bearing the same name. It seeks to explain the reasons for the differences and the nature of its forgery. This work serves as a response to contemporary enthusiasts seeking accurate and authentic details about this event, and perhaps this very concern has spurred the compilation of similar works. Thus, it aims to clarify the credibility of Abū Mikhnaf and the scholarly value of his work " Maqtal al-Ḥusayn (AS)." Additionally, it seeks to shine a light on works that intend to utilize or rewrite Abū Mikhnaf 's martyrdom account. It is hoped that this article will provide an appropriate answer to the question of ‘Who was the first to write about the Maqtal al-Ḥusayn ?’ ‘How credible it is?’ and ‘How the authenticity of these reports and narratives has been examined?’ This article has been used library method to collect data.
۳.
In a number of Shiʻa hadith sources, there is a narration known as " Ninth of Rabīʻ " which refers to the event of the murder of the second caliph on the ninth of Rabīʻ al-Awwal . Unfortunately, this narration, which has also gained the title " Rafʻi Qalam ," has been misused by some lesser individuals to justify holding celebrations under the title " ʻĪd al-Zahrā " in these days by claiming to dissociate from the enemies of the Ahl al-Bayt (AS). They use the text of the narration to justify certain inappropriate behaviors and statements over three days, considering them permissible. ‘To what extent can such narrations truly possess authority and authenticity?’ The present study, using a critical analysis method, aims to examine this narration. The findings indicated that the mentioned narration is significantly flawed from various source, history, document and content’s perspectives: 1) This narration lacks a credible background in earlier Shia sources and its earliest reference can be traced back to the fifth century in a book belonging to the Nusayrites sect titled " Majmūʻ al-Aʻyād ." This raises the probability that it was fabricated by the Nusayrites extremists and transferred to Shiʻa sources in the sixth century. Additionally, in earlier sources, the name " Abul Khaṭṭāb " is mentioned, but this name has been changed to " Ibn al-Khaṭṭāb " in later Imamiyya sources; 2) The prevailing opinion among historians and most Shiʻa scholars is that the murder of the second caliph occurred in late Dhul Ḥijjah of the 23rd year of hijra, not on the ninth of Rabīʻ al-Awwal ; 3) From a chain of transmission perspective, the narration is Mursal (a type of weak narration), and all its primary narrators are unknown and deemed distorted; 4) Content-wise, the text of the narration includes discussions such as the assertion of alterations in the Quran, the lifting of obligations for three days, and the permissibility of cursing and insulting, all of which contradict the text of the Quran, the teachings of the Prophet Muhammad (PBUH), and the practices of the impeccable Imams (AS), thereby undermining the principle of preserving the unity of Muslims.
۴.
Sunni scholars have accused the Shiʻa of fabricating the hadiths of succession to prove the legitimacy of the caliphs' rule and have denied the appointment of Imam Ali (AS) as the successor by the Messenger of Allah (PBUH). Contrary to the credible documents and sources available to them, they have cited reasons such as: The lack of objection from Imam Ali (AS), his voluntary allegiance to the caliphs, his failure to refer to the texts of succession, and the role of the Jewish Ibn Sabāʼ in this fabrication. The present study, employing an analytical-critical method and considering credible Quranic, narrative, and historical sources, concludes that Imam Ali (AS) expressed his objection to the usurpation of the caliphate by the caliphs at various times and places and was never willing to pledge allegiance to them. He reminded others of the texts of succession and caliphate, engaged in discussions and arguments regarding this matter, and declared his qualifications for the succession of the Prophet (PBUH).
۵.
Discourse analysis is an effective method in historical research that leads to a better understanding of the origins of a thought and the ups and downs associated with it. Ancient hadith data serves as a rich source for discovering earlier discourses. The present study, using the historical reports of Aṣbagh ibn Nubāta as narrated by Imam Ali (AS), aims to uncover and extract the prominent discourse of this period. The research findings indicate that Aṣbagh ibn Nubāta , as one of the close companions of Imam Ali (AS), was from the very beginning a crucial pillar in transmitting Shia-based discourses such as Imamate and Wiṣāyat (Caliphate and Succession), considering his personality traits and concerns. He distinguished between these two concepts based on Imam Ali’s epistemological framework. Furthermore, the movement of Imam Ḥusayn (AS) also aimed to consolidate this discourse, and it can be stated that based on the theory of "Contradictory Voice of Bakhtin," the widespread reflection of the components of the succession concept in the historical reports of Aṣbagh and his significant attention to the discourse of Alawi Wiṣāyat was purposeful. It was formed in a dialectical interaction with the rival discourse that sought to institutionalize the theory of the Saqīfa Caliphate in society. In other words, Aṣbagh aimed to normalize the notion that Imamate is not equivalent to Caliphate; rather, succession is one of the important dimensions of Imamate.
۶.
The hadiths regarding the event of Return ( Rajʻat ) have only gained a significant number in later hadith collections, which have even dedicated a chapter to them. The present study aims to identify, using a descriptive-analytical method, some factors that have led to the disparity in the number of hadiths on Rajʻat between earlier and later centuries by comparing earlier and later hadith sources. The results include: Hadith errors such as discrepancies in the transmission of a hadith from earlier to later sources, and the misjudgment of considering multiple chains that lead to a single direct narrator; adherence to the literal meanings of words at the expense of common understanding; fallacies such as repeated counting of hadiths, fragmenting a single hadith and presenting it as multiple ones, counting non-authentic reports, mixing topics, deviating from the subject, and circular reasoning. The reliance on the latter abundance of hadiths presents a challenge to Sunni scholars, who has been created by the Shia theologians and hadith scholars themselves. The benefit of this study lies in recognizing this challenge, ultimately leading to a more robust defense of the belief in Rajʻat .
