درخت حوزه‌های تخصصی

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.

The writings of Shaykh Ṣadūq (d. 381 AH) increasingly contain narrations from " Faḍl ibn Shādhān "(d. 260 AH) from Imam Riḍā (AS). Over the past centuries, theologians and jurists have relied on these reports as a basis for their arguments and interpretations in theological and jurisprudential matters. However, Professor Muḥammad Baqir Behboudi, citing the Rijāl of Kashshī and Ṭūsī , claims that " Ibn Shādhān "was born after the martyrdom of Imam Riḍā (AS) and thus considers those narrations to be unreliable. In his view, the responsibility for attributing the narration of " Faḍl " from Imam Riḍā (AS) lies with " ʻAlī ibn Muḥammad ibn Qutayba ," whom he deems to be a false and untrustworthy individual. In contrast, the author of this article, through a review of the Rijāl of Kashshī and Ṭūsī and other sources, and by considering various evidences, reaches a different conclusion in both areas, positing that Ibn Shādhān was born around the year 180 AH or earlier, which would allow for the possibility of reporting from Imam Riḍā (AS) (who died in 203 AH). Moreover, the reports from " ʻAlī ibn Muḥammad ibn Qutayba "recognized as a Shiʻa narrator and theologian contemporary with Imam Hādī and Imam ʻAskarī (AS), are transmitted in " Tehdhīb al-Aḥkām ," " al-Istibṣār ," " Man Lā Yaḥḍuruhul Faqīh ," and the writings of Shaykh Ṣadūq as well as other foundational Hādīth sources. The author, through a deep exploration of the statements of Kashshī, Najāshī, Ṭūsī, Ḥillī , and other experts in the field of Rijāl such as Mirdāmād, Wahid Behbahani, Shūshtarī, and Zanjani, firmly establishes that " Ibn Shādhān "is a highly esteemed scholar, trustworthy, and one of the eminent luminaries of the Ahl al-Bayt school of thought.