Ulum-i Hadith (Hadith Sciences) No. 81 Released
Publish Date: 8/25/2017 Code: 60356

Ulum-i Hadith (Hadith Sciences) No. 81 Released

Traditions of “saba sinīn” (Seven Years) in nurturing the children: types and internal analysis
Dating the tradition "idhā kānat … umūrukum ilā nisāikum fa-baṭn al-arḍ khayrun min ẓahrihā" based on analysis of isnād and text
Services given to the ethics by religion; With a glance at the traditions and the Islamic moral precedent (Sunnah)
The position of application of traditions in Mulla Sadras theorization; A case study of incorporeity of the soul
The application of the expression “lahū riwāyātun” (there are narrations on his authority) and its relation with the books entitled "al-Nawādir"
Early Sunni hadith narrators and the text criticism of the hadith

Traditions of “sab‘a sinīn” (Seven Years) in nurturing the children: types and internal analysis

Abbas Pasandideh

Bringing up the children is among most important issues in Islam. There exist materials for this issue in the scriptures. Part of them are traditions of “sab‘a sinīn” (seven years) suggesting three seven-year periods. The goal of this study is to specify what is meant by each of these periods merely in these traditions. The method of research applied is library-based, descriptive and content analytical. This study has these findings: 1) the topic has at least five narrations with differences with one another; 2) based on the criterion of the reliability of isnād and the source, the well-known narration “al-walad sayyid” (the child being a master) is weak; 3) the keywords of one period have a positive approach, while the “core of the meaning” and the application of the keywords of the other two periods with a negative approach specify the “boundaries of meaning”. On this basis the first period is the period of playing, and not the period of teaching the Qur’an and the propriety, nor is it that of teaching the law. The second period is that of teaching the Qur’an and the propriety, and not the period of playing or teaching the law and undertaking responsibilities. And finally, the third period is the period of being bound to the law and undertaking the responsibilities, and not the period of playing or teaching.

Keywords: child, traditions of “sab‘a sinīn” (seven years), periods of training.

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Dating the tradition "idhā kānat … umūrukum ilā nisā'ikum fa-baṭn al-arḍ khayrun min ẓahrihā" based on analysis of isnād and text

Kazem Rahmansetayesh

Maàsoomeh Reyàan

The tradition "idhā kānat … umūrukum ilā nisā'ikum fa-baṭn al-arḍ khayrun min ẓahrihā" (in case it is this way that … your affairs are designated to your women then the depth - or inner portion - of the earth is better than its back) that have occurred in the two sources of Sunnan al-Tirmidhī and Tārīkh Baghdād and was promulgated in other hadith books, has been cited and referred to deny the (allowance of) social presence of the women. This tradition was narrated on the authority of Ṣāliḥ Murrī who has been criticized and deemed weak by the Rijal experts. As a matter of fact it is a paraphrasing of a pre-Islamic poem prevailing in the Arabic proverbs in the second/eighth century and thus was used by Ṣāliḥ Murrī. Basra was the origin of such traditions. This tradition emerged in the middle of the second/eighth century and thus is extremely later than the period of early Islam. Despite its weakness from the aspects of isnāds and text, it has been, however, cited in the field of religious law in certain contemporary Shi'a and Sunni texts, and this way was considered as an evidence for legal prohibition and the inability of the women in the arena of administrating the society.

Keywords: dating, link, analysis of text and isnād, Ṣāliḥ Murrī, Basra.

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Services given to the ethics by religion; With a glance at the traditions and the Islamic moral precedent (Sunnah)

Sayyid Muhammad Baqer Mir-Sane'

Elucidation of possibility and actualization of the services of religion given to ethics is among the necessary discussions in the field of relation of ethics and religion that can supply better preparations for a more precise understanding of this relation. This article attempts to explain the religion and ethics, as well as their distinctions, in the Islamic precedent and then studies the services given to ethics by religion. In order to prove the services given to ethics by religion, it was attempted to take advantage of those traditions and precedents that deal with Islamic ethics. Finally, the services given to ethics by religion is divided to direct and indirect services. The indirect services include the moral intellect and moral training, while indirect services comprise moral knowledge augmentation, establishment of a moral system and supporting it.

Keywords: services given by religion, Islamic ethics, ethics and traditions, ethics and religion.

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The position of application of traditions in Mulla Sadra’s theorization; A case study of incorporeity of the soul

Sayyid Muhammad Husayni Nezhad

Ahmad Rabbani-khah

Husayn Asa

Proving the incorporeity of the soul is one of the key discussions in Islamic philosophy. Considering the fact that the Muslim scholars have generally recognized the traditions of their religious leaders as valid propositions (or reliable reports), the “transmitted citations” are taken into consideration. This issue is more distinct in the works of Sadr al-Din Muhammad Shirazi (known as Mulla Sadra). As a theosophist he has attempted to pay attention to “intellectual reasoning” along with “transmitted citations”.

Having studied the reliability of the traditions pertaining to proving incorporeity of the soul – as mentioned in the “Kitab al-Nafs” of his “al-Asfar al-Arba‘ah” (the four intellectual journeys) – and having analyzed the content of them, this article investigates the kind and method of application of the traditions therein, as well as the strong points and weak points contained in them.

It can be understood that a small number of the traditions are endowed with strong isnads and are reliable. The content analysis represents that only 25 percent of these traditions indicate the incorporeity of the soul. In the rest cases such defects as partial denotation, negligence about the following are noticed: the literal (or lexicological) meaning, the traditions of the same family, and the initial part, as well as the ending part of the traditions.

Keywords: incorporeity of the soul, Kitāb al-Nafs (the book of soul), Mulla Sadra’s way of dealing with traditions, transmitted citation, hadith reliability assessment.

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The application of the expression “lahū riwāyātun” (there are narrations on his authority) and its relation with the books entitled "al-Nawādir"

Ehsan Sorkhei

Shaykh al-Ṭūsī has compiled his al-Fihrist with the goal of collecting an index of compilers and possessors of Uṣūl (pl. of Aṣl being a script of an unarranged collection of traditions either heard directly from the Imam or at least at second hand) and their works. He mentioned the expression “lahū riwāyātun” (there are narrations on his authority) in his book while introducing some of the compilers. This expression does not exist in the al-Fihirist of al-Najāshī. A conceptual study on this phrase in Shaykh al-Ṭūsī’s al-Fihrist indicates that it is an expression mostly used by Ḥumayd ibn Ziyād and in certain cases it has crept into the al-Fihrist by citations from Ibn Walīd and (his master) Shaykh al-Ṣadūq.

By comparing the reports of Shaykh al-Ṭūsī and al-Najāshī a meaningful relationship between the expression “lahū riwāyātun” and the expression “lahū kiāb al-nawādir” is achieved. This article investigates the application cases of this combination in Shaykh al-Ṭūsī’s al-Fihrist and compares it with the al-Fihirist of al-Najāshī in order to discover a relationship and to justify it and to answer certain doubts and allegations.

Keywords: narrations, al-Nawādir, al-Fihrist, al-Rijal, Shaykh al-Ṭūsī.

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Early Sunni hadith narrators and the text criticism of the hadith

Sorayya Qotbi

Hamid Baqeri

Zahra Rezaei

Most of orientalists in the field of hadith studies deem the process of criticism of the Islamic hadith - carried out by the Muslim traditionists - confined to the isnad criticism and believe that they either ignored the phenomenon of text criticism or (at least) cared it insufficiently.

The Muslim researchers from different intellectual currents have recently given different examples of text criticism in the early Sunni hadith books and have tried to prove the existence of a critical view to the content of hadith – in addition to the isnad criticism – on behalf of the compilers of these books.

Furthermore, by studying the books in the fields of Rijal science, as well as ‘Ilal al-Hadith (defects of traditions) compiled by the early scholars in the third and fourth centuries AH (9th and 10th centuries CE) one can get access to indications about the traditionists’ attempts with regard to the text criticism. The analysis of the extant reports of the early scholars represents a noticeable role of the content criticism based on a number of criteria in evaluating the content of traditions, among them is assessing them by the Qur’an, the Sunnah, the famous narrations, etc.

Keywords: hadith, text criticism, early Rijal sources, the Sunnis, the orientalists.

 

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