خلاصة:
One of the most important disasters of hadith as the second source of understanding of religion, which was sometimes formed by hypocrites and sometimes unwise friends, is the phenomenon of falsification in the history of hadith, which the Prophet (pbuh) also warned against and the Shia imams (pbuh) also in this regard. They tried their best and fought against the phenomenon of forgery in their references and discussions and called their friends to try in this way. Imam Reza (a.s.) also, inspired by the method of his fathers, fought against the status quo and the slanderers in different ways. This research tries to answer this question by descriptive-analytical method and using written sources, what are the criteria of Imam Reza (a.s.) to know the hadith of the subject and how did he deal with the phenomenon of forgery? The results indicate that, according to Imam Reza (a.s.), the opposition of hadith to the Qur'an, the definite tradition of the Prophet (pbuh) and other imams, the opposition of hadith to reason, religious truths and facts, and the absence of truth and clarity in words are among the most important signs. It is considered as a situation. For this reason, it is recommended to know the hadith of the infallible (pbuh); fight with the avengers; Facing exaggerated thoughts; The tradition of presenting hadith; Accuracy in obtaining the sources of hadith and setting up debate circles is considered one of the most important fighting methods of Imam Reza (a.s.) in refining hadiths.
ملخص الجهاز:
The results indicate that, from the perspective of Imam Reza (AS), the contradiction of a Hadith with the Quran, the definitive Sunnah of the Prophet (PBUH), and the narrations of other Imams; the contradiction of a Hadith with reason, religious axioms, and realities; the emptiness of the speech from truth and luminosity; and the transmission of Hadith from unreliable sources and untrustworthy narrators are considered among the most important signs of fabrication.
In a narration mentioned in the discussion regarding the contradiction of Hadith with the Quran by Yunus ibn Abd al-Rahman, Imam al-Rida (AS), for the purpose of identifying fabricated narrations, in addition to the non-contradiction of the words issued by the Ahl al-Bayt (AS) with the Quran and Sunnah, points to an interesting note in the final part of the narration and says: «فَإِنَّ مَعَ کلِّ قَوْلٍ مِنَّا حَقِیقَةً وَ عَلَیهِ نُوراً، فَمَا لَا حَقِیقَةَ مَعَهُ وَ لَا نُورَ عَلَیهِ فَذَلِک مِنْ قَوْلِ الشَّیطَانِ (Kashi, 1409 AH, 225; Majlisi, 1403 AH, 2: 250); indeed, with every word of ours there is a truth and upon it is a light, and whatever has no truth with it and no light upon it is from the words of Satan».
Another example in this regard is the response of Imam al-Rida (AS) to the question of Ibrahim ibn Abi Mahmud concerning a narration from the Messenger of Allah that implied the anthropomorphism (physicality) of God. He said: «لَعَنَ اللَّهُ الْمُحَرِّفِینَ الْکلِمَ عَنْ مَواضِعِهِ وَاللَّهِ مَا قَالَ رَسُولُ اللَّهِ کذَلِک إِنَّمَا قَالَ إِنَّ اللَّهَ تَعَالَى ینْزِلُ مَلَکاً إِلَى السَّمَاءِ الدُّنْیا کلَّ لَیلَةٍ فِی الثُّلُثِ الْأَخِیر; May God curse those who distort words from their proper places!
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