چکیده:
The nature of the relationship between Hadith and mysticism has always been one of the axes of investigation for Hadith scholars. Although mystics, in understanding religious teachings—especially in the field of Quranic interpretation—rely on discovery and intuition, some of them have paid special attention to Hadith as a source of knowledge in explaining mystical teachings and have employed it in their works. Najm al-Din Razi, particularly with regard to his specific mystical foundations in comparison to some other mystics, has approached Hadith with such a perspective and utilized it in the book Mirsad al-Ibad. Using a descriptive-analytical method, this research examines Najm al-Din Razi's Hadith approach in the book Mirsad al-Ibad, specifically from the perspective of conveying meaning (naql bi al-ma'na). The type of engagement by Najm al-Din Razi supports the point that in explaining mystical teachings, he viewed Hadith as an epistemological source, and such an approach can be seen as derived from the bond between mysticism and Sharia in the intellectual system of a mystic like Najm al-Din Razi. Aside from the few narrated Hadiths of his that lack validity and authority, most of the Hadiths in this book are found in authoritative Hadith texts according to both sects. Relying on conveying meaning in the application of Hadiths in Mirsad al-Ibad and justifying mystical teachings based on Hadiths has been a focus of this mystic author.
خلاصه ماشینی:
This research, using a descriptive-analytical method, examines Najm al-Din Razi's Hadith approach in the book Mirsad al-Ibad, specifically from the perspective of transmission by meaning (naql bi al-ma'na).
60) Najm al-Din Razi has not merely narrated Hadiths; rather, his method of utilizing them at the beginning of the discussions in Mirsad al-Ibad or within the subjects of those sections expresses his foundation in explaining mystical themes.
As mentioned before, the original root and basis of many mystical teachings lie in the Quran and the sayings and biography of the Prophet (PBUH) and the Infallibles, and an individual like Najm al-Din Razi has grasped this point well, reflecting them both in his Quranic interpretation and in Mirsad al-Ibad, which we will discuss further in the following discussion.
The Hadiths present in Mirsad / al-Ibad, except for one or two Hadiths where the name of the first narrator after the Prophet of Islam (PBUH) is mentioned, such as Ibn Abbas (cf: Najm Razi, 1374, p.
Citing Hadith to determine the position of righteous Imams as instances of those who remember (mudhakkiran) In another section of the book Mirsad al-Ibad, Najm al-Din Razi has recalled the subject of the conduct (suluk) of scholars and righteous Imams and their role in influencing the stages of spiritual journeying.
" This example also shows that mystics like Najm al-Din Razi were not strictly concerned with examining the exact wording of a Hadith, and whether the phrase of interest in connection with the subject under discussion was a Hadith or a statement from Sufi masters made little difference to them.
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