چکیده:
Although Mirdamad is mainly known for his philosophical writing، he has many other works on narrational sciences، which are important to discuss and study. While writing his book Glosses on Al- Usul Al- Kafi، which considering the title of the book and its introduction seems to be written to explain the traditions collected by al-Kafi in his magnum opus of hadith، he understood that an investigation of the documents of the traditions should come prior to the study of the traditions themselves. Therefore، he decided to express his views on the technical terms of hadith and important issues related to the transmitters of hadith in a collection titled Al- Rawasheh Al- Samawiyyah in which he sometimes offers views that are opposite or at least different from those of earlier scholars. Having explained and analyzed the views of Mirdamad، this article by comparing his views with those of other earlier Shii scholars of traditions has come with significant conclusions، such as documenting Ibrahim Ibn Hashim al-Qomi and endorsing what he has transmitted، explaining with precision the firm term، which from the viewpoint of earlier scholars had a wide meaning but Mirdamad has narrowed it down، obliterating the difference between well-documented and well-known tradition، introducing the term inferring، and a different explanation of the difficult hadith. Moreover، new classification and verbal precisions are some other innovations of Mirdamad in the subject of Understanding hadith.
خلاصه ماشینی:
This research, by describing and analyzing Mir Damad's views based on a comparative-analytical method with other early Shia hadith scholars, has achieved several findings; among these can be mentioned the authentication of Ibrahim ibn Hashim al-Qummi and considering his narrations to be sahih, the precise definition of the term qawi which had a broad meaning from the perspective of early scholars but was narrowed down by Mir Damad, the lack of distinction between hadith mustafid and mashhur, the creation of the terms takhrij and takharruj, and the different recording of hadith mu'dal.
81) Some have considered his hadith to be "hasan"; for example, Shahid al-Thani mentions in several instances in his book Masalik al-Afham that although his method of narration is among the best methods and he himself praises Ibrahim ibn Hashim with attributes such as "جليل القدر، کثير العلم و کثير الروايه ", since there is no text regarding his documentation (tawthiq), his narration is considered "hasan".
82, in 185 continued) Mir Damad, in the fourth marginal note of his book, regarding the status of the narration of Ibrahim ibn Hashim Qummi, by accepting the third view, explains that it is famous that the chain of a narration in which Ibrahim ibn Hashim Qummi is present should be called "hasan," but at the highest degree of hasan and in other words, the level immediately following sahih; because there is no text regarding his documentation (tawthiq), but what is correct and explicit to me is that the path of Ibrahim ibn Hashim is sahih, because his greatness and high status are above anyone performing adjustment (ta'dil) or documentation (tawthiq) for him.
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