Journal of Razavi Culture

Abstract The late Azizollah Attarodi, a prominent contemporary hadith scholar, made significant efforts in collecting, translating, and promoting the narrations of the Infallible Imams (a.s.). Among these efforts was the compilation and organization of the narrations of the Ahl al-Bayt (a.s.) into Musnad form, categorized according to each individual Imam. With regards to the narrations of Imam Reza (a.s.), in addition to collecting, organizing, and publishing them under the title “Musnad al-Imam al-Reza Abi al-Hasan Ali ibn Musa (a.s.)”, Attarodi also undertook the translation of the narrations of this work, titling it “Akhbar wa Athar Hazrat Imam Reza (a.s.)” (Narrations and Works of Imam Reza (a.s.)). Mr. Attarodi has made some errors in the translation of certain narrations, and the resulting translation does not accurately reflect the Arabic text of the narrations. Therefore, this research, using a descriptive-analytical method, seeks to answer the question: what criticisms can be made of the translation of Musnad Imam Reza (a.s.)? The research findings indicate that at least five main criticisms can be levied against the translation: 1. Mistakes in finding the equivalent meanings of words; this area itself is open to criticism in two aspects: a. Incorrectly assigning the meaning of words; b. Translating general words as masculine. 2. Mistakes in translating phrases and sentences. 3. Mistakes in translating metaphors. 4. Not translating some words and phrases. 5. Adding sentences and phrases that do not appear in the original Arabic text.

Abstract Moral education of Muslims is one of the basic goals of Quranic and Hadith teachings. Extracting these teachings and explaining them in a methodical way in the form of principles and methods of moral education provides the basis for the knowledge of the moral system in Islam. Among the narratives of Imams (as) and the narratives left by Imam Riḍā (as), there are many statements and reports on the subject of ethics. This research, using a descriptive and analytical method, seeks to answer the question, what are the principles and methods of moral education in the narratives of Imam Riḍā (as)? To answer the research question, his hadiths were extracted, categorized and analyzed. The research findings indicate that the principles of moral education are: Change in outward behavior, inner transformation, continuity and protection of action, modification of conditions, responsibility, grooming, grace, justice, dignity and wisdom. The realization of these principles, methods such as indoctrination to the self, imposing on the self, giving insight, calling to faith, creating duties, reckoning with self, contextualization, change of position, pattern making, facing the consequences of actions, incitement of faith, troubles and trials, beautifying the appearance, embellishment of speech, repentance, evangelize, exaggeration in reward, task as much as possible, warning, punishment in the amount of the fault, neglect, cleanliness and purity of the soul, teaching the wisdom have been identified as a method of getting rid of and treating vices.

Abstract With the systematic spread of fabricated and distorted hadiths in the time of Imam Riḍā (as), in many cases, the narrators sought the authenticity of the hadiths from that Imam. In case of falsification and distortion in the narration, the Imam (as) has methodically and by using reassuring criteria, has expressed its distortion and forgery. In general, the Imam has used two internal and external criteria in the critique of these narrations. He has done the internal critique, which is carefully done in the context of the hadith, with two categories of criteria: intra-religious criteria and extra-religious criteria. The intra-religious criteria are the Qur'an, religious certainties and narrations; and extra-religious criteria can be considered as intellect, sense and experience. External criticism, which is the evaluation of hadiths using references such as narrators of hadith and the source of hadith, has been realized in the life of Imam Riḍā (as) by criticizing the narrators. He has criticized the hadiths by referring to the source of forgery and distortion, which is the existence of false narrators. Imam (as) sometimes has used a combination of several criteria to critique the narrations, which among the criteria used, he has used the two criteria of "narrations and reason" more than other criteria.

Abstract One of the duties of Ahl al-Bayt (P.B.U.H.) was to maintain and explain the matters of the Prophet (P.B.U.H.) and his previous Imams. This has been well demonstrated in the life of Imam Reza (P.B.U.H.) due to the cultural and political atmosphere of his time; in the way that He has been asked many questions about the narrations of previous Imams. Therefore, this research with the descriptive-analytic method, is to answer the question “what are Imam Reza's (P.B.U.H.) affirmative approaches in confronting narrations presented to Him?” Findings of the research indicated that, first, he has designated four approaches in confronting the alleged narrations: 1. Confirmation of narrations 2. Explanation of narrations 3. Adaptation of narrations, and 4. Correction of superficial impressions about narrations. Meanwhile, the explanation and confirmation of narrations had the highest frequency with 10 and 9 items respectively. Second, narrations have been presented on different topics on religious, morals and juridical and the largest contribution has been allocated to religious narrations, with the subject of Imamism. Third, some of the narrations have been presented to Imam Reza (P.B.U.H.) by the Prophet (P.B.U.H.), Imam Baqir (P.B.U.H.) and Imam Sadiq (P.B.U.H.). And sometimes the narrators did not refer to the particular Imam when they presented narrations, or they did not use the phrase "narrated from your fathers". Fourth, narrations have been delivered through various narrators, particularly, Hossein Bin Khalid and Abu Salat Heravi.