پژوهش نامه علوم حدیث تطبیقی
پیاپی 15 (پاییز و زمستان 1400)

In the declaration of the second step of the revolution to achieve a new Islamic civilization, the Supreme Leader presented solutions that are rooted in the teachings of the Quran and narration. This article has been written to explain these solutions and express their documents in religious teachings and has tried to show the documents of these solutions in religious teachings in a descriptive-analytical method. The achievements of the research indicate that the guidelines provided by the Leader in the declaration of the second step towards achieving a new Islamic civilization have genuine religious foundations and are rooted in the teachings of the Quran and narration. In religious teachings, the use of previous experience and the category of science have been emphasized and spirituality, ethics and justice have been considered; In addition, the fight against corruption and organizing worldly life and gaining dignity has always been recommended by Islam, and these matters have been introduced as the most important means of growth and transcendence. Such categories are considered in the second step declaration as basic solutions for achieving a new Islamic civilization.

The realization of Islamic civilization is the ultimate goal of establishing religion in society. Utilizing the rich religious resources and using the reliable achievements of modern science are two prerequisites for achieving such a civilization. The analysis of the Shiite narrative heritage shows that among the key concepts of religious sources, “faith” - not as it is embedded in the minds of the general public - has a concocting truth and is formed in the process of history, according to certain principles and criteria. Faith includes accelerators such as good manners, the use of which, in addition to strengthening faith, creates good relationships throughout society. When the “right communication skills” are combined with the “pillars of faith, including satisfaction with destiny and trust”, peace is brought not only to the individual but also to society, and a civilizing generation is educated. When “faith” is strengthened in social relationships, it will bestow the believer the power to establish a religion and placing it under the shadow of guardianship will lead to the flourishing of many talents of the individual and society. The result of the strengthening of social relationships and the flourishing of society’s talents and the removal of social barriers is an Islamic civilization which, according to the Supreme Leader, has entered its second step in the declaration of the second step. By drawing the roadmap of the Ahl al-Bayt (A.S), show a slice of the model of world civilization and government.

Human behavior is constantly following their beliefs and worldview. In economic societies, human beings make economic decisions and act according to their beliefs and intellectual principles, and the economy that governs societies is not separate from their thoughts and ideas. The intellectual and theoretical underpinnings of the teachings and behaviors of economics and the worldview that governs them are the same doctrinal foundations that the subject of these teachings is the Almighty God and His attributes, the universe, humans and society. In this study, those divine teachings that have an effect on human economic behaviors in the field of production, which is the same belief in monotheism in production, are considered from the perspective of Imam Ali (A.S). To achieve this goal, the effect of belief in monotheism in production has been expressed by quoting some narrations of Imam Ali (A.S) according to the declaration of the second step of the Islamic Revolution. In the Supreme Leader's order in the declaration of the second step of the revolution, the issue of the economy has been mentioned as a key and decisive point in the Islamic society. Also, from the studies and researches done in this research, it can be concluded that the monotheist human-being in this school in the field of production believes that it is possible to orient the production goal, pay attention to work and strive for production and create economic security in production. The value and productivity and regularity of women in production made progress in production. It also developed and organized the agricultural, industrial and trade sectors by creating security in employment and by expanding productive employment in production.

Monotheism is one of the important issues of belief that separates pure and real human life from ordinary life. In addition to individual life, human beings also have various social responsibilities and are required to observe them. One of the responsibilities is defined in the economic dimension, which is one of the most fundamental issues of governments and the life of society, and in the view of the Supreme Leader of the Revolution, is a decisive point. Unfortunately, Iran is facing the ominous phenomenon of economic corruption that the Supreme Leader in the fourth paragraph of the declaration of the second step, addressed to the nation with the headline “Justice and the fight against corruption”, and pointed out the importance and public duty in its realization. According to the results of this study, the elimination of corruption causes justice in society, poverty alleviation and creating public hope and trust in in-charges. In the present article, with a descriptive and analytical method, it was tried to explain the effect of monotheistic thought as an important deterrent factor in preventing economic corruption of in-charges inspired by Imam Ali’s (A.S) statements.

Doing well to one's parents is one of the most important moral teachings of Islam and one of the most effective acts of worship in obtaining God's pleasure. Thanksgiving to parents is mentioned in the line of thanksgiving to God Almighty, which shows its importance. The verses of the Quran and the narrations of the Imams (A.S) about respecting parents are considered as one of the most important divine duties and they have been commanded to do it and have drawn material and spiritual effects for it. Recognizing the effects of benevolence on parents in revelatory texts can play an important role in mapping life and promoting it; therefore, it is necessary to address this issue. This research has been presented by narrative-revelatory method and gathering information through libraries and by descriptively processing information and seven works on being kind to parents from the perspective of Imam Ali (A.S) in the individual and family dimension have been studied and analyzed as the bestowing of mercy and the existence of blessings, the emergence of love, the return of a lot of good deeds, etc. are part of them.

Leaders, officials, and governmental and non-governmental in-charges are among the most important qualities of government individuals in institutionalizing and strengthening the morality of society. According to the moral charter of Imam Ali (A.S) in Nahj al-Balaghah and the declaration of the second step of the Islamic Revolution, the leader of the Islamic government, who is at the head of the in-charges and workers of public affairs, must have three important moral principles of dignity, chastity and simplicity which are the bases of all morals and virtues of in-charges. The findings of the present study, which is organized by descriptive-analytical research method and by library-based method and technique and using Nahjul Balaghah and referring to written religious sources and statements of the Supreme Leader of the Islamic Revolution, indicate that in the field of individual ethics, the in-charges can create a great Islamic civilization by building themselves and creating a society based on the principles of Islam. This will be achieved with a special strong character in the religion and foresight of the in-charges. Ethical principles have been explained for each of the in-charges, including the military, judges, managers and employees, representatives and secretaries, businessmen and industrialists in Nahj al-Balaghah, and the statements of the Leader, and observance and adherence to each of them lay the foundation for a great civilization of guardianship and Imamate of Imam Asr (A.S).

In recent decades, especially after the victory of the Islamic Revolution and the collapse of the communist system and the refutation of the theory of “religion is opium” and the successful experience of the presence of religion in various fields and the emphasis of the great architect of the Islamic Revolution, Imam Khomeini and Supreme Leader on the comprehensiveness of Islam and the inseparable link between religion and politics, the issue of the function of religion has been raised more seriously in the second step of the Islamic Revolution. This study aims to reveal the effectiveness of religion in the present era and the results of the presence of religion in social spheres, intra-religious method and using written library resources, and deals with analyzing the social functions of religion in the second step of the Islamic Revolution from the perspective of Nahj al-Balaghah and the declaration with the second step of the Islamic Revolution. These functions are clearly stated in the verses of revelation, sermons, letters and the pearls of wisdom of Nahj al-Balaghah. In determining the general policies of the system in the second step of the Islamic Revolution, the Supreme Leader, relying on the Quran and Sunnah, especially Nahj al-Balaghah, has addressed the social functions of religion and invited the youth in particular to achieve it. The results show that the formation of Islamic government, justice and fight against corruption, increasing morality and spirituality, independence and freedom, increasing insight in the face of the enemy and unity and preventing differences and divisions, are the most important functions of religion in society. The most obvious achievement of the study of the social functions of religion is the proof of the comprehensiveness and maximum function of religion in the administration of society, which the study of the conduct of Imam Ali (A.S) and the declaration of the second step of the Islamic Revolution, shows this fact well.

Religious scholars are one of the most important pillars of the religious community to which religious people belong. In the declaration of the second step, the Supreme Leader of the Revolution emphasized the necessity of science and the position of science and scholars in the second step of the revolution and explained the five stages of the Islamic Revolution, the Islamic system, the Islamic State, the Islamic society and the Islamic civilization at the level of the Islamic Ummah and then in the world level. Undoubtedly, the realization of this ideal in the second step of the revolution depends on the pivotal role of religious scholars in the scientific and practical dimensions of society. Therefore, considering the importance of the role and position of religious scholars in Islamic society and the need to clarify the role and position of religious scholars in the second step of the Islamic Revolution, the present study examines the central role of religious scholars in the religious community from the perspective of Quran and Hadith with future studies of the declaration of the second step of the Islamic Revolution. Some of the results obtained in this regard are: The Ulema [scholars] are the guide of the people and the intellectual and cultural guidance of the society is in their hands. Expert scholars are the refuge of the people and the reference for solving their religious and social problems. The people are to protect them from the onslaught of seditions and suspicions of the enemies, to spread morality in the society, to defend the oppressed ones, and to fight against the oppressors and the arrogant. The research method in this article is descriptive analysis and the method of collecting information and data in this research is referring to written documents and sources. Also, for better and more accurate use of Islamic sources, computer systems and scientific software produced in this field have been used.

Resistance economy is a form of Islamic economic system whose idea was presented by the Supreme Leader to solve Iran’s economic problems. The roots of the resistance economy in Islamic economics, on the one hand, and the opportunity for the ruling of Amir al-Mu’minin Ali (A.S), on the other hand, require special attention to the words and manners of that Imam with an economic approach. The present article examines the general policies of the resistance economy to achieve economic independence, using the content analysis method, which is compatible with the Supreme Leader’s guidelines in the conduct and speeches of Imam Ali (A.S). Findings of this study indicate that: 1. Improving the business environment, jihadi spirit and culture, knowledge-based economy, consumption patterns and combating economic corruption are general policies to achieve economic independence; 2. The laws which he instituted for the markets of that time during his reigns - such as the law of universality, the law of competing and the law of specialization of goods - can be modeled in the present age; 3. According to the author, the main components of consumption (including the level of consumption, the composition of consumer goods and how to consume) are formed in the context of society’s culture, and their fundamental change is not possible without changing culture. In Amir al-Mu’minin’s (A.S) remarks about the consumption pattern, two points are evident in the fight against extravagance and luxury, which are also emphasized by the general policies of the resistance economy. Regarding the fight against economic corruption, Hazrat Amir (A.S) in the field of prevention and fight, have provided solutions such as: appointment of committed officials, decisive action against the perpetrators of corruption, etc.

The medical sciences have a special place in the Quran and Hadith, and they contain a subtle and abundant reference to the secrets of the body and its functions, as well as health and prevention issues, which have astonished the scientists. The genealogy of medical science means knowing the origin of medical science, whether it was divine revealed science - as the prophets used to cure some diseases with the help of divine revelation - or human experience over time. The present article seeks to answer the question of what is the genealogy of medical sciences from the perspective of narrations? The present study is organized by analytical-descriptive method and using divine verses and the views of commentators and hadiths of the Imams (A.S) and the method of collecting its contents is library-based-matters. This study examines three views of proponents and opponents of divine revelation and the theory of integration and criticizes their arguments. The theory of integration of revelation and experience on the genealogy of medical sciences, non-monopoly of medical topics in nutrition or treatment, non-entry of prophets in most branches of medicine and encouragement of revelation in some instances of nutrition and medicine and the important role of human experience in their development are the results of this article.

Hadith sciences have been formed as needed over time. The future studies of hadith sciences indicate the necessity of producing and establishing two other sciences called “Philosophy of Hadith” and “Philosophy of Hadith Sciences”. These two sciences are the product of two types of views on hadith and the sciences of hadith. Philosophy of Hadith is considered as one of the relative philosophies to sciences and of the primary degree sciences and the philosophy of the sciences of Hadith is considered as one of the relative philosophies to the sciences and one of the secondary sciences. Each has a specific epistemological system. The establishment of relative philosophies in the contemporary era is necessary not only for hadith or hadith sciences but also for a part of Islamic sciences. Establishing the philosophy of hadith does not necessarily mean that all its contents and issues are new. Some of its topics have been more or less discussed in the past. A more serious reflection on the fundamental issues of hadith in a particular order and structure, along with analysis, critique and addition of new contemporary issues to it, with a historical-logical approach, has necessitated the establishment of the philosophy of hadith as a new science. The purpose of the author in this article is the structure and divisions of the geometry of hadith sciences and to complete it by adding two new sciences with emphasis on definition and expressing its necessity and important issues. A detailed explanation of each of the issues of the philosophy of hadith requires further independent researches.

Animal rights, especially the right to life and the preservation of their generation, are important issues in human societies, and their importance increases due to the role of animals in the survival of a suitable human environment. Sometimes these rights are proposed by some as an expression of the flaws of Islamic law with unscientific and more cultural and political purposes, while the background of legal and practical support for Islam is far ahead of other schools. In this article, by examining the verses, narrations and related jurisprudential texts and by descriptive-analytical method, the arguments of the right to life of animals and their preservation and protection have been explained. The results of the research indicate the comprehensive support of this right by the sharia law and in this research, material support, such as the right to livelihood, nutrition, health, residence, etc. and spiritual support are emphasized and it is one of the honors of Islam to express these rights by Imam Ali (A.S) in the ruling charter.

The narrations of the Infallibles (AS) are important sources of understanding religion, some of which, unfortunately, have been distorted by enemies and ignorant friends throughout history, and Shiite and Sunni scholars and hadith experts, to prevent the propagate of lies and superstitions in collections of ahadith have studied and identified the hadiths of the subject and have stated the ways of knowing and its instances. Among the scholars who have worked in this field is Allama Amini, who has dedicated about 200 pages of the fifth volume of Al-Ghadir's precious book to this subject. This article deals with forged-hadih studies from the point of view of Allama Amini in the three sections of source, document and content criteria by using the content analysis method and using library resources. Accordingly, one of the most important criteria for a hadith to be fabricated in the sourcebook is to take the hadith from the works of the hadith fabricator, to obtain the hadith from the tale-narrators and not to narrate the hadith in authentic books. The falsity of the original document, the narrator's misrepresentation, the narrator's reputation for immorality, forgery and lies, quoting lie and strange ahadith, the narrator's unpopularity are among the most important criteria for recognizing a fake hadith in the field of the chain of ahadith. The opposition of the content of the hadith with the verses of the Quran, Sunnah, definite history, rational criteria, objective facts, popular opinion, religious beliefs and the conflict of the content of the hadith with the narrator's point of view are among the most important content criteria in recognizing fabricated hadiths.

Jihadi administrations inspired by the Islamic faith and the belief in the principle of “we can” that the great Imam has taught us all, led Iran to glory and progress in all areas, is one of the turning points of the declaration of the second step. Ghadir Sermon is the most important sermon of the Prophet (PBUH) in representing the succession of Islam and the supreme example of Islamic management in the conduct of the Holy Prophet, which is important for extracting patterns and intellectual frameworks in the administration of contemporary Islamic society; Especially since many theories of public administration and human resource management are derived from Western sources and in terms of epistemological and anthropological foundations, do not correspond much with the Islamic approach. The purpose of this article is to explain and interpret the model extracted from the conduct of the Holy Prophet for educating successor as a model of Islamic succession by maintaining general steps and concepts to adapt to the temporal, spatial and social conditions for training managers in different organizations, institutions and centers. Also, this model can be used as a criterion in managerial and religious issues to analyze and interpret the historical events of early Islam, such as the formation of religious sects, political crises, social discontent, and so on.

According to the Imamia, the appointed Imamate is the divine caliphate, whose place in Quranic and hadith thought has emerged from a theological, jurisprudential and political point of view. However, according to the Sunni, it has been considered only as a jurisprudential secondary matter in the field of social management, and for this reason, its status has been reduced from the level of divine appointment to the level of people’s election or selection, and they have considered the Imamate to be elective. The present article explains the rationale and narrative data with a descriptive, analytical and critical approach and directly and indirectly, criticizes the arguments of Ahl al-Sunnah. This research, relying on special principles derived from the Quran and Sunnah and rational and reasonable affirmations, such as: “Principle of guidance”, “Principle of obedience”, “Principle of the report of the Prophet” and “Principle of being purified”, challenges those who believe in “miscommunicating of the Prophet”, “correct sect”, the “consensus of the ummah” and the “guardianship of love” through narrations. On the other hand, the “rule of grace” and the “principle of the necessity of the unity of Muslims” establish the proposition of appointed Imamate in repelling human error and uniting on the discovery of reality; Because contrary to this; It causes the violation of the purpose of human creation and the sending of the Prophet and the pure misguidance and the being bad of making superiority of the inferior over the superior; Therefore, the role of acceptance and popularity of the Divine Appointed Imam by the general public, after the proclamation of the Holy Prophet of Islam, is to discover and actualization the real thing.

Research in the hadiths of the Infallibles (AS), especially medical hadiths, can decipher the precious words of these real physicians of body and soul, and by removing doubts concerning this issue, make people better acquainted with this great scientific and spiritual treasure. Our concern in this research is to decipher the Golden Treatise (Risalah Zahabiyyah) and its purpose is to answer some of the doubts raised about the document and the text of this treatise. The method of our study in this article is descriptive and library-based and based on logical arguments. This noble treatise, which was embellished by the Eighth Imam (A.S) and addressed to Ma'mun Abbasi, is facing doubts now in terms of documents and text. Some scholars have distorted the document and its text and have put forward doubts on its ascribing to Imam Reza (A.S), which will be answered in this article. We believe that the Golden Treatise (Risalah Zahabiyyah) is fully documented at least until the fifth century, and according to Sheikh Tusi, it is one of the correct and empty-transgression works that reached him from Muhammad bin Jumhur, and its cutting chain (irsal) of the document is related to the centuries after Sheikh Tusi. Its text can also be completely considered and acted upon by removing some distortions. The most important achievement of this article is to prove the document and text and show some of the scientific points of this noble treatise, which was issued from the eighth shining star of the guardianship and Imamate i.e. Imam Reza (A.S).

According to a well-known narration, Amir al-Mu’minin Ali (A.S) sent Ibn Abbas to the Kharijites during the time of Safin and the course of arbitration, forbidding him from “controversy” or “conflict” with them through the Quran. In the beginning, it seems that the Imam, by arguing that the Quran accepts various aspects and has multiple possible meanings, forbade relying on the Quran in debating and puts the argument or conflict with the assistance of the Prophet’s tradition (sunnah) as an effective solution for Ibn Abbas. The most important question here is that given the emphasis of the Quran and the Prophet’s tradition (sunnah) on the need to refer to and rely on the Quran in all circumstances, especially in trials, why he has in the events like Siffin, proscribed to protest by the Quran and rely on verses of revelation against the Kharijites’ stand? In this research, it was identified by descriptive-analytical method and in a research perspective; First: The relation of transferring from the Quran to the Prophet’s tradition (sunnah) is the relation of referring the example to the parable (embodied truth). It seems that the ground of Quranic verses are alike concept and concept can accept several interpretations (ta’wil) but the Prophet’s tradition (sunnah) as being embodied reality and meaning is alike the instance and there is no possibility of change and transformation in it and according to Imam, there is no escape from it. Second: The Amir al-Mu’minin (A.S) has not been in the position of an absolute and universal prohibition against arguing with the Quran, and this special prohibition has been due to the characteristics of the intellectual system and the moral system of its special audience i.e. the Kharijites.

The interpretation of the Holy Quran is sometimes done through the instances of revelation or the application of the narrations mentioned in the following verses. The commentators of the two major sects of Islam have mentioned different instances in some verses. . In Surah Fajr: 27 one of this kind of topic where several instances have been mentioned by the interpreters for “Confident Soul” (Nafs e Mutma’innah) such like the Holy Prophet (P), the first caliph, the third caliph, Ibn Abbas while this surah is known as Surah of Imam Hossein (A.S). In addition to the narrations of the virtues of the surah, some commentators have adapted the context of the last verses of this surah to Imam Hossein (A.S). In this article, all the interpretive narrations under verses 27 and 28 of Surah Fajr have been analyzed and evaluated by the descriptive-analytical method and it has been determined that some of these narrations are weak in terms of authenticity. Some of the other narrations, although they are authentic in terms of authenticity, do not conform to “Confident Soul” (Nafs e Mutma’innah) in terms of concept. Several other instances are rejected due to the being Meccan of the surah, and finally, some instances are proved due to the context of the surah and the citation of the interpretation of other parts of the surah.

The book Scale of Moderation (Mizan al-I’tidal) written by Shams al-Din Zahabi is one of the most important Sunni rijali main sources regarding the weak narrators. The present study has been compiled with a descriptive-analytical method and seeks to examine the Zahabi’s commitment in this book to the criteria of critique and judgment (jarh wa ta’dil). Contrary to his claim in the introduction to the book, he does not seem to be fair and has a double standard towards certain narrators. In assessing the credibility of the narrators, he has involved religious tendencies and treated the Shiite narrators harshly, but he has used the method of tolerance towards the Sunni narrators.

The semantic study of “Sahih al-Hadith” (“correct narrations”) with the emphasis on the view of Sheikh Amili has been the subject of this research to introduce the opinion of the later hadithi experts and review the differences of opinions about this term in the works of early hadithi experts, to the opinion of one of the leading experts of the 11th century as his rijali opinions are referred to by many great scholars in rijali discussions; Because analyzing his point of view along with other views will pave the way to achieve its final meaning. In this regard, with a report-analytical look, the following findings have been obtained: The term “Sahih al-Hadith” refers to the narrator and his hadith (both), and the use of this term about the narrator’s book refers to the authenticity of the hadiths of his particular book and his all narrations are not considered. In other cases, the term proves the authenticity of all the narrations of the narrator himself and does not include all the narrators in the chain of the narrations of that narrator, in which case the term also refers to the narrator’s situation.