پژوهش نامه علوم حدیث تطبیقی
پیاپی 19 (پاییز و زمستان 1402)

“Imamate” is one of the most influential topics in the major jurisprudential discussions regarding the governance of the Islamic society, and it serves as a beneficial measure in preventing deviations within the Ummah and liberating it from the ignorance of pre-Islamic life and death. The analysis of the issue of imamate, apart from its conceptual meaning, in terms of legislative and guardianship roles within the community, is a Quranic and narrational principle reflected in the report of Kulayni from “Al-Hujjah,” and its absence leads to negligence of valuable branches, including religious democary, the appointment nature of the Imam’s position, the obligation to migrate from the tyranny of oppressive rule, and the obligation of intellectual, emotional, and behavioral obedience of the Ummah to the rightful Imam. The present research, utilizing descriptive and analytical methods, initially reveals the systematic relationship of the Leader’s statements in interpreting the verse of completing the religion and related statements around the topic of imamate. Then, by analyzing the structure of the comprehending-hadith reports from Kulayni’s book, “Al-Hujjah of al-Kafi,” it attempts to discover the intended network of the Shari’a concerning the culmination of blessings upon the Islamic Ummah and demonstrate that the Imam is the reality of divine authority on Earth. When it becomes the focal point of action for the members of the Islamic Ummah, the realization of monotheistic unity and justice in society, the connection between worldly and hereafter felicity, unity and solidarity, salvation from modern ignorance, and the elevation of the community’s internal motivation through the Imam’s supervision will be part of the fruits of it. This paper posits that perspective of the esteemed position of leadership (Ayatollah Khamenei) as the Imam of the Islamic Ummah today is comparable to a portion of the reports that Late Kulayni had during the minor occultation period regarding the principle of imamate and its requirements, and the current management of the society can be considered as a continuation of the imamate of the Ahl al-Bayt.

One of the symbols of Fatimiyya-Studies is the comprehension of sciences and knowledge left as a legacy by Lady Fatimah, which, like the profound words of the Prophet (PBUH) and the narrations of the infallible Imams (AS), serves as a guiding light for humanity. These truths originate from the eternal source of revelation and ultimately eloquence and rhetoric, the exposition of which holds significant importance. In this article, the intertextual relationships and rhetorical styles of the speech of Lady Fatimah (SA) in the Fadak Sermon are evaluated with a reliance on the perspective of the Supreme Leader. From the perspective of the Leader, this sermon, in terms of artistic beauty, resembles the most beautiful expressions of Nahj al-Balaghah (The Peak of Eloquence), and its revolutionary nature stems from the lessons of Lady Fatimah’s Fadak Sermon, in which she refers to the factors for its continuity. Based on the information obtained from this study, it became evident that rhetorical devices such as rhyme, pun (jinas), simile, allusion, metaphor, analogy, citation, etc., in the speech of Lady Fatimah, have been employed to strengthen meaning, create enthusiasm and motivation in the audience to listen to all the words, enhance clarity of meanings, empower speech, evoke emotions, and enhance the beauty and eloquence of speech for greater impact on the audience. In general, Lady Fatimah has used these rhetorical styles to explain the subject and create the necessary motivation in the audience. In examining the intertextual relationships; associative synthesis, complete substantive citation, partial citation, stylistic association, complete thematic or universal negation, partial citation, and parallel negation were discovered. The research method is descriptive-analytical, aiming to reveal the intertextual relationships and rhetorical styles of the sermon with a focus on the perspective of the Supreme Leader.

Marriage and the preservation of the warm nucleus of the family are divine traditions and the method of the pure heavenly leaders and the essential core of a healthy society. Legal marriage and a healthy family make a healthy society, leading to mutual acceptance and patience, providing a platform for ethical care, affection, mutual respect, trust-building, genuine love, and promoting each other’s growth and flourishing. Divorce, on the other hand, is the opposite point of marriage, which results from discord, strictness, contempt arising from excessive idealism, lack of commitment, moral corruption, spiritual and intellectual wastefulness resulting from emotions and indulgences in transient pleasures, leading to illicit relationships and un-Islamic interactions, violating the sanctity of chastity, and neglecting dignity, honor, and the philosophy of creation and life. Considering the familial and societal damages of divorce, this research aims to explore solutions for reducing divorce through a descriptive-analytical method and utilizing management literature, focusing on the ideological framework of Imam Khamenei, with the objective of achieving exploratory, fundamental, and practical outcomes. By focusing on the internal and external influential factors and elements, solutions are discovered, elucidated, and presented. The most fundamental achievements in the realm of internal factors include rational control of desires, considering appropriate roles for women and men in family and society, and meeting needs and caring for natural differences. The fundamental findings in the realm of environmental influential factors include goal orientation, commitment, peace and reconciliation, and safeguarding sanctities based on justice and dignity preservation.

Among the issues that have always been the subject of discussion among Muslim scholars is the topic of “confrontation with non-Muslims,” which remains a subject of debate and discussion in the present age. The appropriate method and approach to dealing with non-Muslims require a comprehensive and error-free model, which is feasible by referring to the era of the presence of the infallible Imams, especially Imam Reza (AS), due to the special position of Imam Reza and the conditions of his stewardship. Therefore, this article, using a descriptive-analytical method and by gathering information through library research and content analysis, aims to answer the main question: How was Imam Reza’s approach in dealing with non-Muslims (with an emphasis on the traditions of the two sects of Shia and Sunni)? The results of this article indicate that: The time of Imam Reza’s life was one of those sensitive and special historical periods in which the ruling system imposed strange conditions on society, especially Ma’mun, who sought to exploit the Imam’s stewardship for political gains and other malicious purposes. However, as highlighted in the statements of the Supreme Leader, Imam Reza, during his approximately twenty years of Imamate, expanded and disseminated the Ahl al-Bayt’s guardianship ideology in such a way that even the oppressive Abbasid regime was powerless to confront it. What stands out from Imam Reza’s confrontations with non-Muslims during this period is his debates based on wisdom, preaching, and excellent arguments. Imam Reza would answer every group of opponents with patience, listening to their questions attentively, and then providing them with complete and reasoned responses, often persuading them. Therefore, examining Imam Reza’s approach to confronting non-Muslims can provide an appropriate model for dealing with this issue in the present age, while addressing doubts and presenting a suitable model for dealing with non-Muslims in the present era.

This article, using a descriptive-analytical method and library resources, examines the Quranic foundations of Ayatollah Khamenei’s economic ideologies regarding the goods distribution, with an emphasis on the resistance economy. It emphasizes that economic justice and social justice are important indicators of the resistance economy in society, and according to the Supreme Leader, the country’s economic progress must be accompanied by justice. The results of this article indicate that fair wealth distribution across the country economically affects politics and culture. Executive measures for distribution mentioned in the Supreme Leader’s statements include monitoring and controlling economic activities, preventing rampant smuggling and imports, and eliminating unnecessary intermediaries. In Islamic economic teachings, the rejection of intermediaries is emphasized through prohibitions such as prohibiting middlemen from profiting and prohibiting urban representation of rural areas. Hoarding, underselling, exploitation, and administrative corruption are obstacles to fair wealth distribution. Additionally, low wages, lack of sufficient oversight, and failure to seriously address offenders are causes and factors of administrative corruption that require strengthening and revitalizing religious and moral values and cleansing the administrative system of corrupt individuals.

One of the methods of validating the credibility of narrations releasing is to examine the weaknesses introduced into them, based on the criterion of coherence and conduct of reasonable people (sira 'uqald'iyya). A comparative examination of the weaknesses presented in the narrations of the two denominations i.e. Shia and Sunni paves the way for a better understanding of the foundational aspects of Hadith, jurisprudence, and jurisprudential principles of Islamic schools of thought, highlighting the strengths and weaknesses of the ijtihadi foundations clearly. In this paper, in nine major axes, we point out the most important external causes and reasons for the weakening of narrations compared to Shia and Sunni narrations. Adjudication with a focus on and criterion of the conduct of reasonable people (sira 'uqald'iyya) indicates the strength of the jurisprudential-principle and jurisprudential bases of the Imamiyyah compared to other schools of thought in this matter.

The Hadith “The virtue of Aisha over other women is like the virtue of Tharid over other foods” has been cited in Sunni sources of Hadith, theological works, exegeses, historical and biographical accounts, as one of the most important evidence to establish the virtue and superiority of Aisha. Some authors have considered her superiority over all women based on this Hadith, while others have regarded it as a virtue and commendable quality attributed specifically to the Prophet’s wives, or merely as a general virtue without comparison to other women. This article utilizes a wide range of acceptable Sunni sources in Hadith jurisprudence and examines the textual and contextual evidence. The likelihood of fabrication is also explored, particularly when considering the narrators of this Hadith who lack credibility. Furthermore, despite ignoring the authenticity of the chain of narration, the existence of conflicting texts to prove Aisha’s superiority over Khadijah and Fatimah renders it problematic, even when closely examining the evidence for the virtue.

Hadith, as the legacy left by the Prophet Mohammad (P) and the religious predecessors, has always been a subject of interest for Muslim and non-Muslim scholars, especially in contemporary times. Among these scholars, Mohammad Ali Sabuni is a contemporary scholar and commentator who has shown serious interest in Hadith in his exegesis work, “Safwah al-Tafasir.” In this research, conducted in a descriptive-analytical manner, Sabuni’s hadith approach in this commentary is examined. By collecting data through library research and examining the hadiths used in this commentary, it was revealed that his approach involves maximum utilization of hadith in interpretation. In this regard, his hadith approach is divided into three categories: content-based, documentary, and source-based. He quotes narrations to explain the reasons for the revelation of verses and provides lexical, general, specific, abrogating, and abrogated explanations. Additionally, he pays serious attention to the authenticity and textual accuracy of these narrations to avoid quoting weak narrations.

One of the most significant challenges facing scholars of both denominations i.e. Shia and Sunni is the authentication of hadith chains. This research seeks to answer the question: What method have contemporary Sunni hadith scholars chosen for authenticating hadith narrations? To what extent do they rely on the science of hadith transmission (ilm al-riwayah) and how much do they rely solely on the rulings of their predecessors? To obtain the opinions of Sunni scholars, references have been made to the works of both early and contemporary scholars. This paper has been developed using a library research method and a descriptive-analytical and research approach. In this study, it was found that the methodology of contemporary Sunni scholars in authenticating narrations is mostly book-centered. They generally classify hadith into three groups. The first category includes hadiths from the Sahih collections, the most famous of which are Sahih al-Bukhari and Sahih Muslim. Scholars accept the hadiths from these two books without any objection and have contemplations regarding other Sahih collections like Sahih Ibn Hibban, Ibn Asakir, and Ibn Khuzaymah. The second category consists of hadiths whose predecessors have evaluated and determined the authenticity of their chains of transmission, such as the four Sunan collections. Contemporary scholars rely on the rulings of narrations authenticated by previous Imams and consider their opinions valid. The third category includes hadiths that do not fall into the previous two categories. The narrations in this category are examined based on the principles of matn (content) and isnad (chain of transmission) in five stages, and their rulings are issued accordingly.

The concept of the exterior and interior of the Quran is fundamental to Quranic sciences and is essential for interpreting the Holy Quran. While numerous narrations have affirmed the concept of the exterior and interior of the Quran, and many scholars agree with it, Sanglaji, as a prominent figure among Quranic scholars and interpreters, considers the hadiths that attribute an exterior and interior to the Quran as fabricated and believes that there is no authentic hadith on this subject. This research, using a descriptive-analytical method and relying on library sources, aims to answer the question: What is the analysis of Sanglaji’s views and the reasons behind them regarding these hadiths and their authenticity? The result of this study, after examining the intellectual foundations and analyzing Sanglaji’s perspective, is the rejection of his views. This is because, in addition to critiquing the foundations, Sanglaji adopts a hasty and biased approach in rejecting the narrators and the authenticity of the hadiths of the exterior and interior of the Quran. Examples of incorrect attribution include exaggerating the reliability of narrators, incorrect attribution to them as Sunni or Waqifi, and incorrect attribution due to the suspension of the chain of transmission.

One of the factors leading to interpretations by self-understanding of a text is the lack of proper analysis of the text itself. This article aims to elucidate the type of engagement with the narrative text as the main event in the field of text-centered research in Islamic sciences through the design of various pre-exegetical tests. A significant part of what leads us into the quagmire of diverse and sometimes conflicting interpretations is the lack of preparedness regarding the narrative text on the table of the exegete. In this regard, the need for some pre-exegetical tests is felt. Some of these tests include: the specificity elimination test, the concordance test between lexical and terminological meanings, the reflective analysis test, the differentiation test between tradition of event from the reporting standpoint, and the test of figurative language and metaphor. The result of employing pre-exegetical rules will be to provide a better judgment ground for the exegete and a more accurate interpretation of the text. On the other hand, implementing these tests can accelerate theorizing speculation in Islamic sciences and alleviate the confusion among the myriad of theorizing speculations. Pre-exegetical tests, or dashboard policy, are themselves a novel and innovative method in text analysis, making the gap between the will to interpret and the interpretation of the text clearer and the interpretive results more realistic. This test-centric approach can be considered as the second step in hadith comprehending activities and research.

The wisdom of God necessitates that creatures are not created in vain. Therefore, He has appointed His messengers as the means to guide His servants towards these objectives. Thus, the objective of prophethood is the realization of the objective of creation. On the other hand, the cessation of prophethood would be a violation of the divine wisdom by interrupting the flow of the objectives of creation. One of the significant theological challenges in the issue of Imamate is the different perspectives of Imami and Sunni theologians on the position of Imamate after prophethood. Imamiyyah regards the Imam as a continuation of the prophetic mission, while Sunni scholars incorporate this perspective into all aspects of Imamology by delineating the governmental position of the Imam. Exploring the objectives of creation, prophethood, and Imamate, and proving their unity, in addition to shedding more light on the necessity of the missions of prophets and Imams, should introduce the necessity of Imamate in line with the necessity of prophethood, not merely as a position in governance and the preservation of the social order, as most theologians have emphasized in proving the necessity of Imamate. Furthermore, proving the unity of objectives will be part of the system of proving the unity of the positions of Imamate and prophethood in the guidance path, which will lead to what is stated for prophethood in various circumstances and conditions to be also proven for Imamate. This unity is pursued in the sources of both denominations i.e. Shia and Sunni.