پژوهش نامه علوم حدیث تطبیقی
پیاپی 18 (بهار و تابستان 1402)

Some verses of the Quran explicitly refer to the sending and choosing of prophets and warners by the Almighty God for each nation and land. However, there is limited information about the lives of many prophets in different regions. Zoroastrians, also known as Magi, are not exempt from this general principle, and the Almighty God has sent them a prophet and a messenger for their guidance. Using a descriptive-analytical method and relying on Shia hadith sources, this article examines the prophet and the celestial book of the Magi. The name of the Magi prophet, his book, the interaction of the Magi with their prophet, and the prophethood or claimant of the prophethood of Zoroaster are the central topics of this article. The cumulative evidence within Islamic religious texts suggests that the Magi or Zoroastrians had a prophet and a celestial book but they killed the prophet and burned his book. Regarding Zoroaster, the famous prophet of the Iranians, only two hadiths have been reported, from which the prophethood or claimant the of prophethood of Zoroaster cannot be inferred.

One of the characteristic features of contemporary Abab Maghrebi New Mu'tazilites interpretations is the comprehensive critique of the Sunnah. New Mu'tazilites arguments regarding the critique of the Sunnah can be divided into two categories: some reasons share a critical perspective on the text of the Quran, while others specifically target the Sunnah. In the first category of critical reasons, New Mu'tazilites raise the issue of the fluidity of meanings in texts related to the Sunnah. In the second category, they address the relationship between religion and modernity (Sunnah and modernity), claiming both the lack of sanctity in the Sunnah and a reduction in its valid scope. The research findings indicate that the foundations of the rationalist New Mu'tazilites interpretation, such as their understanding of the Sunnah, belief in historicity, hermeneutical principles, and the scope of the Sunnah, are all subject to criticism. This study aims to depict and examine the contemporary Arab Maghrebi New Mu’tazilites movement and their approach to the Sunnah using a descriptive-analytical and critical methodology and its drawbacks.

Examining the narrations of Imam Ali (AS), we find that the word world in his view is one of the multifaceted concepts. The practical domains of the world in Nahj al-Balaghah sometimes pay attention to the signs of the world and sometimes explain the instrumental nature of the world. In some cases, it refers to the dependence of material beings in comparison with the divine essence. Sometimes he tries to describe the relationship between the value of this world and the hereafter. In some places, with various expressive methods, the central goal of the world apart from the hereafter has been mentioned. After careful consideration of these approaches, we find that the world valuation criterion does not extend to all existing attitudes. As the verse approach is related to natures and formations. The kind of relativity as opposed to the application of the relativistic approach also expresses the general and natural state and reminds us of an obvious and familiar reality in the mind. The centrality of instrumentalist, goal-oriented and relativistic attitudes towards the truth of the relativistic approach is based on the quality of human interaction with the world and can therefore be evaluated.

The Sunnah of the Prophet Mohammad, after the Quran, is the second source of interpretive elements for the verses of the magnificent Quran. Since the Sunnah encompasses speech, behavior, and its affirmation by the Prophet, in the realm of narrative interpretation, more attention has been paid to the verbal Sunnah. However, regarding behavioral Sunnah, apart from its processing within narrative interpretations, it has not been independently and extensively addressed as a research topic, even in the form of a single scholarly writing. Nonetheless, the behavioral interpretation of the Prophet holds a special significance and value for the verses of the Quran, and some Quranic verses have been interpreted based on the Prophet's behaviors. The question arises: What is behavioral interpretation and its foundations? This research aims to provide a conceptual understanding and examine the foundations of behavioral interpretation using a descriptive-analytical method. The obtained results in the foundations of the behavioral interpretation of the Prophet are as follows: the necessity of Quranic interpretation, the authority of behavioral interpretation, the divine nature of the Prophet's behavior, the need to understand the Quran through behavioral narrations, and the correlation between the book and the Prophet's behavior, as well as abrogation of the book by the Prophet's behavior.

The narrative analysis approach is one of the innovative methods in qualitative research for various topics. This approach, due to its narrative nature and its non-restriction to mere description and argumentation, possesses advantages that necessitate its research and presentation in religious subjects. These advantages include attractiveness, practicality, and non-tedium for the general audience, especially the younger generation. Therefore, the appropriate application of the narrative analysis approach in Quranic and Hadith teachings is a theoretical consideration that this article addresses using a descriptive-analytical method. It elucidates the characteristics of this approach and demonstrates its manifestation through a case study on the topic of guardianship (wilayah) in the verses of Hajj (pilgrimage). This is because Hajj and guardianship have a close relationship, and guardianship is a prerequisite for the acceptance of all deeds and serves as a valuable criterion for their evaluation. In this study, by recreating a real narrative of the relationship between guardianship and Hajj, the applicability of the narrative analysis theory in Quranic and Hadith topics is proven. Reporting in the narrative analysis style, relying on religious sources, requires meticulous analysis, which in the case study of interest involved extracting and encoding 500 non-repetitive points in 20 general categories about guardianship and Hajj from explicit textual narrations, or through the linkage between narration and verse, or by extracting them from the apparent and hidden meanings of the verses. Some of these points are organized and presented in a narrative analysis format, following the chronological order of Hajj rituals, as a cohesive literary story that has been recreated and visualized to be accessible to the general audience.

The issue of the succession of the Holy Prophet is one of the most important and distinguishing aspects of Shiite Islam compared to other Islamic sects. This paper employs a descriptive-analytical method with a critical approach to examine the Quranic approach of Wilferd Madelung on the issue of the succession of the Holy Prophet (with a focus on the interpretive and narrative sources of both sects). Madelung initiated this movement in his book “Succession to Mohammad,” which was published in 1997 and soon became a significant reference in this discussion. In the introduction to his book titled “Familial Relationships and Prophetic Families in the Quran,” he extensively examines the role and importance of the Prophet's progeny in confirming, establishing, and continuing their mission and guidance. He demonstrates that, according to the Quran, the successors of the prophets are chosen from among their families and appointed by them, and the Holy Prophet had no intention other than this. Despite the relatively recent and delayed studies in Shi'a studies and Shi'a research activities, addressing the issue of Imamate (leadership) is of greater necessity compared to other raised issues. The study of opinions and views of interpreters from both sects regarding the interpretation of the verse of “Wilayah” (guardianship) indicates that they generally have two main perspectives based on Verse 55 of Surah Al-Ma'idah: 1. Most Sunni interpreters understand the term “wali” in the verse to mean friend and supporter, and based on this, they consider guardianship in the verse as absolute and inclusive of all believers. 2. Shi'a scholars do not merely understand the term “wali” to mean love and support, and they perceive such a meaning to conflict with other verses. They believe that in addition to love, this term encompasses social and political authority, and support is one of its outcomes. Based on the meaning of “wali” in the verse and the excessive (mutawatir) narrations, which attribute the revelation of the verse to the guardianship of Imam Ali, Shi'a interpreters consider the noble verse as Quranic evidence of the guardianship and Imamate of Imam Ali.

In addition to the general challenges in Hadith studies, reports of battles face specific challenges as well. One of these challenges is the validation of such narrations, as in many cases, certain narrations have been matched with events but later proven to be inaccurate. Na'mani (d. 360 AH) has narrated a hadith in his book “Al-Ghaybah (Occultation)” that refers to some end-time events and signs of the emergence of the Mahdi, including narration on a war in which Azerbaijan and Armenia are involved. Since this book is an ancient hadith source and is considered an authentic reference, the question arises as to whether this narration is reliable. Does its correlation with the Karabakh conflict provide sufficient justification? And is the Karabakh war considered a sign of the Mahdi's emergence? This paper, through examining and analyzing topics such as the validation of suspended narrations, the position of the Ka'bah al-Ahbar’s narrations, the validation of singular reports in battles, the application of Azerbaijan in narrations, the discrepancy between the narration's content and the field realities, and the necessity of differentiating the characteristics of the occultation era from the signs of the Mahdi's emergence, concludes that the mentioned narration lacks authenticity in terms of its chain of transmission and does not correspond to the field realities of the Karabakh conflict.

During times of severe illnesses and when all hope seems lost, humans naturally incline towards seeking assistance from God and fervently pray to Him. One of the sudden and escalating consequences that has threatened our world, endangering people's health and depriving them of mental security, is the COVID-19 crisis. The fifteenth supplication of Sahifa Sajjadiya is one of the most significant prayers with great potential to bring about mental well-being. Since analyzing this supplication can potentially change people's ideologies regarding diseases, this article employs an analytical-descriptive method to elucidate the monotheistic perspective of this prayer towards diseases. The findings of this research indicate that Imam Sajjad seeks to emphasize two key points: the servant's neediness and God's independence. His aim in promoting a monotheistic perspective on diseases is to raise awareness and correct the misconceptions humans have about illnesses. The positive outcomes include human satisfaction with divine actions, attaining tranquility and hope during the period of illness, increasing the threshold of tolerance, rectifying the human relationship with God, and fostering trust in Him. The lack of these elements, especially during the COVID-19 crisis, has placed humans in a state of desperation.

The Prophet is an exemplar of good morals and a model of etiquette in speech and behavior for all of humanity, particularly Muslims. This has led the two schools, Shia and Sunni, to place serious emphasis on narrating and introducing the ethical traits of the Prophet in their authentic sources. This article examines the sitting posture of the Prophet as one of his behavioral models in reliable narrations of both Shia and Sunni traditions. The aim is to fully demonstrate the level of overlap of these traditions in the realm of ethical behavior. Exploration of the hadith sources of both schools reveals the existence of shared practices in various aspects, including sitting facing the qiblah, not stretching legs in the presence of others, creating space for companions and newcomers, sitting at the end of the gathering, sitting in a cross-legged or squatting posture, sitting on both knees, sitting in the Tawarruk style, not-leaning on the dining table, and more.

The instructions of medicine, the properties of drugs, therapeutic methods, specific prayers for curing diseases, and other related matters mentioned in narratives form a collection known as narrative medicine. The widespread prevalence of modern medical knowledge and the use of empirical scientific methods have raised the question of the weight and position of experience in narrative medicine. Some baseless and dogmatic perspectives regarding the foundations of narrative medicine, which have found a platform in the virtual space, necessitate a scientific examination. The objective of this research, based on narrative sources and in a descriptive-analytical approach, is to investigate the position of experience in narrative medicine, avoiding extremism and exaggeration. This is done by examining the role of experience in the medical knowledge of the infallible Imams and the application of experience in evaluating medical narratives. The findings of this study indicate that despite the similarities and harmony between some teachings of narrative medicine and other medical schools, the apparent narratives and the perspective of prominent Shia scholars suggest that the medical knowledge of the Ahlul Bayt is divine revelation. However, they did not deny human experiences in this field and also utilized them. It was also revealed that the narratives encompassing medical teachings of the infallibles can be divided into two categories: natural teachings and supernatural teachings. Empirical evaluation and the use of scientific methods are only applicable to natural teachings.

Cultural geography is one of the branches of human geography that examines the reasons for cultural differences and human values in various cultural regions. This paper explores the nature, theoretical foundations, and methodological aspects of the cultural geography of the city of Kufa during the era of Imam Ali. This research aims to analyze and study Kufa during the time of Imam Ali and its key role in the events of subsequent years. Kufa was one of the most influential cities in terms of its geographical location, population, and ethnography. The sermons and letters of Imam Ali regarding this city support the aforementioned claim and demonstrate that Kufa was initially established to be the center of government and rule. Due to cultural differences with other neighboring cities, it had numerous subcultures and, psychologically, its people were unstable and volatile. However, at the same time, it was considered a religious city in terms of its urban model and continues to play a central role. The research methodology employed is analytical-descriptive, utilizing various library resources and software.

Verse 55 of Surah Al-Ma'idah, known as the Verse of Wilayah, was revealed in honor of Imam Ali, specifically referring to his ring bestowal during the act of bowing in prayer (rukoo'). Following this event, according to verse 67 of the same Surah, the Holy Prophet was commanded during the Ghadir Khum incident to convey the meaning and identity of wilayah to the people. Therefore, it is essential to have a precise understanding of the time and place of the revelation of the Verse of Wilayah. The main objective of this research is to analyze the narrations of the two major sects (Shia and Sunni) regarding the time and place of Imam Ali's ring bestowal and the revelation of the Verse of Wilayah. The research methodology involves collecting narrations from library sources and employing a descriptive-analytical approach. The findings of this study indicate that the bestowal of the ring upon Imam Ali and the revelation of the Verse of Wilayah took place in the final year of the Prophet's life during the Farewell Pilgrimage and after Imam Ali's return from Yemen, specifically on the evening of the Day of Arafah. Furthermore, the location of this event was in Mecca and the Sacred Mosque. Accordingly, the phrase “ma anzala” in the verse of Tabligh, which entrusted the Holy Prophet with conveying it during the Ghadir Khum incident, refers to the issue of Imam Ali's succession mentioned in the Verse of Wilayah, which had been revealed a short time earlier on the evening of Arafah in the Sacred Mosque.

The transmission of reports regarding miracles and proofs in the lives of the Imams, which aim to establish their Imamate and legitimacy, is a common topic discussed by each of the infallible Imams alongside the narration of historical events and incidents during their lives. One of the subjects present in the transmission of these reports is the repetition or similarity of certain miracles attributed to two or more infallible Imams. This research aims to explore how some of these miracle accounts have been attributed similarly to multiple Imams. Based on available sources, one of these miracles is related to a claim made by a woman named Zainab, who identified herself as the daughter of Imam Ali. However, through the miracle of an Imam, her true nature was revealed, and she confessed to her falsehood. This miracle has been attributed to multiple Imams. In this article, through a descriptive-analytical method and examination of the sources and documentary evidence, some of the influential factors in the transmission of this miracle to more than one Imam will be investigated and clarified, demonstrating that even if the essence of the story is true, its occurrence in the time of three Imams, in the same manner, is not acceptable.

True security is a fundamental foundation in the personal and social lives of individuals. Without it, the talents and entrusted creativity bestowed by the Creator will remain fruitless, and one's social existence will be devoid of meaning. This research examines Imam Ali's perspective on the concept of security, considering its forward-thinking experience in thought and comprehensive guidance for society in practice. It explores some of its dimensions, particularly its strategic and governance aspects, using a descriptive-analytical method. It also highlights one aspect of the advantages of this perspective compared to certain views of political theorists in the field of political science. Today, the experience of Islamic governance in Iran has underscored the necessity of addressing the topic of security as a fundamental principle in the context of religious thought in Islamic systematization more than ever before. From the Imam's statements, the following points can be inferred: 1. Security should be considered in both its spiritual (individual) and strategic (social and general) dimensions. 2. These two dimensions are not separate entities; rather, they should be viewed as a continuous and cohesive entity within the framework of the Creator-Creation relationship, based on the principles of creation, tangibility, continuity, and stability in the system of creation and centered on monotheism and justice. 3. Fundamental matters such as God and Islam should be recognized as the foundation for the components of spiritual security (individual), governance, national unity, economy, politics, divine decree, and military power as the pillars of the components of strategic security (social).

Encouragement and punishment are two important methods in human education and upbringing, especially in the development of personality and normative behavioral patterns. This is because human nature tends to perform tasks better when encouraged, while feeling demotivated and disheartened when subjected to discipline, admonishment, or negligence, leading to a sense of humiliation and weakness, thereby inhibiting the optimal utilization of their talents. Therefore, this research aims to design a model of encouragement and punishment from the perspective of Nahj al-Balaghah. The descriptive-survey method is employed, utilizing library resources and seeking the opinions of experts in educational matters through the Delphi method, based on content analysis. The findings can be summarized as follows: According to experts and specialists in educational matters, verbal encouragement patterns hold the highest rank, while non-physical punishment patterns have the highest rank in improving educational and upbringing conditions.