مجله مطالعات تطبیقی قرآن و حدیث
پیاپی 2 (بهار و تابستان 1393)

Hadith provides reports on the tradition of the Prophet (S) and Infallible Imams (AS). It is the second most important cognitive source after the Quran playing a significant part in introducing Islam in three main domains such as beliefs, morality and codes of practice. That is why there are numerous sayings from the Prophet (S) and Infallible Imams about learning, understanding and spreading prophetic traditions.
The memorizers of tradition and Sunnah have made a great deal of efforts to protect and safeguard this important source of knowledge and understanding by compiling hadith collections such as the four important authentic Shia books (Kotob arbaah) and the Sehah among Sunnites. They have also embarked on establishing the hadith science which includes a number of branches and subsets including the science of jarh and tadil (criticism of transmitters) which help credit or discredit narrators. Thus, certain terms are employed in the process of criticizing a narrator. These terms include: poor, weak, exaggerator, imbalanced, denier, soft, renounced, refuted, disconnected, elevated, mudallis, liar etc.
The question addressed in this study is whether or not words which indicate the religious and intellectual tendency of the narrator are considered to be as words disparaging the narrator. Do they discredit the narrator or not? These words include Shia, Rafidhi, Waqifi, Zaydi, Fatahi, 'Ammi, Qadari, Murjeei etc. In this article, however, the effect of the narrator's religion in the process of his criticism is studied from the perspectives of both Shia and Sunni schools. At the end, instances of traditions which have been discredited because of the religion of the narrator have been mentioned.

The present study seeks to study the exegetical methods and trends used and seen among exegetes. Hence, enumerating the divisions presented by researchers in this respect, the author evaluates these divisions, compares them with one another and then embarks on a very serious, lengthy and subtle discussion regarding various types of the exegetical methods, trends and approaches. Finally, a very clear-cut and distinct view has been presented concerning various technical and scientific divisions followed by a comprehensive explanation regarding the process of making a distinction between the manifestations of these divisions and then a conclusion has been reached on the basis of a critical comparative study and analysis of exegetical methods.

The Quranic verses are one of the most important sources of the principles of jurisprudence. Hence, a focused study of all the verses relating to a single topic within the principles of jurisprudence is necessary. A comparative study of the verses used in ilm al-usul (principles of legal theories) will help clarify the exegetical – theoretical viewpoints of the scholars of both Shia and Sunni sects. When it comes to the concepts of ilm al-usul also, Quranic verses have been used which in the present article are comparatively studied from the perspectives of the exegetes and Usul scholars of both sects. With the comparison made between the views, we can draw a conclusion that Shia scholar's exegetical and jurisprudential views benefiting from the Sunnah of the Infallibles (AS) are more dynamic, vibrant and inclusive.

Given the fact that the Holy Quran is considered to be the most important source for derivation of Islamic laws and ideological principles, it is necessary to turn to the same infinite source to demonstrate the merits of the household of the Holy Prophet (S). However, since discrepancy exists among Shia and Sunni scholars about the significations of the relevant verses, a comparative study needs to be made to ascertain the views and opinions of both sides. One of the verses related to the Ahl al-Bayt (AS) is the verse of Muahahala (malediction) which will be studied with reliance on the views of both Shia and Sunni schools. Thereupon the spurious arguments and doubts raised in this regard shall be dealt with and critically assessed.

The Holy Quran speaks of a special group of people responsible for positive social changes in society, people who play a crucial role in protecting the society from destruction and declination. The title "those possessed with understanding" in verse 116 of Chapter Hud, is applied and extended to this group. The mechanism used by this group is to continuously fight and prevent injustice, corruption and evil as well as curb intellectual and behavioral disorders. One of the main objectives of this article is to examine the existential nature of this group of people as well as their role in shaping the fate of society. Also, the goal is to expand the Quranic concepts and offer a plat for implementing the recommendations developed in the Quran as well as to introduce Quranic models such as "Oulu Baqiyah" (people with understanding).
Reaching a novel concept such as "those possessed with life", the perfect manifestation like "Ahl al-Bayt" as well as the conceptual expansion of the subject by considering "Oulu Baqiyah" as being the same as "al-Bāqeen" and the term "Bāqiyah" in the Quran are amongst the important findings of this research.

This study seeks to criticize the exegetical view of Sunni scholars regarding two verses in connection with the Holy Prophet's marriage to Zainab bint Jahsh, an opinion which gives adequate excuse in the hand of malevolent people to reject the absolute infallibility of the Prophet (S) in personal matters. Although these two verses make no reference to the superstitions that have gotten into narrations concerning the occasions in which the verses were revealed, some people relying on the same narrations have ascribed certain false traits to the Prophet (S) such as forbidden love, the fear of being exposed, trying to hide his love, feigning something and hiding something else, the interest in family disintegration just for personal desires, etc. These narrations are not only inauthentic and poor in terms of content and significations, but they are in clear contrast with the outward meaning of the verse and rational arguments regarding absolute infallibility of the Holy Prophet (S) and with other narrations which unmistakably seem to be authentic as well as with the historical evidence.