پژوهش نامه علوم حدیث تطبیقی
پیاپی 20 (بهار و تابستان 1403)

Joshua bin Nun (AS) is regarded as one of the most significant and influential figures in Jewish history, known as the successor to Prophet Moses (AS). Historical records and hadith sources indicate that he was a descendant of Prophet Joseph (AS). While many of these sources affirm his prophethood, some narrations present a conflicting view, claiming that prophethood ceased within Joseph's lineage. This study seeks to explore Joshua's (AS) prophethood as described in these narrations and resolve this apparent contradiction. Using textual analysis and methods to validate historical reports, the study first gathers and evaluates relevant accounts about Joshua bin Nun's (AS) genealogy, ensuring their reliability. The evidence both for and against his prophethood is then examined in historical sources and hadith literature. Although some reports deny Joshua's prophethood, these texts show signs of transmission issues, calling their credibility into question. By referring to narrations that explicitly affirm Joshua's prophethood, alongside accounts that confirm divine revelation being sent to him, this study concludes that Joshua bin Nun (AS) was indeed from the lineage of Joseph (AS) and was among the prophets of the Israelites, attaining this role after the time of Moses (AS).

The Hadith of Thaqalayn is a widely agreed-upon narration in Islamic ummah, transmitted through an massively unbroken chain of narrators / (mutawatir) from the Prophet Mohammad (PBUH). In this hadith, the Prophet declares that he is leaving behind two precious entities for his followers: the Quran and his Ahl al-Bayt (his prgeny). Since its narration, scholars, theologians, exegetes, and historians have focused extensively on this hadith, analyzing its meanings, significance, and sources. Islamic scholars have continually emphasized its importance, recognizing that, like other sayings of the Prophet (PBUH), it holds deep wisdom and can reveal significant truths. This paper provides a novel, comparative perspective on the necessities and implications of the inseparability of these two entities—the Quran and Ahl al-Bayt—as highlighted by prominent scholars from both Sunni and Shia Schools of thought. Among the key themes derived from the hadith are the joint leadership of the ummah by the Quran and Ahl al-Bayt, their equal status and dignity, the necessity of following both, their continued authority and legitimacy, and their infallibility and protection from error. Scholars from both denominations have confirmed the importance of these implications, highlighting the vital role of the Quran and Ahl al-Bayt in guiding the Muslim community.

Tafsir of the verses of the Holy Qur'an through the hadiths that are included below the verses is a process that is customary to use the content of the verses, and it can be referred to as "interpreting the verses with the hadiths". But the point that is important in the meantime is "interpretation of hadiths with verses", which means, is it possible to explain and analyze the concepts of hadiths by referring to the quoted verses? There are many sources in which it is claimed that the Qur'anic verses are interpreted as interpretations of the hadiths. The reference to the verses in which misleading content and words are condemned has caused some people to consider the content to be involved in the concept of richness. On the other hand, some consider the message of this testimony to be the only documented statement for the ruling of Ghana. Meanwhile, the Supreme Leader is one of the jurists who has extensively analyzed their views and documents. Based on his thought, the present article has tried to analyze the influence of the themes of the quoted verses on the traditions of Ghana with a methodological point of view. The results organized by the analytical-descriptive method show that the hadiths have an interpretive aspect and the main focus in the verses is to avoid falsehood as a general practice that includes false speech and false performance, and the reference to verses in the hadiths is also based on the same general practice. Is.

Education (tarbiyah), at its core, is about creating an environment that nurtures the unfolding of human God-given talents to draw closer to Allah. One highly impactful approach within this realm is the "model-based educational method," which holds a significant place in the hadithic-educational thoughts of Ayatollah Khamenei. This method involves offering practical and tangible examples for learners to emulate, with the educator demonstrating the desired behaviors and actions through their conduct and speech, allowing the learner to follow the model. Ayatollah Khamenei’s Quranic approach to education highlights three forms of modeling: positive modeling, creating models, and eliminating negative models, all of which are applied in both direct and indirect ways. He categorizes positive models into two types: infallible and non-infallible. Infallible models include the Prophet Mohammad and the Ahl al-Bayt, while non-infallible models feature figures like Imam Khomeini, Ayatollah Mesbah Yazdi, and Martyr Soleimani. Additionally, Ayatollah Khamenei points out negative models, such as global arrogance, the U.S., and the Pahlavi regime. This article, using a descriptive-analytical method and relying on both library and electronic sources, concludes that in Ayatollah Khamenei’s view, positive educational models are characterized by traits like faith, awareness, insight, consistency between words and actions, clarity in confronting the enemy, simplicity, and contentment. On the other hand, negative models are defined by qualities such as hypocrisy, disbelief, arrogance, deceit, innovation in religion, and betrayal.

The concept of "Isra'iliyyat" pertains to the incorporation of non-Islamic narratives, particularly those derived from Jewish and Christian sources, into Islamic literature, especially within Quranic accounts. In contemporary scholarship, encyclopedias serve as significant references, with works such as the "Encyclopaedia of the Quran" (Leiden) and "The Quran: An Encyclopedia" being pivotal in Western studies of the Quran. Therefore, it is crucial to analyze the extent to which these encyclopedic works are shaped by Isra'iliyyat. This research employs an analytical-critical approach to explore the presence and impact of Isra'iliyyat in these Western Quranic encyclopedias. The results indicate numerous examples, including the assertion that the Quran has drawn from the Bible, article titles reflecting Israelite themes, the profound effect of these assumptions on the material presented, dependence on exegetical texts rich in Isra'iliyyat, the application of these narratives in the interpretation of Quranic verses, inaccuracies regarding the transmitters of Isra'iliyyat, and exaggerated evaluations of the role of Isra'iliyyat in Islamic texts. Although some scholars strive to maintain rigorous and ethical research practices, a significant number have permitted their biases to influence their treatment of Isra'iliyyat, frequently citing only Sunni perspectives.

Regarding the belief of the People of the Book in Jesus under verse 159 of Surah Nisa, commentators of different parties disagree that the reason for this multiplicity of opinions is due to the reference of the two pronouns "beh" and "before death" in the mentioned verse. The opinions of the commentators are divided into six categories; which expresses the faith of the people of the book in Jesus before the death of Jesus or before the death of the book or in the Messenger of God at the moment of his death or in the Prophet of God and Hazrat Ali at the time of his death or the faith of all people in the Prophet of God in The time of return or confession of the children of Hazrat Zahra (pbuh) to the Imamate of their Imam is at the time of death; which was evaluated and analyzed with the descriptive and analytical method of the evidences and views of each category and considering that Jesus passed away, but the view that the people of the book believe in the time of the presence of Jesus (pbuh) and before the death of the Prophet in the era of the advent of Imam Zaman ( AJ) and the return of Jesus (AS) according to the context and other evidences; It was confirmed; And the views that refer to other members of the Ahl al-Bayt in terms of continuity and adaptation to the present

 Almighty God has sent his best servants and sent down heavenly books so that the education of human beings can be done in the best way, but despite that, some educators of this school followed the crooked path instead of guidance. By way of guidance, we called reformative education. Correctional education is in contrast to primary education and it is often for the education of those students who are deprived of proper education for any reason, and the teacher is for reforming and changing their undesirable traits and behavior in the religious, religious, political and social fields, in three areas. Cognitive, emotional, and behavioral functions. By studying the hadiths and life of the Holy Prophet (S) and Ahl al-Bayt (A), this research introduces and explains behavioral training methods that are effective in reforming the teacher;The meaning of behavioral methods is any type of action and action that is done in order to correct and change the behavior of errant people, regardless of whether the trainer himself takes action or forces the trainer to take action. And its methods are: modeling, changing and reforming habits, calling to repentance, prayer and appeal, indoctrination, friendship and tolerance, neglect, forgiveness, threats, decisive action, corporal punishment, these methods, each of which indicates a behavior. They can be effective in reforming teacher education. Using the descriptive-analytical method, this research has categorized the hadiths related to the subject and analyzed the behavioral methods in correctional education from those hadiths.

A notable ruling within the Shia tradition is the acceptance of temporary marriage, known as "Mut'ah." The Kutub al-Arba‘a, (the four primary Shia hadith collections) contain around 137 narrations (excluding duplicates/ repetitions) that support the validity of Mut'ah, referencing verse 24 of Surah An-Nisa and detailing fifteen legal stipulations related to it. However, there are 11 disputed narrations that reflect two opposing perspectives from the infallible Imams (AS): one that encourages and another that discourages the practice of Mut'ah. Among these, five narrations advocate for it, while another five advise against it, and one narration outright prohibits it. These conflicting accounts have historically led to debates, prompting some scholars to classify temporary marriage as makruh (discouraged) under certain conditions, which has created significant confusion for many individuals. This research seeks to elucidate the position of the infallible Imams (PBUH) on Mut'ah by thoroughly examining these specific narrations from the Kutub al-Arba‘a. The analysis is divided into two segments: Isnad (chain of transmission) analysis, which scrutinizes the reliability of the narrators, the integrity of the transmission chains, and the trustworthiness of the sources; and Matn (content) analysis, which evaluates the textual coherence of the narrations using recognized hadith criticism techniques. The results indicate that, despite the weaknesses found in both isnad and matn among the narrations that support and oppose Mut'ah, a general framework for its permissibility can be established. This framework delineates the conditions under which Mut'ah is permissible and those under which it is not. A structural analysis of these narrations suggests that the Imams (AS) were providing a coherent framework regarding this matter.

The hadiths of the Imams of the Ahl al-Bayt (AS) are connected to divine inspiration and are a source full of knowledge and knowledge. His sermons, scientific debates, and their answers to astronomical questions are full of wonderful scientific points, each of which opens a window of science to humanity. Interdisciplinary studies of hadith and science show that the raw material of creation and the manner and process of creation of the universe, which is the subject of cosmological knowledge [from the branches of astronomy], has been considered and explained in the statements of the Infallibles.Some narrations, in line with their guiding goals, mention the existence of water [water] and smoke [smoke] in the early stages of creation, which is surprisingly in harmony with the latest views on the materials and elements of the creation of the material world. Cosmological findings reveal the existence of a fluid mass that turned into a pervasive gas after the first explosion, which could be a clear interpretation of the water and smoke mentioned in the previous narrations.

"Yasin Dhirir" is a narrator whose specific trustworthiness has not been explicitly confirmed in the major works of rijal (the study of narrators), leading some to question the validity of his narrations, especially in crucial jurisprudential matters such as "defining the boundaries of tawaf," "judgment based on nukul (refusal)," and "exceptions to the prohibition of riba (usury)." While certain scholars, such as Mamqani, Muhaddith Nuri, and Seyyed Musa Shubayri Zanjani, have pointed to general indicators of trustworthiness that could apply to Yasin Dhirir, there remains ambiguity regarding the foundations of his credibility and the authenticity of his narrative legacy in the context of Imami scholarship. The lack of a comprehensive and unified study that critically assesses all the valid aspects related to Yasin Dhirir's reliability has left scholars with unanswered questions. This research seeks to address these gaps by analyzing the trustworthiness and narrative contributions of Yasin Dhirir in light of both general and specific evaluations by Imami scholars. By reviewing certain general indicators of trustworthiness and applying them to Yasin Dhirir, one can potentially affirm his reliability. However, in cases where these general indicators are not accepted, a critical examination of how early scholars treated his narratives in significant legal matters suggests that if Yasin Dhirir appears in the chain of narration, and the other narrators are verified as reliable, the hadith can be considered credible, and legal rulings can be based on it. This study aims to explore the criteria for determining Yasin Dhirir's trustworthiness and the reliability of his narrative legacy through a comparative lens, examining the perspectives of Imami scholars. This analysis is achieved by describing and evaluating the rijal entries on Yasin Dhirir, relying on library research methods. The result is a comparative assessment of the foundations of his trustworthiness and an evaluation of his narrative contributions, based on how early scholars approached his reports.

One of the most important moral issues that has been emphasized by the infallibles (peace be upon them) and which has been mentioned in the Holy Qur''an, which is the strongest document left from the mission of the Prophet of Islam (PBUH), is the issue of oppression and dimensions. It is different.Kolini is one of the narrators who has named one of the chapters of the book of Faith and Unbelief as such, and has collected 23 narrations in this regard.In this article, the Quranic documents of "Bab Zolm" from the book "kafi''s Osul "in Compliance with the Verses of the Holy Quran will be examined, and at the same time, this issue will be explained correctly in the narrations and its non-contradiction with the verses will be discussed. It has to be said that the confirmation of hadiths by Qur''anic evidences is a proof for the issuance of a hadith from the infallible and inconsistency with the Book of God is the reason for disrupting the system of issuing and narrating that narration. The result of this research indicates that the confirmation of hadiths by Qur''anic evidence is a proof for the issuance of hadith from the infallible and inconsistency with the Book of God is the reason for disrupting the system of issuing and narrating that narration. It should be noted that the degree of compatibility and harmony of all narrations in this chapter with the verses of the Qur''an has been accepted.

The validity of individual hadith reports within religious beliefs, as well as the attitudes towards those who reject these reports, represents a significant debate in religious epistemology among the jurists of the Imamiyya (Shiite) and Shafiʿiyya (Sunni) schools. This article provides a comprehensive examination of the perspectives held by scholars from both sects, employing a comparative and analytical methodology. Scholars from the Shafiʿi school advocate for the legitimacy of individual hadith reports, substantiating their position with textual evidence, including references from the Quran (notably Surah An-Naba' and Surah At-Tawbah), hadiths that are contextualized, and the principle of consensus (ijmaʿ). Conversely, Imamiyya scholars predominantly depend on non-textual forms of evidence, particularly the practices of the rational community (ʿuqala). Both sects acknowledge the validity of individual hadith reports concerning non-doctrinal issues. While early Imamiyya scholars rejected the validity of such reports in doctrinal contexts, later scholars accept them only when they are accompanied by contextual indicators. Similarly, Shafiʿi scholars regard individual reports that are supported by contextual evidence or recognized by the community as valid for doctrinal purposes, although such instances are infrequent among Shafiʿis. Given the varied methodologies for deriving knowledge from individual reports and the inferential nature of the knowledge obtained, neither sect has deemed it necessary to excommunicate those who dispute such reports. The parallels in the perspectives of these two sects underscore the existence of scholarly and theoretical commonalities, emphasizing the importance of fostering convergence and reconciliation between them.

The Hadith-Understanding Analysis (Fiqhul Hadithi) of the hadith " Everything from Your Actions is Dependent on Your Prayer" (Kul Shayin min A’malika Tabau’n Lisalatika) can provide new insights into why numerous hadiths discuss the significance of prayer, including its etiquette, secrets, and other aspects. This emphasis is not merely because prayer is a ritual act with components, conditions, and specific actions, but because the hadith implies that all (Kul) and actions (Shayin) are linked to prayer. This study aims to explain the claim that all actions are dependent on prayer and to examine how this dependency operates. The findings suggest that prayer serves multiple functions: sometimes it acts as a means to remove obstacles, sometimes to rectify deficiencies, and sometimes to enhance the quality of actions. This reciprocal effect of prayer on actions and vice versa signifies both a transformative journey of the soul and prayer from the physical to the metaphysical realms and an improvement in the quality of both. This paper employs a library-based methodology with a descriptive-analytical approach, focusing on this hadith to explore the principles derived from it. It examines the concepts using jurisprudential principles such as generality, appropriateness of ruling and subject, permissibility of using a term in various senses, and connected and disconnected evidences of the hadith.

The interpretative insights and ijtihad of the companions of the Prophet Mohammad (Peace Be Upon Him and His Progeny) hold significant importance; however, their authoritative role in the realm of exegesis is a subject of debate. Accepting their opinions as authoritative could allow them to be used as evidence for interpreting the divine intent, similar to Prophetic traditions. Existing studies, mainly within jurisprudential and usuli sources, suggest a distinct conceptual system with specific principles and evidence, which are often overlooked, especially in the context of exegesis. Therefore, both proponents and opponents face challenges such as insufficient clarification of the issues and lack of thorough examination of the principles and evidence. This article uses an analytical method to first explain the aforementioned issues and then critiques them, concluding that the theory of authority lacks a solid basis and sufficient evidence. The article critiques principles such as the primacy of the authority of presumed knowledge, the applicability of the theory of authority in exegesis, and the permissibility of following the deceased. It also critically examines evidence such as the distinctive features of the companions, the reliance of the ignorant on the knowledgeable, the closure of the door of ijtihad, and other Quranic and hadith-based evidence.

Orientalists have investigated the Isanid of Islamic hadiths. James Robson, a Scottish orientalist, has researched the formation of isnads in Islamic traditions and its widespread use among muhaddith scholars in the early Hijri centuries. He considers the evolution of isnads to be gradual, he considers the beginning of isnads in the 70s of the first century of the Hijri, but he considers the necessity of having a complete chain of documents at the end of the second century of the Hijri, and he believes that the isnads in the second century of the Hijri They have been made and combined with fake hadiths and attributed to advanced personalities and references to promote them.In the present research, Robson's aforementioned views have been investigated with analytical-critical method. Through this essay, using historical and narrative evidence, it was proved that, contrary to Robson's view, the time of formation of Asanid hadiths was during the time of the Prophet (PBUH). In his review of Islamic hadiths, Robson emphasizes Sunni sources and did not use Shia sources in this regard.