https://hsr.qhu.ac.ir/ Hadith Studies and Researches en daily 1 Thu, 23 Jul 2026 00:00:00 +0330 Thu, 23 Jul 2026 00:00:00 +0330 https://hsr.qhu.ac.ir/article_14021.html Ḥasan ibn Jahm is regarded as one of the prominent and reliable companions of the two Imams, Imam Kāẓim (AS) and Imam Riḍā (AS). In the Rijāl sources, he is described with titles such as trustworthy, distinguished authority and eminent. The present study adopts a descriptive-analytical methodology based on library research and a comparative examination of both biographical and hadith sources. Within this framework, the Rijāl status and the chain of transmission position of Ḥasan ibn Jahm are analyzed, while the thematic patterns and content categories of his narrations in the Four Canonical Shiʿi Hadith Collections are examined. The findings indicate that Ḥasan ibn Jahm is recognized as a reliable transmitter within the Imami tradition, whose narrations encompass a wide range of themes, including theological, ethical, jurisprudential, devotional, and educational subjects. The thematic analysis of these narrations reveals the presence of fundamental ideas such as monotheism, the doctrine of Imamate, the role of reason, spiritual purification, the etiquette of supplication, avoidance of extremism and excessive asceticism, and the observance of social ethics. His direct dialogues with Imam Riḍā (AS) further demonstrate his intellectual and scholarly standing, and his narrations exemplify a rational interaction between the narrator and the Imam in the transmission of divine teachings. The results of this research suggest that Ḥasan ibn Jahm should be considered among the influential transmitters who served as a link between the hadith school of Imam Ṣādiq (AS) and the rational discourse that characterized the era of Imam Riḍā (AS). A reexamination of his narrations can therefore contribute significantly to a deeper understanding of the development of theological and ethical discussions during the early centuries of Shiʿism. https://hsr.qhu.ac.ir/article_14011.html The hadith of "Placing the Foot" is among the most challenging narrations in Sunni tradition, as its literal meaning appears incompatible with the principle of Divine Transcendence and negates the rejection of anthropomorphism and composition in the Divine Essence. The present study, using an analytical-critical approach, seeks a scholarly mechanism to resolve this apparent conflict with the foundations of transcendent monotheism. It examines the written origins, analyzes the text and chains of transmission, and explores the strategies scholars have employed to overcome the literal complications of this narration. This hadith has been recorded in Sunni sources since the third century AH in three different formats and four variations (extended, intermediate, abridged, and the alternative substitution of "Jabbār" for "Rabb"). However, it lacks an independent line of transmission in early Imami works, appearing only in later literature through critical or allegorical approaches. A comparison of versions reveals instability, summarization, textual corruption, and variations in key wording, all of which undermine the validity of its literal interpretation. In addressing the conflict between the literal meaning of the hadith and the foundations of transcendence, scholars have adopted two primary strategies: "Allegorical interpretation (interpreting "Foot" as metaphor, e.g., a position, a group, the people of Hell, or a manifestation of Divine Power) and total rejection (emphasizing its fabrication or irreconcilable conflict with definitive rational and scriptural foundations)." Ultimately, this article rejects the literalist (anthropomorphic) approach and offers solutions such as "Interpreting it as an allegorical expression" or "Metaphorical Interpretation" to resolve the conflict between the literal text and rational principles. By critiquing both approaches and dismissing the literalist (anthropomorphism-centered) reading, the study concludes that resolving the conflict between the literal text and definitive religious principles is only possible through metaphorical or allegorical interpretation. https://hsr.qhu.ac.ir/article_14012.html  One of the areas that has received comparatively little attention in hadith studies concerns narrations that have become widespread in popular culture in the form of proverbs and maxims and have been attributed to the impeccable Imams (AS) without reliable evidence. The present study examines, through Rijālī and textual approaches, narrations containing the two proverbs "Āfat al‑ʿIlm al‑Nisyān" (The affliction of knowledge is forgetfulness) and "al‑Tadbīr Niṣf al‑Maʿīsha" (Prudence is half of livelihood) in both Shiʿi and Sunni sources. The findings indicate that in the earliest available sources these narrations were transmitted from non‑Infallible individuals, and in later sources most of the transmitters mentioned in their chains of transmission are unknown or weak. Based on Isnad analysis, the primary common link of the first narration in "al‑Maḥāsin" and "Man Lā Yaḥḍuruh al‑Faqīh" is Ḥammād ibn ʿAmr al‑Naṣībī, an obscure figure in hadith biographical literature. The primary common link of the second narration is Anas ibn Mālik (d. 91 AH), while its secondary common link is Khallād ibn ʿĪsā (d. 220 AH). Accordingly, the production of these narrations can be dated respectively to the late second century and the early third century AH. This study demonstrates the necessity of critically examining the attribution of commonly circulated proverbs to the impeccable Imams (AS).  https://hsr.qhu.ac.ir/article_13999.html In hadith sources, envy is introduced as one of the moral vices and deadly afflictions of the heart, regarded as the origin of many individual and social corruptions. The narration "Envy almost overcomes divine decree" (Kāda al-Ḥasadu an Yaghliba al-Qadara) reflects the profound negative impact of this trait on human destiny within the order of creation. The present study, adopting an analytical approach, examines the chain of transmission and the semantic implications of this narration and a similar hadith reported in two early sources, namely "ʿUyūn Akhbār al-Riḍā (AS)" and "Uṣūl al-Kāfī." The findings of the Sanad analysis indicate that the narration reported by Shaykh Ṣadūq is considered weak due to the presence of narrators whose status is unknown or neglected. However, the narration in "Kāfī," through its chain of transmission and the key term "Yaghliba," confirms the wording and meaning of the report. The semantic analysis also shows that the term Qadar (divine decree) in this narration does not refer to a deterministic and inevitable fate, but rather to conditional decrees that operate according to divine laws and the system of causes and effects. Within the framework of these divine laws, envy, by creating obstacles to the realization of favorable decrees and altering conditions and circumstances, can act as a barrier to the flow of divine mercy and ultimately lead human destiny toward ruin. Finally, by clarifying the threatening dimensions of envy, this study proposes approaches such as education based on trust in God and contentment, the institutionalization of gratitude, and avoidance of blameworthy social comparisons as means to preserve psychological and social security. https://hsr.qhu.ac.ir/article_14014.html In the contemporary world, governance is a multidimensional concept that goes beyond the traditional administration of states and encompasses decision‑making processes, accountability, social participation, and justice‑orientation. The transformation of theoretical approaches in the field of governance and the emergence of new managerial models has intensified the need to revisit authentic religious texts in order to extract the foundations of just governance. Accordingly, the present study aims to explain the fundamental principles and values of governance in Alavid thought through a content analysis of Letter 53 of Nahj al‑Balāgha, the directive of the Commander of the Faithful, Imam Ali (AS), to Mālik Ashtar Nakha‘ī. The research method is qualitative and quantitative content analysis with an interdisciplinary and text‑centered approach, focusing on the extraction of managerial, ethical, and theological concepts from the text of the letter. The findings indicate that the teachings of the Imam Ali (AS) in this letter can be explained in four main axes: "Core principles and values in governance, just and ethical management in dealing with the people, the role of God in supervising the conduct of rulers, attention to the military and defensive dimensions of governance." The content analysis of Letter 53 of Nahj al-Balāgha reveals that Imam Ali (AS) designed the structure of a governance system founded upon piety and efficiency; a structure in which the selection of officials based on merit, the protection of people’s rights, and continuous accountability before God are regarded as central mechanisms. https://hsr.qhu.ac.ir/article_13998.html The Prophetic Sunnah, after the Holy Qur’an, is the second authoritative source for deriving Islamic teachings; however, its scope and degree of authority have long been subjects of debate among Islamic scholars. In this regard, three main viewpoints can be identified: "The absolute authority of the Sunnah, the authority of the Sunnah in religious matters but not in non-religious affairs, and the differentiation of authority based on the Prophet’s threefold roles, prophetic mission, judiciary, and governance." Using a descriptive-analytical method and a critical approach, this study seeks to present a rational explanation of the Prophet’s consultations based on the theory of differentiating these roles. The findings indicate that consultation holds different positions in each of these three domains; in the context of the Prophet’s mission, consultation has no place because the mission is sacred in nature; in the judicial role, consultation is clearly relevant, since judicial rulings are issued on the basis of hearing evidence and outward judgments, making consultation functional; but in the domain of governance and leadership, consultation differs from the previous two. Here, consultation represents the application of collective reasoning in non-revelatory matters and in the system of governance. Therefore, it is not merely educational or ceremonial but an effective and decisive element in decision-making. This analysis shows that the Prophet’s consultations are not only compatible with his infallibility and exalted status, but also reflect the rational dimension of the Prophetic practice. https://hsr.qhu.ac.ir/article_13963.html In Shi'i culture, the pilgrimage of the impeccable Imams (AS), particularly the pilgrimage of Ḥusayn ibn Ali (AS) in Karbala, receives serious attention, and his devotees dedicate significant time and resources to it annually. This attention stems from the numerous virtues mentioned in narrative sources concerning his pilgrimage. Some of these virtues, when compared to the reward for certain obligatory acts of worship, are expressedin a manner that is not readily acceptable. Consequently, some deem these narrations of virtues to be exaggerative and consider the narrators of such traditions to be Ghulāt (exaggerators). Given the significant role of extremist exaggeration and Ghālī themes in distorting doctrines and beliefs, a precise and scholarly investigation of the matter was deemed necessary to ascertain the reality of the issue. The oldest narrative source that has extensively transmitted the narrations on the virtues of pilgrimage is the book Kāmil al-Zīyārāt by Ibn Qūlawayh. The present study, conducted through a library-based methodology and a descriptive-analytical approach to examining the narrations, demonstrates that based on both the principles of documentary validation and rational assessment, the issuance of narrations containing these great virtues from the impeccable Imams is definitive.Furthermore, the suspicion of attributing the aforementioned narrations to the Ghulāt is an incorrect hypothesis. Moreover, over 60% of the primary narrators of the aforementioned traditions are verified as trustworthy Imamis. https://hsr.qhu.ac.ir/article_14000.html The narration of the bewitchment of the Prophet (PBUH) is reported in Islamic sources with variations in Sanad and Text. Its theological implications for the doctrine of impeccability have also made it contentious. This research assesses the reliability of these narrative reports through Sanad and text analysis. It investigates, if a minimal acceptance is granted, how to delineate the effect's scope to safeguard the prophetic role in receiving and conveying revelation. Using a comparative analytical method, the study evaluates Rijāl aspects and conducts textual criticism of the narrations. It examines the historical and social context of Medina and the plausibility of similar threats. The discussion also encompasses the cause of revelation and the debate over the Meccan or Medinan classification of the Muʻawwadhatayn, as linking these surahs to the event hinges on resolving chronological issues and their apotropaic application. Findings show inconsistencies in the reports' chains of transmission, with some narrations pointing only to a limited physical affliction. Thus, a minimal interpretation does not compromise revelatory impeccability or the mission of the prophet. The connection to the Muʻawwadhatayn can be framed as a recommended reuse for defense, offering a reconcilable perspective on their origin debate. https://hsr.qhu.ac.ir/article_14005.html Abū ʿAbdullāh Muḥammad ibn ʿAlī Tirmidhī, known as Ḥakīm Tirmidhī, was a prominent Sunni scholar, spiritual thinker, and hadith scholar during the latter half of the third century AH. While he is primarily renowned for his philosophical and gnostic legacy, he also compiled a valuable Hadith corpus alongside his other works, demonstrating his specific attention to the transmission, recording, and explication of Prophetic traditions. This article aims to analyze Ḥakīm Tirmidhī’s criteria for the acceptance of Hadith and investigates the status of Hadith within his thought. The research methodology relies on descriptive analysis of Tirmidhī’s works, particularly "Nawādir al-Uṣūl." The findings indicate that in narrating of traditions, Tirmidhī emphasizes technical criteria such as the reliability of the narrator, the authenticity of the chain of transmission, the multiplicity of transmission paths, verbal precision, and the avoidance of improper truncation. Simultaneously, Ḥakīm Tirmidhī emphasizes the accurate transmission of meaning, mystical interpretation, and contextual analysis. This synthesis of rigorous traditionalist methodology with spiritual intuition distinguishes him as a unique figure in the history of Hadith Science. https://hsr.qhu.ac.ir/article_14026.html "Human Identity," as the most important dimension of human existence, has been emphasized by the Holy Qur’an for both sexes (men and women). However, in some narrations, women are described as playthings for men, which convey the notion of women’s sexual instrumental identity. This article, using a descriptive‑analytical method, examines the narrations related to the notion of women as "Playthings" from both chain-of-transmission (Isnād) and textual perspectives. The study concludes that, from the standpoint of transmission, three narrations lack a chain of transmission, and only two possess a reliable chain. A content analysis of the narrations referring to women as playthings also shows that the notion of women having merely an instrumental identity contradicts the teachings of the Holy Qur’an. Contextual analysis of the related narrations further indicates that these narrations were issued with the aim of supporting women and safeguarding them through their husbands. In these narrations, women’s possession of sexual attractiveness and men’s inclination toward them are specifically highlighted and expressed through the term "Plaything." The reference to women as a "Plaything" in these narrations is intended to draw attention to the role of women within the family environment and indicates the necessity of women for creating tranquility and achieving other objectives of family formation. The importance of this research lies in correcting misconceptions about the role of women and emphasizing their true status in Islam.  https://hsr.qhu.ac.ir/article_14044.html In Islamic religious literature, the concept of the martyr is typically associated with Muslims killed in legitimate battle. However, analysis of the verses and traditions reveals that the term’s scope extends beyond this conventional application to include individuals who die outside the battlefield. The present study examines the traditional and hadith-based foundations for the semantic expansion of martyr, aiming to delineate its limits and categories. It specifically investigates whether the legal rulings and spiritual virtues of martyrdom are exclusive to those killed in battle or also apply to other cases identified in the traditions. Previous scholarship has not sufficiently clarified the range of individuals to whom the title martyr applies or the criteria for its attribution within Islamic textual tradition. Utilizing a descriptive-analytical methodology based on library research, this study analyzes relevant narrations and demonstrates that, while exclusive legal rulings for those killed in battle do not extend to other cases, the hadith corpus applies the designation martyr to a broader spectrum of individuals whose deaths are marked by spiritual merit and virtue. Simultaneously, Qur’anic evidence suggests that those killed in the path of God possess a higher spiritual rank, as the Qur’an consistently employs derivatives of the root (q-t-l) in this context rather than the term martyr. https://hsr.qhu.ac.ir/article_14045.html Al-Amālī by Sayyid Murtaḍā stands as a foundational exegetical and hadith text from the fifth century AH. In this work, the author consistently employs rational and literary methodologies to explain and interpret both Qur’anic verses and prophetic traditions. Sayyid Murtaḍā is recognized for his significant contributions to Fiqh al-Ḥadīth, utilizing diverse analytical tools to interpret and clarify hadith traditions. Within al-Amālī, alongside Qur’anic verses, Sayyid Murtaḍā references numerous hadiths that have been the focus of scholarly debate and lack a universally accepted interpretation. He systematically identifies contradictions and ambiguities in these reports, aiming to clarify obscure expressions and restore their intended meanings. His broad scholarly expertise allows for the application of multiple interpretive methods, rather than adherence to a single framework. These methodological approaches are evident throughout al-Amālī and are amenable to systematic scholarly analysis. Employing a descriptive-analytical methodology and drawing on examples from al-Amālī, the present study examines Sayyid Murtaḍā’s literary approach and assesses its significance in relation to his other interpretive methods. The findings indicate that, when addressing problematic traditions, Sayyid Murtaḍā extensively utilizes literary tools such as Arabic grammar and rhetoric, customary Arab usage, poetic citations, lexicographical opinions, explanations of unfamiliar hadith vocabulary, and proverbs and figurative expressions. This literary methodology not only resolves ambiguities within many traditions but also yields interpretations that align with the rational principles of Twelver Shiʿi theology. https://hsr.qhu.ac.ir/article_14048.html Nahj al-Balāghah, the collection of Imam Ali’s (AS) sermons, letters, and sayings, has attracted the attention of commentators and exegetes since its compilation. In the contemporary period as well, numerous scholars have written commentaries on the entire work or on selected sections. Among its sermons, Sermon 80, commonly known as the "Deficiency of Intellect" sermon, has received exceptional attention because it contains explicit statements criticizing women. The present study investigates the following question: ‘How have Muslim commentators and researchers approached this controversial sermon?’ If they have defended or endorsed it, or alternatively criticized or rejected it, ‘What intellectual assumptions and methodological approaches have informed their positions?’ The purpose of this study is not to analyze the content of the sermon itself, but rather to examine the foundations and reasons underlying the diverse interpretive approaches adopted by commentators and scholars toward the sermon and its implications. The significance of this study lies in both its historical and social dimensions. Historically, the sermon has become intertwined with longstanding Sunni-Shiʿi debates. Socially, its implications, particularly in the modern era, have become the subject of intense scholarly discussion and controversy. Moreover, given the considerable body of research devoted to this sermon, a systematic analysis of the various interpretive approaches has become increasingly necessary. Using a descriptive-analytical method based on library research, this study first describes how commentators and researchers have engaged with Sermon 80 and then analyzes the intellectual premises underlying their interpretations. The findings indicate a clear distinction between the approaches of classical, traditional commentators, who generally extended the sermon’s criticism to women as a whole, and those of most contemporary researchers. A number of modern scholars have attempted either to question the authenticity of the sermon’s chain of transmission or, while affirming the dignity and status of women, to defend its attribution to Imam Ali (AS) by offering contextual and interpretive explanations. The study concludes that classical Sunni commentators, such as Ibn Abī al-Ḥadīd, although acknowledging that the sermon was delivered in the context of the Battle of the Camel and ʿĀyishah’s participation in that conflict, nevertheless regarded its criticism of women as consistent with the patriarchal worldview of their own historical context. Some contemporary traditionalists have adopted a similar position. In contrast, many modern scholars, finding the condemnation of women incompatible with their inherent human dignity and rights, have sought to reinterpret the sermon in a manner consistent with contemporary understandings of women’s status. Others have rejected attributing the sermon to Imam Ali (AS) altogether, arguing that its content is incompatible with the teachings of the Qur’an. https://hsr.qhu.ac.ir/article_14049.html One of the most significant letters of Imam Ali (AS) preserved in Nahjal-Balāghah is his letter to Mālik Ashtar Nakhaʻī, composed upon Mālik’s appointment as governor of Egypt. This letter, widely recognized as the Covenant of Mālik Ashtar, has been cited by Muslim scholars in diverse ways throughout history. Among contemporary Qur’anic commentaries, Nemooneh and Nafaḥāt al-Qur’an, both supervised by Ayatollah Naser Makarem Shirazi and authored by a team of scholars, frequently reference the Covenant. This study seeks to identify and classify the methods by which the Covenant is cited in these two commentaries, employing a descriptive-analytical approach. The findings demonstrate that commentaries Nemooneh and Nafaḥāt al-Qur’an utilize the Covenant from a hermeneutical perspective, such as specifying the scope of general Qur’anic statements, clarifying qualifications attached to Qur’anic verses, and resolving textual ambiguities. Additionally, the Covenant is employed in semantic analysis, including the explanation of rare Qur’anic vocabulary and the expansion of the semantic range of Qur’anic terms.