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The jurisprudential commandment on ʻĀshūrā day’s fasting has caused controversy and disagreement among Shia scholars considering the existence of two categories of narrations in the hadith books. This research aims to analyze and validating the two types of narrations on fasting on ʻĀshūrā using descriptive-analytical-critical methodology. The findings indicate that according to the criterion presented by the impeccable Imams regarding innovation, the narrations permitting fasting on ʻĀshūrā were based on taqīyyah (dissimulation). Additionally, the Sunni narrations seem to be fabricated regarding the presence of courtiers as narrators and conflicting content. Although the narrations prohibiting fasting on ʻĀshūrā have weak sanad, they are stronger in terms of prohibition. The significant behavior of Kulaynī in relying only on the narrations of prohibition indicates a lack of credibility in the narrations permitting fasting on ʻĀshūrā. The narrations of prohibition are acceptable and confirm the sanctity of fasting on the day of ʻĀshūrā due to their consistency with the tradition transmitted from the Imams.

Understanding the intent of the speaker in any text, including Hadith, involves navigating through underlying assumptions and culminates in grasping the serious intent of the speaker. Theological beliefs are one of the most significant underlying assumptions that have a decisive impact on understanding the main intent of the Hadith speaker. On the other hand, among the various branches of Hadith studies, the field of " Fiqh al-Hadith " holds substantial importance. Theological beliefs have been a point of interest for researchers in the realm of Fiqh al-Hadith since ancient times. The present study aims to conceptualize the nature of this clue and the conditions under which it can be utilized in understanding Hadith. It is noteworthy that the use of theological beliefs in interpreting Hadith carries certain risks; if these risks are neglected, a methodical understanding of Hadith will not be achieved. Therefore, after examining the conditions for applying this clue in understanding Hadith, the associated drawbacks will also be addressed. The results indicated that by five specific conditions, theological beliefs can be cited as a connected non-verbal clue for understanding Hadith. Six significant drawbacks related to this sign have been identified and examined in this paper.

Abū Mikhnaf, Lūṭ ibn Yaḥyā Azdī , was one of the historians of the first century and among the narrators of historical hadiths. His name is associated with the recording of events related to Iraq, evoking occurrences such as the Battle of Jamal , Ṣiffīn , the incident of Karbala , the uprising of Mukhtār , and more. One of his most important works is the " Maqtal al-Ḥusayn (AS) ," which has drawn the attention of both early and later scholarly circles and is considered an inspiring element. The present study aims to explore the historical, literary, and biographical aspects of the " Maqtal al-Ḥusayn ." In this historical work, textual and biographical points are examined, and it also reports the existence of a fake martyrdom work bearing the same name. It seeks to explain the reasons for the differences and the nature of its forgery. This work serves as a response to contemporary enthusiasts seeking accurate and authentic details about this event, and perhaps this very concern has spurred the compilation of similar works. Thus, it aims to clarify the credibility of Abū Mikhnaf and the scholarly value of his work " Maqtal al-Ḥusayn (AS)." Additionally, it seeks to shine a light on works that intend to utilize or rewrite Abū Mikhnaf 's martyrdom account. It is hoped that this article will provide an appropriate answer to the question of ‘Who was the first to write about the Maqtal al-Ḥusayn ?’ ‘How credible it is?’ and ‘How the authenticity of these reports and narratives has been examined?’ This article has been used library method to collect data.

The hadiths regarding the event of Return ( Rajʻat ) have only gained a significant number in later hadith collections, which have even dedicated a chapter to them. The present study aims to identify, using a descriptive-analytical method, some factors that have led to the disparity in the number of hadiths on Rajʻat between earlier and later centuries by comparing earlier and later hadith sources. The results include: Hadith errors such as discrepancies in the transmission of a hadith from earlier to later sources, and the misjudgment of considering multiple chains that lead to a single direct narrator; adherence to the literal meanings of words at the expense of common understanding; fallacies such as repeated counting of hadiths, fragmenting a single hadith and presenting it as multiple ones, counting non-authentic reports, mixing topics, deviating from the subject, and circular reasoning. The reliance on the latter abundance of hadiths presents a challenge to Sunni scholars, who has been created by the Shia theologians and hadith scholars themselves. The benefit of this study lies in recognizing this challenge, ultimately leading to a more robust defense of the belief in Rajʻat .

The writings of Shaykh Ṣadūq (d. 381 AH) increasingly contain narrations from " Faḍl ibn Shādhān "(d. 260 AH) from Imam Riḍā (AS). Over the past centuries, theologians and jurists have relied on these reports as a basis for their arguments and interpretations in theological and jurisprudential matters. However, Professor Muḥammad Baqir Behboudi, citing the Rijāl of Kashshī and Ṭūsī , claims that " Ibn Shādhān "was born after the martyrdom of Imam Riḍā (AS) and thus considers those narrations to be unreliable. In his view, the responsibility for attributing the narration of " Faḍl " from Imam Riḍā (AS) lies with " ʻAlī ibn Muḥammad ibn Qutayba ," whom he deems to be a false and untrustworthy individual. In contrast, the author of this article, through a review of the Rijāl of Kashshī and Ṭūsī and other sources, and by considering various evidences, reaches a different conclusion in both areas, positing that Ibn Shādhān was born around the year 180 AH or earlier, which would allow for the possibility of reporting from Imam Riḍā (AS) (who died in 203 AH). Moreover, the reports from " ʻAlī ibn Muḥammad ibn Qutayba "recognized as a Shiʻa narrator and theologian contemporary with Imam Hādī and Imam ʻAskarī (AS), are transmitted in " Tehdhīb al-Aḥkām ," " al-Istibṣār ," " Man Lā Yaḥḍuruhul Faqīh ," and the writings of Shaykh Ṣadūq as well as other foundational Hādīth sources. The author, through a deep exploration of the statements of Kashshī, Najāshī, Ṭūsī, Ḥillī , and other experts in the field of Rijāl such as Mirdāmād, Wahid Behbahani, Shūshtarī, and Zanjani, firmly establishes that " Ibn Shādhān "is a highly esteemed scholar, trustworthy, and one of the eminent luminaries of the Ahl al-Bayt school of thought.

A well-known saying in Nahj al-Balāghah attributed to Imam Ali (AS) states that feminine morality is distinguished from and at times conflicts with masculine morality. According to this saying, the three traits of arrogance, fear, and stinginess are considered the worst vices for men and the best virtues for women. If this statement holds true, it implies the existence of two different moral systems for women and men, which is inconsistent with certain moral teachings of the Quran. Past commentators on Nahj al-Balāghah , influenced by the prevailing beliefs of their time, accepted the content of this statement as correct and passed over it without much scrutiny. However, contemporary interpreters and commentators have sought to defend the validity of this saying by either changing the meanings of these traits or limiting their scope. Nonetheless, these defenses often raise multiple issues and create new problems instead of resolving the existing ones. Therefore, the author examines and analyzes this alleged hadith, assessing its validity from a different perspective. To do this, the author first reviews the sources where this saying is mentioned for the first time and conducts a textual analysis of their chains of narration. Then, the intrinsic meaning of the hadith is analyzed, and the strength of its arguments is evaluated. In the next step, based on biological findings that some commentators have utilized, the claim of distinction is scrutinized. Finally, the difficulties that this saying faces from both an intra-religious and an ethical perspective are articulated, and its credibility is challenged.

Among the favorite topics between Orientalists is the controversial issue of Taqīyya between Shi'a and Sunni. Etan Kohlberg, a renowned scholar who research about Shi'a, has addressed this topic in two articles. His discussion includes a range of narrative and historical issues, such as the position of Taqīyya among the fundamentals of belief in the Imamiyya School and the impact of this doctrine on Shi'a hadiths, such as the concealment of teachings and contradiction of narrations. Kohlberg analyzes that the sanctity of employing Taqīyya in some religious practices stems from the Shi'a Imams' sense of discrimination seeking. This descriptive-analytical article aims to focus on Etan Kohlberg's first article while incorporating some content from his second article to provide a comprehensive discussion on the topic of Taqīyya. Firstly, criticisms of Kohlberg's descriptive approach from opponents are reviewed and subsequently challenged. Overall, it is concluded that, contrary to Kohlberg's opinion, there is no contradiction in the Imamiyya approach to the principle of Taqīyya. Compliance or non-compliance with Taqīyya is dependent on the circumstances and is contingent upon the benefits and harms, which Kohlberg has overlooked.