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One of the observable phenomena in jurisprudential Ḥadīth texts is their contradiction ( Taʻāruḍ ), which makes it difficult to understand their true intent. There are several methods for dealing with this category of narrations. Shaykh Ṭūsī , in his book Tahdhīb al-Aḥkām , utilized multiple approaches to resolve conflicting narrations. One of these is attributing the narration to Taqīyya (dissimulation). Based on the narrative texts of the Ahl al-Bayt (AS) regarding the discrepancy in ḥadīths , it becomes clear that various factors contributed to these differences, one of which is Taqīyya . The present study aims to answer the following questions: ‘What are Shaykh Ṭūsī' s criteria for attributing narrations to Taqīyya ?’ ‘To what extent does the attribution to Taqīyya align with the Fatwas (religious decrees) and narrative sources of the Ahl al-Sunna (Sunnis)?’ ‘Are the reconciliatory interpretations presented in this case considered arbitrary reconciliations or are they based on valid evidences and signs?’ Using a descriptive-analytical method and examining the book Tahdhīb al-Aḥkām , the researchers concluded that Shaykh Ṭūsī 's criteria for attributing a narration to Taqīyya are not solely limited to conformity with the views of the ʻĀmma (Sunnis); other standards also exist. With respect to the latter two questions, a specific case study was rigorously validated, and it was observed that in that instance, the attribution to Taqīyya based on conformity with the views of the ʻĀmma , and its reconciliatory interpretations, lack strong argumentative support. It appears that this method was predominantly adopted with the aim of reducing narrative conflicts. The authors' objective in presenting this case is to create a reasonable doubt regarding the Taqīyya -based attributions and reconciliatory interpretations proposed by Shaykh Ṭūsī , so that researchers avoid uninvestigated acceptance and analyze the narrations and viewpoints with greater scrutiny. This study demonstrates that Shaykh Ṭūsī utilized arbitrary reconciliation in presenting some of the reconciliatory interpretations.

Shurṭat al-Khamīs was a military unit composed of elite soldiers loyal to Imam Ali (AS). This force was active at the beginning of his caliphate, before Kūfa became the administrative capital, between 35 and 40 AH. Although several studies have examined Shurṭat al-Khamīs , further research into its concept, instances, and functions is necessary to provide a clearer, more precise understanding of the institution. The present study aims to elucidate the nature and rationale of this term's naming, aiming to offer a more accurate understanding of this institution through process tracing. Among those identified as members of Shurṭat al-Khamīs are Aṣbagh ibn Nubāta, Jābir ibn ʿAbd Allāh , and Mālik al-Ashtar . The most significant functions of this institution include: "Protecting the Imam’s life, monitoring and supervising the marketplace, supporting military operations, pursuing criminals, enforcing legal punishments, boosting morale and assisting other military units, guarding the public treasury, combating internal security threats, and maintaining order in Kūfa." An examination of hadith, exegetical, and historical sources, alongside an analysis of the semantic range of the term, reveals that Shurṭat al-Khamīs does not refer merely to a military unit. Its policing and administrative dimensions are even more prominent, as several members possessed both military and non-military roles. By combining military and administrative duties, this institution often functioned as an executive arm of the government of the Commander of the Faithful (AS), playing a significant role in managing political and social crises.

al-Muṣannaf by Abū Bakr ibn Abī Shaybah (d. 235/849) is among the most significant hadith works in Islamic history. With more than 37,000 reports covering a wide range of legal, ethical, theological, and historical subjects, it played a crucial role in preserving the narrative heritage of the early centuries. In addition to Prophetic traditions, the collection contains numerous statements by Companions and Successors, and its structure is organized into legal and thematic chapters. This study uses a descriptive–analytical approach to examine the structure and content of the work. The aim is to clarify Ibn Abī Shaybah ’s methodology in collecting, arranging, and transmitting reports. The study also assesses the status of al-Muṣannaf within Sunni hadith corpora and its reception in Shi’a sources. The findings show that Ibn Abī Shaybah emphasized unelaborated transmission, detailed Isnād citation, thematic arrangement, and the inclusion of diverse materials. He left biographical evaluation, content analysis, and preferential judgment to the reader. This approach makes the work a neutral and foundational source for historical studies and comparative Fiqh, but further analysis is needed for direct juridical use. The high esteem of Sunni hadith scholars for this work and the frequent references to it by Shi’a scholars demonstrate its inter-sectarian relevance and value for comparative scholarship.

The study of the so-called Khabarī attributes has long been a subject of investigation among Muslim scholars. Accordingly, based on certain Qurʾanic verses and narrations, God is described by the attribute of "Face" ( Wajh ), and according to some narrations, He is also described by the attribute of "Form" ( Ṣūrah ). Reliance on the literal meanings of these two attributes gives rise to ambiguities such as anthropomorphism ( Tajsīm ) and assimilation ( Tashbīḥ ). Therefore, examining exegetical and hadith-commentarial theories is necessary in order to clarify a view consistent with the principles of divine unity ( Tawḥīd ). In this regard, hadith commentators of the two intellectual traditions of Salafism and Imami Shiʿism, in accordance with their distinct doctrinal foundations, have offered explanations of these two attributes. Clarifying and critically evaluating these views is essential for identifying the correct position concerning the divine attributes. For this reason, the present study examines the attributes of "Form" and "Face" in the Qurʾan and narrations, with a focus on the perspectives of Salafi and Imami hadith commentators. Adopting a comparative approach, it analyzes and critiques the exegetical and hadith-commentarial views of Sunni, Salafi, and Shiʿi scholars, and seeks to identify the sound interpretation of these two attributes. The findings indicate that Salafis, by accepting the apparent meaning of the text in the narration "God created Adam in His form" ( Khalaqa Allāhu Ādama ʿalā Ṣūratih ), refer the pronoun "His form" ( Ṣūratih ) to God and, based on the principle of adherence to the literal meaning, regard the "Face of God" as visible on the Day of Resurrection. In contrast, Imami commentators, relying on an interpretive approach, understand "Form" as the manifestation of divine attributes in the human being, and interpret "Face" either as the luminous reality of the Prophet or as the divine essence without any literal, corporeal meaning. Consequently, the perspective of Imami hadith commentators is more consistent with Qurʾanic- and Sunnah-based principles of divine unity, whereas the literalist Salafi approach leads to numerous rational challenges, such as anthropomorphism and assimilation.