۱.
The Qudsī hadiths are a valuable yet often overlooked source of divine wisdom that contains the teachings of Allah as conveyed through the language and expressions of the prophets. These hadiths are akin to the Quran, but they differ in literary style. The Qudsī hadiths are a treasure trove of rich narratives from the impeccable Imams (AS) that provide a unique insight into their profound wisdom and knowledge. One of the significant themes that the Qudsī hadiths speak about is ethics. The ethical propositions found within these hadiths form a meaningful collection or system that presents a strong ethical perspective. Using the content analysis methodology, a well-known and common method in religious research, the present study aims to present the ethical system of the Qudsī hadiths. The results indicated that the Qudsī hadiths, more than anything else, recommend individual ethics and focus on personal improvement. Personal ethics in this collection of hadiths is defined within the framework of the relationship with God. Among the most frequent components of this ethical system, we can mention the components of Dhikr (God’d memory), Infāq (Almsgiving), and Ṭaʻat (Obedience).
۲.
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.
۳.
The phrase "Ḥadīthunā" appears in several categories of well-known hadiths, including the difficult and complex traditions. The texts and Isnad of these hadiths are generally reliable, and there is no serious doubt about attributing them to the impeccable Imams (AS). What is questionable, however, is the meaning of this phrase and the intended message of the Ahl al-Bayt (AS). In this article, an attempt has been made to first identify the juristic conceptualization of the apparent and initial meaning of "Ḥadīthunā" based on the process outlined in the book "Ḥadīth Understandin Method." Then, internal and external indicators, especially within the hadith tradition, have been examined. Based on this endeavor, we have concluded that "Ḥadīthunā" refers to the exalted status of the Ahl al-Bayt (AS) and their unparalleled virtues and perfections. This conclusion contradicts a few traditions in which "Ḥadīthunā" are translated as the sublime and scientific content of their words. However, this initial conflict is resolvable. The proposed solution is to consider the lofty sciences and knowledge found in their words as part of their existential virtues.
۴.
In the Imamiyyah and Sunni narrative collections, there are hadiths regarding the themes of "Memorization" and "Forgetting" of the Quran. The former is encouraged while the latter is discouraged. The contemporary understanding of these two terms and their application in understanding these hadiths has led to the prevalence of a specific and recognized meaning for them. The problem with this meaning is the disregard for the intended and commonly understood meanings of them at the time of their issuance, as the meaning transformation is an occurrence that may be imposed on any word over time. The main objective of this research is to find the meaning of these two terms, especially in their application with the Holy Quran, in their original context. The present study, in a library-based manner, explores the lexical sources and uses of these two terms in the earliest religious texts, namely the Holy Quran and primary narrative collections. It also analyzes contextual indicators to ascertain the intended meaning of memorization and forgetting of the Holy Quran in the relevant narrations. The result indicated that "Memorization" means to keep and maintain, while "Forgetting" means to abandon and leave behind. These two terms have been used in narrative texts with more specific, mental and practical meanings, and sometimes more general meanings. Regarding their application to the Quran, contextual indicators reinforce the practical meaning for these terms.
۵.
The Akhbārīs are a group of Shia scholars who have had various beliefs about the verses and hadithss throughout history. They deny the authority of all verses and condition their argument on having confirmation from the Ahl al-Bayt, and they consider the exegesis of the Quran to be exclusively the domain of the Ahl al-Bayt. Another belief of theirs is the rejection of Qīyās (analogy) in its various forms, including the Qīyās Aulawīyyah and Manṣūṣ al-ʻIllah. There have been numerous written works refuting their beliefs. The present study, with a library-based approach relying on the narratives and rules derived from them, as well as logical and rational analysis of the narrations method, aims to criticize the two beliefs held by the Akhbārīs. Based on contemporary exegesis of hadiths and the extraction of rules from them, this paper focuses on criticizing these two beliefs. These rules include the necessity of the exegesis connection with Arabic grammars, the necessity of linking exegesis with Quranic verses, the necessity of paying attention to the rules of Quranic sciences, including referring to the Mutashābih (unclear) verses to Muḥkam (clear), Meccan and Medinan verses, etc., the necessity of using Ahl al-Bayt hadiths, and the necessity of using reason and logical laws in exegesis. The results indicated that the Ahl al-Bayt have opened the way for systematic exegesis of others by referring to these exegetical rules. Furthermore, through these narrations, the argumentation permission to Qīyās Aulawīyyah also establishes.
۶.
The development of Muslim women's activities and role-accepting in various social layers, including policy making and governance, has always been under the influence of various narratives, such as "Lan Yufliḥa Qawmun wallaw Amruhum Imraʼah," "Yakhruju Qawmun Halakay lā Yufliḥūna Qāʼiduhum Imraʼata Qāʼiduhum fil Jannat," and "Halakat al-Rijālu ḥīna Aṭāʼat al-Nisāʼ," which are attributed to Abū Bakrah. This has constantly posed a serious challenge and relegated women's status in social activities, handing over the role of shaping to men. The present study aims to demonstrate, through analytical and descriptive methods based on library sources, the emergence and significance of such narratives, which have been widely cited by jurists to restrict women's access to social positions and major decision-making. The research results indicated that the narratives discussed by Abū Bakrah, a freed slave of the Prophet, were introduced in Basra and the narrator justified his non-interference in the Battle of the Camel by fabricating this text and attributing it to the Prophet. The "Lan Yuflaḥ" narrative and its similar counterparts, in addition to having weak Isnād, contain texts that contradict historical reports, as evidenced by the just and rational governance of two Iranian queens in the Sasanian government.
