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 The account of the martyrdom of Ḥusayn (AS) in al-Masʿūdī’s Murūjal-Dhahab (d. 346 AH) holds a special place among extant ʿĀshūrāʾ sources due to both its antiquity and the author’s stature in Islamic historiography. Part of al-Masʿūdī ’s report reflects the concise narrations of earlier authorities, while another part contains solitary reports found only in his transmission. An analysis of these unique reports, constituting the central problem of this study, shows that some of them suffer from textual inconsistencies and conflict with established historical and transmitted accounts. Nevertheless, these reports influenced later historians’ narratives. Hence, al-Masʿūdī’s Maqtal is at once a valuable source and a subject of caution and scrutiny. Using a descriptive-analytical method and a critical approach, this article seeks to clarify al-Masʿūdī ’s method and perspective in narrating the events of ʿĀshūrāʾ and, through comparison of his unique reports with other historical and narrative sources, to evaluate their content reliability. The findings show that assessing al-Masʿūdī ’s solitary narrations is only possible through historical-narrative analysis; without such scrutiny, parts of ʿĀshūrāʾ literature remain confused and ambiguous. Accordingly, this study reexamines and evaluates these unique reports.

The occultation of Imam al-Mahdī (AS) is a key issue in Mahdavi thought, for which various reasons have been stated in Shia narrative sources. In an article entitled " al-Ghaybah ʻinda al-Shīʻah al-Ithnā ʻAsharīyyah wa Asbābuhā; Dirāsatun Taḥlīlīyyatun Naqdīyyah " written by Ṭāriq ibn Saʻīd ibn ʻAbdullāh al-Qaḥṭānī, " it is claimed, by adhering to these very narrations, that Shia narrations regarding the reason for the occultation are unreliable, contradictory, and irreconcilable. The present study, with the aim of responding to the doubts raised in the aforementioned article regarding the reason for the occultation of Imam al-Mahdī (AS) and using the descriptive-analytical method, first, while stating the claim made, examines the authenticity of the narrations' chains of transmission based on two approaches: "Narrator-centric and evidence-centric authentication." It demonstrates that, with the exception of one narration, the rest are capable of being considered authentic and sound. Then, by examining their implications, it concludes that since all the reasons for the occultation mentioned in the narrations are of the nature of incomplete causes (causa sine qua non) and not complete causes, therefore, a semantic reconciliation can be made between them, and there is no need to prioritize them over each other. In this way, we can consider some of them as the cause of the occurrence of the occultation and others as the cause of the continuation of the occultation, or consider one of the causes as the principle and the rest as its branches.

Abul Qāsim Sulaymān ibn Aḥmad ibn Ayyūb ibn Muṭayyir al-Lakhmī al-Shāmī , known as Ṭabarānī , was one of the greatest Sunni Hadith scholars of the Islamic world and one of the longest-living. In Shi'a books, especially Shaykh Ṣadūq 's al-Khiṣāl , many of his narrations have been transmitted. Shaykh Ṣadūq , through correspondence with him in Isfahan, transmitted the narration " Khayru Nisāʾ al-Jannah " via writing with his permission. This narration is mentioned in various Sunni sources, but in Shi’a sources, Shaykh Ṣadūq was the first to introduce it into Imami sources, transmitting it from his Sunni Shaykh, Lakhmī . For this reason, regarding to the importance of analyzing the chain of narration ( Isnād ) and text ( Matn ) of this narration in both Sunni and Shi’a sources, especially regarding the chronological order of its narrators, the present study was conducted. To this end, using the Isnād-matn analysis method for examining hadiths and a descriptive-analytical approach, after describing the different opinions and views among the hadith scholars in explaining this hadith, we seek a clear answer to the question: ‘What changes are there in the main clause of this hadith?’ The results of the analysis using the Isnād and text method show a high degree of correlation of this hadith in various Sunni sources and a slight difference with the Shi’a transmission. The analysis revealed that almost all Sunni sources transmitted this hadith in a similar manner, whereas in the Shi’a transmission by Shaykh Ṣadūq in the main phrase, slight changes in wording were made. However, the meaning and concept remain the same, and the general sense is conveyed to the reader.

Faḍl ibn Shādhān Nīshābūrī (d. 260 AH/874 AD), who resided in Neishabur and was among the companions of Imam Riḍā (AS), severely criticized Dualism (Thanawīyyah), Trinitarianism (Tathlīthīyyah), Murjiʻah, Khawārij, Ahl al-Hadith, Mu'tazilah, Zaidiyyah, Waqifiyyah, and Isma'iliyyah in his refutations. His refutations indicate the active presence of these theological groups in Neishabur. Therefore, the opponents and audience of Imam Riḍā (AS) upon his arrival in Neishabur were four groups: Zanadiqa (dualists and Manichaeans) and Thanawīyyah (dualists); Trinitarians; groups of the Caliphate school; and branches of Shi'ism. Imam Riḍā (AS), by reporting three Hadiths of Silsilat al-Dhahab – "Shafaqat" (compassion), "Faith" and "Ḥiṣn" (fortress) – to thousands of Nīshābūrīans , identified all those beliefs and religions as misguided and unstable. He sought to highlight the discourse of Shi'i thought. Undoubtedly, the selection of these Hadiths at that historical juncture arose from the exigencies of the time and habitat. In addition to theoretical-cognitive functions, Imam Riḍā (AS) presented at least four miracles and charismatic acts to establish his own legitimacy and that of the Shi'i school: "Planting a healing almond tree; determining the Qibla (direction of prayer) of Neishabur; causing a spring to flow; and healing an injured person." The author of these lines, by library-based collection of the aforementioned data and presenting it in an analytical-descriptive manner, has endeavored to provide a documented and insightful article.

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.

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.

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.

 The two important topics of Tawallī and Tabarrī —meaning, love for the friends of God and disavowal of His enemies—have been enjoined in numerous verses of the Quran. The study of these two principles in Quranic and narrative sources is of great importance due to the role of both in the felicity and damnation of the faithful individual. The clarification and analysis of their various functions in the doctrinal, psychological, and behavioral dimensions is the objective of the current paper. The result of the research findings, using a descriptive-analytical method based on library documentation, points to this important reality: that each of the topics of Tawallī and Tabarrī in supplications and visitations has tangible and real outcomes for the individual and collective life of the members of Muslim society. Based on the supplications and visitations, doctrinal aspects, such as: "Establishing [oneself] in the radius of monotheism, providing felicity and perfection, a sign of practicing piety, a sign of proximity to the divine threshold,"... and matters such as: "Strengthening human resolve and will, injecting a positive spirit into the members of society, and providing desirable role-modeling for the community, and ultimately, [as] a fundamental tool in the survival of the victory of truth over falsehood and preparing the groundwork for the implementation of the principle of commanding good and forbidding evil, can be enumerated among the spiritual and practical functions of Tawallī and Tabarrī ."

Grief over the sufferings of Imam Ḥusayn (AS) stands as one of the most profound manifestations of spiritual life within the Shi‘i tradition; rooted in divine love and Walāya based knowledge, this grief embodies a transformative spiritual reality often overlooked in common religious understandings, where it is reduced to the level of mere emotion and its epistemic, ethical, and mystical dimensions are neglected. Drawing upon hadith sources and mystical literature, this study contends that Ḥusaynī grief is not a passive emotional state but an intentional and elevating spiritual praxis that releases the seeker from egocentrism and heedlessness and guides them along the path of self-purification and nearness to God. The findings indicate that grief for Imam Ḥusayn (AS) initially leads to the abandonment of sin and the cleansing of its traces from the believer’s soul, thereby preparing the heart to receive divine light. As inner purification deepens, spiritual discipline and commitment to the Sharī‘a become more firmly rooted, refining the seeker’s moral conduct. Ultimately, through spiritual attraction and self-effacement, the seeker attains a state of longing for intimate supplication and sincerity in intention and action, both of which form the foundation of the mystical journey. This spiritual condition facilitates access to wisdom, divine favor, and proximity to God. In its culmination, this trajectory results in divine assistance at the moment of death and intercession in the Hereafter, revealing the full mercy and Walāy a of the Ahl al-Bayt (AS) in the life of the believer.

Due to the significance of hadith in Islamic sciences such as jurisprudence, exegesis, theology, and history, its understanding requires the application of proper principles of hadith interpretation. This paper aims to provide a methodical understanding of the hadith: "It is not permissible for anyone to marry two of the children of Fāṭimah (SA) simultaneously" in light of the Qur’an, with a focus on the perspectives of Shaykh Yūsuf Baḥrānī, an Akhbārī scholar, and Wahid Behbahani, a Uṣūlī scholar. Research indicates that no independent study has yet been conducted on this subject. This hadith forms the basis of the Akhbārī ruling on the prohibition of marrying two women from the descendants of the Prophet simultaneously, while Uṣūlīs have deemed such marriage disliked (Makrūh). After examining the chain of narration (Isnād) and text (Matn) of the hadith, and comparing it with the Qur’an using a descriptive-analytical method, it was found that Shaykh Yūsuf Baḥrānī considers the Isnād authentic and believes that the text, based on its apparent meaning, indicates prohibition. Consequently, marrying two women from the descendants of the Prophet simultaneously is considered haram. On the other hand, Wahid Behbahani maintains that such marriage is not prohibited. By tracing the historical development of the prohibition, beginning with Shaykh Ja’far Baḥrānī and later Shaykh Ḥurr ʻĀmilī, and comparing Shaykh Yūsuf Baḥrānī’s view with that of Wahid Behbahani, the author concludes that: "The Isnād of the hadith is weak; considering the contextual indicators and the distinction between hardship and harm, the Matn does not indicate prohibition." Therefore, it can be argued that Wahid Behbahani’s perspective is more consistent with the Qur’an and established scholarly principles.

The tradition of writing commentaries on Nahj al-Balāgha is a mirror reflecting the intellectual, political, and social transformations of Islamic societies. Despite numerous bibliographic studies, a systematic analysis of this trajectory in relation to its discursive contexts remains absent. Employing the "Social history of knowledge" approach and drawing on Skinner’s contextual hermeneutic method, this study investigates the metamorphosis of this tradition during the neglected period from the fall of the Safavids to the eve of the Iranian Islamic Revolution.The findings indicate that this trajectory experienced two clearly distinct stages. First, the "Period of stagnation," (post-Safavid to the eve of the Constitutional era) during which, under the dominance of Akhbārism and political despotism, Nahjal-Balāgha shifted from a comprehensive text to a "Mirror for princes," serving the function of "Consolidating power" and advising rulers; second, the "Period of renaissance," (from the Constitutional era to the Revolution) in which, with the emergence of the Samarra School and the encounter with modernity, an "Epistemic rupture" occurred. In this era, Nahj al-Balāgha became a tool for the "Delegitimization of despotism" and the "Foundation of political theology." Methodologically, there was also a fundamental shift from "Sequential-lexical commentary" to "Systematic analysis" aimed at extracting a coherent intellectual school from Nahj al-Balāgha . The study concludes that developments in commentary writing constitute a key indicator for tracing the transition of Shiʿi thought from "Individual ethics" to "Political jurisprudence" in the modern period.