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Thpresent study study analyzes and categorizes the narrations concerning Mutʻah (temporary marriage). The central focus is to demonstrate how the rulings on Mutʻah —whether permissibility, recommendation, command, or prohibition—are influenced by personal, social, and political circumstances as reflected in the language of the narrations. Accordingly, this research employs a library-based method for data collection and an analytical-inferential approach to examine the content of both Shi’a and Sunni narrations. A comprehensive view of these narrations reveals that the ruling on Mutʻah is not absolute; rather, it is shaped by varying conditions and necessities. On an individual level, Mutʻah is permitted when there is a personal need. The narrations that restrict this practice to cases of necessity imply that the limitation is lifted whenever a person faces a particular need, thereby granting them permission to enter into a temporary marriage.On a social level, Mutʻah may serve as a tool to safeguard society—especially in times of crisis, such as war, scarcity of resources, or similar hardships. Thus, narrations that strongly encourage the practice are not merely addressing individual conduct but speak to broader societal imperatives. In these contexts, communal needs take precedence over individual considerations. This may even lead to a situation where social necessity creates an individual necessity, despite the individual not inherently requiring the practice; it is the collective circumstance that generates this need. On a political level, Mutʻah has also been viewed as a means to revive an Islamic tradition and to oppose oppressive governments. In this context, the command to engage in Mutʻah is, in fact, an effort to promote and normalize the practice in society in response to its prohibition by ruling authorities.

The book " Baṣāʼir al-Darajāt " by Muḥammad ibn Ḥasan Ṣaffār , as one of the oldest surviving sources from the early period of the Lesser Occultation, can be explored with a Mahdism approach. In this source, 37 narrations, without repetition, address the issue of Mahdism. Since diverse Mahdavi topics are evident in these narrations, this research seeks, using the "Content Analysis" method, to first identify the main and sub-topics of the Mahdism narrations in Baṣāʼir al-Darajāt and then categorize and analyze the main categories. From examining the collection of narrations, 9 main topics were extracted in the form of 44 concepts; the conduct of Imam Mahdi (AS) in the era of reappearance, the Imam's inheritance, the purpose of the reappearance, the Imam's companions, and the blessings of the era of reappearance are among the most important topics in this collection of narrations. The central theme of the Baṣāʼir al-Darajāt narrations refers to the era of reappearance and beyond. This indicates the application of the element of selectivity by Muḥammad ibn Ḥasan Ṣaffār in compiling this work. The existence of some isolated narrations and their lack of transmission until the era of Allamah Majlisī indicates that these narrations were distant from the common discourse of Shia hadith scholars; although the essence of the themes can be traced in other hadith legacies.

Shaykh Ṣadūq , a preeminent Imami hadith scholar of the 4th century AH, began a new phase of his academic life by traveling to Rayy. On the other hand, Rayy had become a prominent hadith center due to the presence of Imami and Sunni scholars from across the Islamic world. The city's religious diversity, relative political freedom, and favorable economic conditions were also conducive to its growth. An examination of Shaykh Ṣadūq 's works reveals that scholars from the hadith school of Qazwin were also active in Rayy. Therefore, the presence of Shaykh Ṣadūq in Rayy and his meeting with Qazwīnī scholars in this region adds to the significance of this study. " Muḥammad ibn Aḥmad ibn Ali ibn Asad Asadī " is a Sunni hadith scholar from Qazwin whose name and memory are only found in Ṣadūq 's hadith writings. The appearance of the narrations from Abul Ḥasan Asadī Qazwīnī suggests that he was a Shi'i hadith scholar. However, with the lack of data about him in Shi'i biographical sources on the one hand, and the existence of rare information about him in Sunni narrative sources on the other, his activities and background can be identified. This article, using a descriptive-exploratory method, identifies the Sunni denomination of Abul Ḥasan Asadī , studies this active Qazwīnī scholar in Rayy, and critically examines the consequences and reasons for his presence in the city. The transmission of Sunni narrations from Qazwin to Rayy and the influence of this Qazwīnī scholar on the scholarly foundation of Ṣadūq are among the most important consequences of Abul Ḥasan Asadī 's presence in Rayy.

Today, one important method for overcoming interfaith conflicts is the analysis of historical documents, which can provide a model or a way to prevent future conflicts. This article aims to focus on two significant historical documents that hold promise for improvement and progress among the followers of two major Abrahamic religions: Islam and Christianity. These two historical documents are "The Prophet Muhammad's Letter to the Christians of Saint Catherine's Monastery in North Egypt" and the declaration of the Second Vatican Council, also known as Nostra Aetate, which addresses the declaration on the relation of the Church to non-Christian religions from the Vatican's perspective. It appears that the comparison of these two important documents is being undertaken for the first time in this article, seeking to emphasize a positive impact among the followers of these two religions, which constitute more than half of the world's population. The research method of this article is based on exploratory, thematic, and descriptive study relying on library research.

The issue of the nature of revelation and the position of the Prophet of Islam (PBUH) in the process of receiving and communicating it is one of the most important issues in the philosophy of religion and Islamic theology, which has always been a point of convergence for traditional and modern viewpoints. Abdolkarim Soroush, relying on hermeneutical principles, the psychology of religion, and religious empiricism, has proposed a theory that considers the Prophet not merely a passive recipient, but a central agent in the production of revelation. This viewpoint has significant consequences for understanding the nature of the Quran, the position of prophethood, and the concept of revelation. In contrast to this view, Allamah Ṭabāṭabāʼī , relying on transcendent philosophy, offers a theory based on which revelation is a trans-human reality, independent of the Prophet's mind, and its reception is of the type of presential knowledge and spiritual intuition. This article, using a descriptive-analytical method and a comparative approach, compares the epistemological and ontological foundations of these two viewpoints and attempts to critique Soroush's theory from the perspective of Islamic philosophy, especially the interpretive and theological views of Allamah Ṭabāṭabāʼī . In the process of analysis, the methodological differences between the two intellectual systems are first explained, and then the internal coherence of both theories is evaluated by examining Quranic, interpretive, and rational sources. The results of the research show that Soroush's view, due to its neglect of the ontological levels of revelation and its ambiguity in the relationship between human experience and divine speech, is not consistent with Quranic principles and the interpretive system of Islamic tradition. In contrast, Allamah Ṭabāṭabāʼī' s theory has greater conceptual coherence, the support of religious texts, and deeper philosophical grounding, and is able to provide an intra-religious and rational answer to the questions of religious modernity.