https://thr.araku.ac.ir/ Hadith-Theological Research en daily 1 Sat, 22 Nov 2025 00:00:00 +0330 Sat, 22 Nov 2025 00:00:00 +0330 https://thr.araku.ac.ir/article_731468.html Plato’s theory of the “chariot of the soul” and his doctrine of the soul’s rebirth, especially as presented in the Phaedrus, constitute one of the most prominent philosophical formulations of reincarnation in the ancient Greek tradition. According to this view, the soul existed prior to the emergence of the material body and, after death, may return in other human or animal forms—a cycle that continues until reaching the realm of Forms. This article, adopting a hadith-theological perspective and an analytical-comparative method, critically examines this Platonic view in relation to three foundational concepts in Imami theology: bodily resurrection (maʿād jismānī), barzakh, and rajʿa. It explores the scope of their ontological divergences and differing eschatological purposes. The findings demonstrate that the Platonic conception of cyclical rebirth is incompatible with Imami theological principles, including the simultaneity of soul and body creation, the exclusivity of worldly life to a single experience, the denial of return to the world after death, and the necessity of both bodily and spiritual resurrection. Furthermore, in Imami thought, barzakh is a linear, forward-moving stage leading to the Day of Judgment, not a realm for choice or repeated existence; and rajʿa is an exceptional, limited occurrence for a specific group, fundamentally distinct from philosophical reincarnation. The innovation of this study lies in its documented critique of the reincarnational reading of Plato’s “chariot of the soul,” achieved through simultaneous engagement with ancient philosophical analysis and authoritative Imami texts. It also offers a comprehensive conceptual framework for distinguishing clearly between philosophical reincarnation, Imami barzakh, and rajʿa—a framework that can enrich comparative studies between Western philosophy and Islamic theology and prevent conceptual conflation in this domain. https://thr.araku.ac.ir/article_731841.html Delay in answering prayers, although the Holy Quran contains a definite promise of answering prayers, has always been considered one of the epistemological and theological challenges in man's relationship with God. This study aims to theologically analyze the phenomenon of delay in answering prayers in the Quran, focusing on the stories of the prophets and looking at the inherent difference between divine time and human time. The importance of this study is that, while answering the suspicion of the incompatibility of delay with divine attributes (such as truth, power, and mercy), it paves the way for redefining "answering" as a wise and educational response, not simply the immediate fulfillment of human desire. The main question of the study is: How can delay in answering prayers be explained within the framework of the difference between divine time (non-linear, absolute, and transhistorical) and human time (linear, relative, and empirical)? The research method is analytical-interpretive with a theological-philosophical approach, and the data were collected by examining verses related to the prayers of the prophets (such as Job, Zechariah, and Noah) and citing the works of Islamic theologians and philosophers (such as Khwaja Nasir al-Din Tusi, Fakhr al-Razi, and Allama Tabataba'i). The research findings show that delay in answering is not a breach of promise, but a manifestation of divine wisdom and a platform for spiritual growth, strengthening faith, and existential readiness of man. In light of the fundamental difference between the two sides of time, this delay transforms from a "void of response" to a "meaningful, non-temporal response. https://thr.araku.ac.ir/article_731840.html Understanding the Imam (AS) is a fundamental component of the broader process of Imāmology, which encompasses diverse dimensions such as the study of titles. The present research—without a specific precedent—seeks to strengthen doctrinal knowledge by employing an analytical text-based method to examine the title Shams al-Shumus (“Sun of Suns”). The findings indicate that this title is not among the authentically transmitted epithets and was first employed by Sufis in reference to the Prophet of Islam (PBUH). In subsequent centuries, the title was also applied to Imam Ali (AS), Imam Reza (AS), and Imam al-Mahdi (may Allah hasten his reappearance). Nevertheless, its usage in connection with Imam Reza (AS) acquired a distinctive status and is reflected in numerous sources. Although its origin can be traced to Sufi literature or influences thereof, the title gradually came to occupy a prominent place in the praise and eulogy of Imam Reza (AS). Accordingly, Shams al-Shumus has functioned not only as a literary device to lend rhythm and resonance to descriptions of the Imams (AS), but also—particularly in the case of Imam Reza (AS)—as one of the widely recognized conventional titles. https://thr.araku.ac.ir/article_732402.html The Wahhabi movement has consistently sought to challenge the virtues of Amir al-Muʾminīn Ali (AS), particularly by criticizing hadiths that affirm his immediate Imamate. The “Bāb Ḥiṭṭah” hadith, as one such narration, has been accused by Wahhabi scholars of fabrication and lack of authenticity. This study, employing a descriptive-analytical approach and a critical method, examines the Wahhabi objections concerning both the chain of transmission (sanad) and the textual signification (dalālah) of this hadith. The findings demonstrate that the hadith is transmitted in reliable Sunni sources, and its narrators are regarded as trustworthy by numerous prominent scholars of rijāl (biographical evaluation). Moreover, the multiplicity of transmission chains, the existence of corroborating narrations with similar meanings (such as the “Bāb Madīnat al-ʿIlm” hadith), and the explicit recognition of its authenticity by leading Sunni authorities collectively refute Wahhabi claims of weakness in its chain of transmission. From the perspective of signification, likening Imam Ali (AS) to the “Bāb Ḥiṭṭah” signifies his designation as the secure path and the divine condition for attaining repentance, genuine submission, and forgiveness—not as an automatic mechanism for unconditional salvation. This concept neither negates individual responsibility nor the necessity of righteous deeds; rather, it delineates the correct path for their realization. https://thr.araku.ac.ir/article_732926.html    Salawat, as one of the most common Islamic adhikr, has a social position in the Shiite epistemological and faith system. In the inter-supplication works, the Sahifa al-Sajjadiyah of Imam Sajjad (AS) has addressed this dhikr more than any other source. In such a way that in forty-five supplications, Salawat has been taken a total of 196 times. The present study, with the aim of analyzing the reason for the high frequency of Salawat and examining its functions in the Sahifa al-Sajjadiyah, addresses the question of whether Imam Sajjad (AS) has exploited the spiritual structures and discourse books of Salawat for several library, educational and political values. The findings show that in the atmosphere of political suffocation and intellectual-moral decadence of the Umayyad era, Imam Sajjad (AS) has transferred his reform and combat mission from the realm of sermons and uprisings to the soft dimension of supplication and dhikr. The conscious repetition of salawat - especially with its connection to the family of Muhammad (PBUH) - in addition to explaining the correct method and playing a central role in the mention of Shiite identity, has had doctrinal, educational, and political functions. Accordingly, salawat in Sahifa al-Sajjadiyah has gone beyond the level of a descriptive mention and has become a document of identity and a charter-belief. https://thr.araku.ac.ir/article_732927.html    Monotheism, as the fundamental axis of divine religions, plays a pivotal role in the dimensions of governance and legislation, in addition to the worship aspect; as the noble verse Indeed, the rule is only for Allah explains the monopoly of sovereignty in the divine essence. The issue of the present study is to criticize the reductionist approach of the Wahhabi movement, which, by focusing exclusively on monotheism of worship and ignoring monotheism of sovereignty, reduces the mission of the divine prophets to a mere call to worship rituals and paves the way for deviant and takfiri readings in the Islamic world. This study, using a descriptive-analytical method and citing verses of the Holy Quran and authentic narrations, critically examines the epistemological foundations of this view and its consequences on the philosophy of sending a messenger. The findings of the study show that the exclusive interpretation of monotheism by Wahhabism faces three fundamental challenges: first, it conflicts with explicit Quranic texts regarding the negation of tyrants and the establishment of justice, which consider divine sovereignty to be the pillar of the mission; second, it conflicts with the views of prominent Sunni commentators such as Fakhr al-Razi and Ibn Kathir, who have emphasized the semantic coherence of "worship" and "absolute obedience"; and third, it conflicts with the practical conduct of the Prophet (PBUH) in establishing government and the rational ruling based on the coherence of creation and the right to legislate. Finally, the study proves that monotheism of sovereignty is not only a marginal pillar, but is the ultimate philosophy of the mission of the prophets to achieve justice and comprehensive servitude, and reducing it to individual worship is a distortion of the revealed message.The central critique of this study rests on the principle of *semantic equivalence between worship (‘ibādah) and obedience (ṭā‘ah)* as acknowledged by prominent Sunni exegetes. If worship indeed equates to obedience, then reducing divine sovereignty to a purely devotional dimension results in a serious conceptual contradiction. Through a descriptive-analytical approach, this study argues that *the monotheism of sovereignty* constitutes the core criterion behind the *divine mission of prophets*. The findings reveal that Wahhabi thought conflicts with three foundational axes: 1. **Qur’anic teachings** — such as the rejection of *ṭāghūt* (false authorities) and the command to establish justice (*iqāmat al-qisṭ*); 2. **Classical exegetical positions** — including those of *Fakhr al-Rāzī* and *Ibn Kathīr*, who emphasize the comprehensive nature of *tawḥīd*; 3. **Hadithic and rational principles** — evident in the *Prophetic practice of state-building* and the *rational necessity* of linking creation with divine sovereignty. These conclusions underscore the necessity of adopting a *holistic view of monotheism* encompassing both devotional and governance dimensions — thereby safeguarding the essential, uncorrupted message of the prophets. https://thr.araku.ac.ir/article_735783.html The issue of stipulating Qurashī lineage for the Imam is one of the most controversial debates in the formation of Islamic political thought. Closely intertwined with the political developments of early Islam—particularly the event of Saqīfah—it took shape in that context and was later consolidated in the form of ḥadīth reports and theological doctrines. The central question of this article is to what extent the condition of being Qurashī reflects an original normative injunction, and to what extent it represents the product of later reinterpretations within the context of power struggles.Drawing on the history of political thought as formulated by Quentin Skinner and employing speech act analysis, this study argues that ḥadīths such as “al-aʾimmah min Quraysh” must be understood within the historical and polemical contexts of their articulation and transmission, avoiding abstract and anachronistic readings.The research adopts a historical-analytical method based on a comparative study of ḥadīth, historical, and theological-legal sources. The transmitted reports are examined in light of the political context of early disputes as well as within the framework of speech act theory. The findings indicate that the stipulation of Qurashī lineage functioned less as a purely doctrinal proposition and more as a discursive instrument aimed at delimiting the sphere of political legitimacy and managing tribal conflicts in the early Muslim community. As the discourse moved from the arena of political contestation into Sunni theoretical frameworks, it acquired a juristic formulation, while in the Imāmī tradition it was reinterpreted in a different manner. Accordingly, a precise understanding of this doctrine requires reconstructing its historical context and analyzing the intentions of the primary actors involved.