The Quran and tradition are the most important sources of knowledge in Islam. In the period of the infallible (AS) and in the Islamic education system until before the period of formal education, preference and priority was given to teaching Quran and hadith. Unfortunately, in the present age, formal education has been laid out and designed with complete disregard for educational preferences and educational theoretical principles of Islam as a consequence of which the sayings and traditions of the infallible imams have been practically neglected. Any efforts to Islamize the schools would require the theoretical principles for teaching Islamic sciences including hadith sciences to be explained. In this article, first with reliance on the deduction method characteristic of Jawaher al-Kalam the concept and need for teaching hadith have been explained in the generalities section. Thereupon, the corroborating reasons and arguments have been scrutinized. It has been concluded at the end that teaching hadith is highly recommended per se and that priority should be given to it regardless of the circumstances but it is likely that the Islamic law about teaching hadith may change into one of the five legal values or qualifications.

The question of whether utilizing the tahlil marriage is lawful or unlawful is one of the important issues in the field of Islamic jurisprudence and social issues. The Imamite jurisprudents have different answers to this question and are classified in to two groups: those who are against the tahlil and those who are for. Hadith of Cursing the Muhalil is the main evidence which help jurisprudents to give a good judgment. Therefore, it is necessary to determine the erea of indication and also compatibility and incompatibility of the verdict with the purpose of canonical law concerning unlawfulness of getting married with your ex-wife, after you divorced her for the third time. After giving a brief definition of tahlil marriage and speaking about its philosophy, the author of this paper utilizes the Prophetic hadith and explains about the types of tahlil marriage.

The author in this text deals with the criticism of hadith and views it from Islamic scholars and Orientalists points of view. Mentioning the differences between Islamic hadith studies (Isnad) and Orientalists (text), he explains the method used by both groups. Then he studies Ibn al-Jawzi's Categories of Hadith forgers and points to seven groups of hadith forgers which are dealt with by Ibn al-Jawzi in the introduction of his book al-Mudu'at.

The comparison of Shia and Sunni jurisprudential hadiths shows that a significant part of Shia jurisprudential hadiths have been almost completely narrated in the form of short stories in Sunni hadith communities. The characters of these short stories are people like Abu Hurairah, Ibn Omar, Ayesha and Ibn Abbas who, in many ways, cannot be narrators of a large volume of prophetic tradition. The accuracy in the history of Shia and Sunni hadith and the transformation of the hadith transmission process from storytelling in the first century to the transmission of jurisprudential traditions in the second century shows the influence of retribution on the quality of the process of hadith transmission and the chain of transmission in the second century Hijri. Retribution had a deep political-religious influence in the society of Iraq and the Levant. The act of retribution had caused the formation of a community with special demands in Iraq and the Levant, which forced the scholars to use the method of narrating jurisprudential hadiths in the form of short stories to revive the prophetic tradition.

Economic education is one of the most important areas of Islamic education. Economic education is the education and training of children based on Islamic teachings in the field of economy and livelihood so that the identity and perception of children about themselves is based on the Islamic rules of economy. One of the most important duties of parents is to educate and teach vital skills to their children. Economics is a skill that can be learned. The formation of correct business and economic beliefs in children, as well as skills in controlling and keeping money, is a product of the learning process. This article aims to answer the following questions:  Do parents have a religious duty regarding the economic education of their children? Or is it the responsibility of the children themselves to be educated in the field of economy and livelihood (that is, to be thrifty and have skills in controlling and keeping money, which means accumulating wealth)? This research, which benefits from analytical - inferential method based on Quran and Hadith, proves that parents have a religious duty regarding the economic upbringing of their children.

The “common link” in isnads of traditions has been identified by Western scholars for a long time. They have interpreted that differently in their studies and used it for dating traditions. This article answers the question, whether early Muslim traditionists, were familiar with this phenomenon and also which technical Hadith terms are coined for explaining different features of traditions and their transmitters related to common link. Review of early Hadith works reveals that the technical terms such as “gharib” and “fard” are coined and used concerning some aspects of the same phenomenon. Furthermore, it identifies that “madar” is equivalent with the Western term “common link”. Finally, examining how early traditionists dealt with this phenomenon, this paper clarifies that the difference between Western and Muslims scholars’ understanding and interpretation of this phenomenon, is rooted in their different approaches to the validity of Ḥadith and their method in criticizing the traditions.

The rule “ During the time of having the option or right to withdraw from a contract of sale, the buyer who does not have the right to withdraw from a transaction is responsible for any damage to what is sold / bought” is one of the most definite rules in Islamic jurisprudence. One of the important issues related to this rule is its scope and extent of coverage in comparison to other options, whose jurisprudential outcomes, similar to other jurisprudential rules, are influenced by various perspectives about its extent of coverage. The findings of the present study reveal that there are three important theories on this issue: 1) the theory of limiting the rule to ‘ the option of condition’ and ‘ the option of animals’ , which is the basis of Article 453 of the Iranian Civil Code; 2) the theory of limiting the rule to ‘ the option of meeting place’ ; and 3) the theory of generalizing the rule to all kinds of ‘ options’ . Examining these theories critically, the present article has favored the third theory as the criterion for the liability for any damage to or defect on what is sold / bought is expiry and non-expiry of the condition intended for the contract of sale such that if the stipulated time extends, the surety resulting from the unwanted occurrence of any defect on what is sold / bought will be passed to the seller and in case of the establishment and stability of the contract of sale for the customer, it will be passed to the customer in all options.

The conversation between men and women and listening to alien voices is one of the requirements of today's society. Different opinions have been stated by earlier and later Islamic jurists on the designation of its limits and rules. These opinions are based on narrations and sometimes phrases considered as tradition. Therefore, it seems necessary to examine the authenticity and validation of their documents and implication, because there are some baseless statements among the famous ones which are also called hadith-like phrases. Among these rulings is the issue of prohibition of a woman speaking in the presence of aliens, which has been extracted by jurists from the phrase " Ṣaut al-Mar`ah 'Aurah". This research, which has been organized with a library method and an analytical-critical approach, tries to criticize and evaluate the validity of the opinions of jurists. The absence of the phrase in the ancient narrative sources, its citation with the passive verb (ruvīa), and its rejection by a group of jurists are among evidences that make the authenticity of this narration a serious problem; The oldest available source in which this hadith-like narration is found is Allamah Hilli's Al-Masā`il Al-Muhannā`iyyah Al-ūlā. It is possible that Allamah brought this interpretation from the ruling of some jurists or his interpretation of the narration of "Al-Mar`ah 'Aurah" has been generalized to all aspects and dimensions of woman including her voice. The existence of some hadiths and verses that contradict this concept and the conduct of the Ahl al-Bayt also cast doubts about this prohibition.

One of the topics of interest to the Orientalists in the field of history of hadith and jurisprudence is the common link theory which deals with serious and various problems in jurisprudential documents and narrations. Some of these problems are: the common link of narrators, family documents, involvement of too old narrators in documents, back-ward growth of documents and argument from silence. This theory eventually concludes that, due to the policy of prohibition of narrating and compiling hadiths, jurisprudential narrations may have arisen from the minds of jurists and their time of origination is at the most the second century AH. Hence, according to the common link theory, the documents of narrations suffer from singularity and are considered weak. However, this study aims to critique and examine the views of the Orientalists on the common link theory by relying on Ja’ fari jurisprudence and using the historical analysis method and reject the claim of the Orientalists that jurisprudential hadiths suffer from singularity emphasizing issues such as the authority of Ja’ fari jurisprudence among Sunnis, Imam Sadeq’ s (a. s. ) access to Imam Ali's (a. s) book as a written jurisprudential source from the first century and the fact that some of the narrators claimed by the Orientalists to be the common link of narration were Imam Sadeq’ s (a. s. ) students. As a result of this research, two common link diagrams are presented as examples based on the method of the two Orientalists, i. e. Schacht and Juynboll, that invalidate the idea of common link and a part of the common link theory.

Jurisprudential hadiths, as a treasury of divine words, have suffered from various damages including difference between the narrated texts of the same hadith. Sahib Javaher is among those jurists who have paid special attention to such hadiths. In order to know Sahib Javaher's approach to this issue, it is necessary to find his answers to the following questions: is there a principle under which there is difference between the narrated texts of the same jurisprudential hadith? What are the causes of difference in the narrated texts of the same hadith? What are the stages of the examination of a hadith narrated with different texts? What are the consequences and applications and reasons of preferring a report of a hadith with different narrated texts? The present paper, using a descriptive-analytical method, has concluded that: first, from the viewpoint of Sahib Javaher, principally, the text of a jurisprudential hadith is unique. Second, the mistake of narrators and scribes are two main causes of such a difference. Third, Sahib Javaher has treated a hadith with different narrated texts in four stages: identification of difference between the narrated texts of the same hadith, differentiation between the different narrations of the same hadith, in the form of affirmative particular proposition and affirmative universal proposition, preferring one of the reports, abandonment or the probability of option in case of the application of the narrations related to the resolution of contradiction between proofs; fourth, the consequences of difference between the narrated texts of the same hadith may be studied in three fields i.e. the signification of hadith, its authority in case of its contradiction with other proofs and its effects on the jurists' fatwas. Finally, Sahib Javaher refers to fourteen supporting factors for preferring a report of the hadith with different narrated texts over other reports including being more accurate, fame and Idjma (consensus) either narrated or acquired through comprehensive research, opposition to the context and not being mentioned in hadith books or the original version.