Shīʿī Reports and HCM:

In the Sunnī tradition, the primary subject of attribution is the Prophet himself. Tracing a report back to the Prophet is difficult due to various methodological concerns that have been highlighted in the relevant scholarship. In the Shī'ī Ḥadīth, the attributions are primarily directed towards al-Sadiq and al-Bāqir. Historically confirming their reports is likely easier some of their contemporaries are already established common links; al-Zuhri and Hisham b. ʿUrwa are already arrested.

The Meaning of Nikāh:

In classical Arabic, Nikāh was used to refer to marriage as well as sexual intercourse. In Qurʾān as well, it appears to be the case that it is used primarily in terms of marriage. Witztum (2009) has proposed a reading of 4:24 that entails a... hierarchical matrimonial system in Qurʾān. If such a reading is taken, then Nikāḥ might even particularly designate permanent marriage (as opposed to a temporary one). Whatever the case maybe, the Qurʾānic usage of it for marriage is conspicuous.

Stylometry and Ḥadīth Corpus:

In a recent discussion "Refuting Orientalists" (@qadissiyah636 - RO) argued that the Reliability of the Sunnī Ḥadīth corpus can be established through a stylometry. This is problematic on multiple levels. In this thread, we will show what... exactly is the problem with this claim.

First of all, it is important to discuss the first study cited by RO. This study claims to apply stylometry on Qur'an and Ḥadīth to conclude that Quran and Ḥadīth have two different authors. It is clear that Qur'an and Ḥadīth have...

Born in 1929 in Āmul, Ayatullāh Ḥasanzādeh Āmulī took interest in religious disciplines from the very beginning of his life. He describes a mystical vision during his teens — a light of some kind, that guided him to study Islamic philosophy, law and mysticism. As an initiate in the Ṣadrian tradition, he promoted the sysntehsis of all knowledge into one unity; mathematics, science, religion, law, philosophy and more. Due to this, apart from philosophy and mysticism, he worked on many other Islamicate disciplines that have become

The Difference between contemporary Ṣadrian and Khayrabadī Pedagogy:

During the past year, certain Ṣūfī-leaning Sunnī circles have began claiming that Khayrabadī curriculum provides a strong alternative to Ṣadrian system for a student who aims to study Islamic philosophy. In a recent interview, Faḍal Subḥān Qādirī, a Khayrabadī scholar himself, has clarified the matter.

According to him, the current system of study does not include theoretical mysticism. Rather the tradition is largely based on exoteric sciences (much like al-Azhar and Najaf).

On the Light of the Prophet and Shīʿī Esotericism:

Students of Shīʿī Ḥadīth, academic and traditional alike, would recognize that two companions of the Prophet and Imām ʿAlī feature heavily in Shīʿī chains of transmission, particularly for esoteric content. 1) Salmān al-Fārsī
2) Jābir b. ʿAbd Allāh al-Anṣārī

We have already noted a tradition about Prophetic Light ascribed to Salmān al-Fārsī in a Sunnī work.

In this thread, we shall analyze Sunnī traditions attributed to Jābir b. ʿAbd Allāh al-Anṣārī. The provenance...

Mullā Ṣadrā's Argument for God's Existence:

1) The only basis for existential differentiation is existence itself.

2) If the only reason for existential differentiation is existence itself, then existence must be gradational.

3) Therefore, existence is gradational. 4) If existence is a gradational reality, it can afford both pure existence and limited existence.

5) For any existent that is not pure existence, existence is merely a bestowed reality.

6) All such realities, therefore, are merely bestowed with existence.

Can *anyone* go to Heaven?

In his remarkable work (Divine Justice), Shahīd Murtaḍā Mutahharī argues that the common Muslim belief in exclusivism (that only Muslims will go to heaven) is wrong. He posits that there are people like Descartes, who have sincerity towards Truth.

It is entirely possible that such sincere people can go to heaven.

He distinguishes between external Islam (Islām-i Ẓāhirī), an external expression of accepting Islām, and dispositional/inner Islām (Islām-i fiṭrī). It is actually the internal reality and submission...

Alternate Reading of 4:24:

Many sources mention "for a specified time" (ilā ʾajal musammā) in Q 4:24.

فَمَا اسْتَمْتَعْتُمْ بِهِ مِنْهُنَّ إِلَى أَجَلٍ مُسَمَّى فَآتَوْهُنَّ أُجُورَهُنَّ فَرِيضَةً

And when you enjoy them for a specified time, give them their prescribed reward. This reading is mentioned in multiple sources, both Sunnī and Shīʿī. In this thread, we will mention some of these sources.

Maqātil b. Sulaymān (d. 767) mentions this in Tafsīr of Q 4:24.

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Recently, there have been some Twitter discussions on chronology of Shīʾī sources and their comparison with Sunnī sources. The earliest Sunnī sources that are arguably extant and preserved include:
1) Musanaf Ibn Abi Shaybah
2) Mawta Imam Malik
3) Sahifa Hamam bin Munabah
... In comparison to this, there are few important Shīʾī works that can be mentioned. A very good secondary work on this topic is a great work by Hossein Modarresi "Tradition and Survival". This work includes most important works. It can be accessed at:

drive.google.com/file/d/1Hi_wi2…

In support of the thesis of Pan-Arabic Ummah which @DrJavadTHashmi presented in his recent debate, there is a Jewish document from Yemen which notes an interaction between Prophet (and a letter he sent to Jews which was written by Imam Ali) and Jews. It says that... Jews accepted the Prophet as a Messenger of Allah for Gentiles and they fought along with him and were supportive of his mission. While the document itself might not be a historical representation of what Prophet sent, it does show the general Jewish sentiment and view about...