Quran and Hadits

Time, a universal concept deeply intertwined with human existence, has been the subject of
contemplation and exploration in various belief systems and cultures. However, the relativity of time
leads to difficulties in making a comprehensive definition of time. Each civilization has developed its
own unique way of defining and using time. This article emphasizes the quest to examine and
understand the fundamental role of time in human life, which has shaped human experience even
before its birth. Human beings want to know and define the time in which they live. Since ancient
times, people have analyzed the planets, stars and celestial bodies created by Allah in an orderly
manner to determine the time and obtained various data as a result of their movements. According to
these data, they have determined the time, its position and directions on Earth and organized their
lives. Each society has its own historical trajectory and temporal perception. Due to this difference,
societies have created different definitions of time in accordance with their own culture, civilization
and perceptions. This difference has caused problems for societies to create a common perception of
time and as a result, standardized time measurement tools have been created. People have developed
various units such as year, month, week, day, hour, minute and second to facilitate their daily lives.
Islam, in particular, attaches special importance to the value of time, as reflected in many verses and
hadiths. The development of time units and calendars by civilizations throughout history further
exemplifies the human need for a common temporal framework. In this context, Muslims have also
used the Hijri calendar to fulfil their specific temporal requirements. They organized their worship
times and daily affairs according to the Hijri calendar. This article sheds light on the multifaceted
nature of time from an Islamic time perspective and its significance in different cultural and social
contexts.

Ketika agama Islam telah tersebar luas di dunia ini yang dibawakan oleh Rasulullah dan para sahabat. Hal yang terpenting adalah, masuklah ke dalam agama Islam itu secara “Kaffah”. Ibnu Abbas, Mujahid, Abu al-Aliyah, Ikrimah, Rabi' bin Anas, as-Suddi, Muqatil bin Hayyan, Qatadah, dan adh-Dhahhak mengatakan, “Kaffah” berarti jami'an (keseluruhan). Kaffah adalah menyeru umat Islam agar dalam gerak hidup dan kehidupan ditujukan untuk sepenuhnya berbakti kepada Allah dengan segala keikhlasan. Maka dari itu, Da’wakanlah Islam dan amalkanlah secara total. Tidak dibenarkan mengambil satu bagian dan meninggalkan bagian yang lain. Tentu untuk mencapai kesempurnaah Islam itu (Kaffah) di perlukan ke Istiqamahan yang mendalam. Menurut Ibnu Taimiah mengatakan bahwa Istiqamah adalah cinta kepada Allah dalam beribadah kepada-Nya dan tidak berpaling dari-Nya walau sesaat. Semoga kita semua termasuk ke dalam hamba-hamba Allah Ta’ala yang selamat, terutama selamat di dalam berakidah yang menjadi bekal di dunia dan di akhirat.

The discussion regarding the writing of hadith during the life of the Prophet is a contentious topic within the area of Islamic and hadith studies both in the West and in the Islamic world. Orientalists write their work on hadith with a presumption that hadith has never been written during the life of Prophet Muḥammad. They contend that hadith text only emerged in the third century of Hijrah, i.e. in the era of al-Bukhāri. A few others believe that it started in the era of Malik of the Umayyad. This orientalist’ mindset affects some Muslim intellectuals who accept this premise. One of them is Harun Nasution, a well respected great mind who wrote a book entitled Islam Ditinjau Dari Berbagai Aspeknya (Islam Viewed from Various Aspects). However, historical evidence demonstrates that the writing of hadith was carried out at the time when the Prophet was still alive. A number of sheets were discovered, which contain hadith text compilations narrated by the companions of the Prophet, suc...

"ʿIṣmat" (Infallibility) is one of the keywords in the field of Imamate, and this paper aims to understand it accurately. So, concerning its root "ʿAsm", lexical data in Semitic languages were studied. Moreover, regardless of Shia theological presuppositions about the formed meaning of "ʿIṣmat" in the later periods, this root's usages in the Quran and hadith as well as its earlier meaning and semantic evolution were examined. The findings suggest that in Semitic languages, it is used in three meanings, namely "tightening", "taking refuge", and "defending" and all of them share the concept of " protection". Also, in Hebrew and Arabic, "protection against sin" has been specifically stated. These meanings can be seen exactly in the Quranic verses too, but the meaning "taking refuge"(iltijāʾ) has been used more than others. Likewise, in narrations, this root means "protection" and has been widely used for Ahl al-Bayt (AS) (the household of the Prophet). Also, it collocates with some words such as ' a mistake'(Zalal), 'filthy'(Rijs), 'sins'(dhunūb), 'crime', 'disobedience', and 'doubt'. As these examples have never been mentioned for ordinary people in the narrations, both levels of the Infallibility (protection from mistakes and sins) can be proved for Ahl al-Bayt (AS). Therefore, in the Quran and hadiths, this root has undergone semantic narrowing and mainly means "protection from mistakes and sins".

"ʿIṣmat" (Infallibility) is one of the keywords in the field of Imamate, and this paper aims to understand it accurately. So, concerning its root "ʿAsm", lexical data in Semitic languages were studied. Moreover, regardless of Shia theological presuppositions about the formed meaning of "ʿIṣmat" in the later periods, this root's usages in the Quran and hadith as well as its earlier meaning and semantic evolution were examined. The findings suggest that in Semitic languages, it is used in three meanings, namely "tightening", "taking refuge", and "defending" and all of them share the concept of " protection". Also, in Hebrew and Arabic, "protection against sin" has been specifically stated. These meanings can be seen exactly in the Quranic verses too, but the meaning "taking refuge"(iltijāʾ) has been used more than others. Likewise, in narrations, this root means "protection" and has been widely used for Ahl al-Bayt (AS) (the household of the Prophet). Also, it collocates with some words such as ' a mistake'(Zalal), 'filthy'(Rijs), 'sins'(dhunūb), 'crime', 'disobedience', and 'doubt'. As these examples have never been mentioned for ordinary people in the narrations, both levels of the Infallibility (protection from mistakes and sins) can be proved for Ahl al-Bayt (AS). Therefore, in the Quran and hadiths, this root has undergone semantic narrowing and mainly means "protection from mistakes and sins".

In the course of understanding the Holy Quran stories, sometimes there are two possible meanings; one of them can be reinforced by the historical background of the story in the Torah and the other by the context of the Quran verses. In such cases, there is a challenge regarding the preference of one of these two indications over the other. Some examples of this problem can be seen in the stories of "the fratricide of Adam's son," "laughing of Abraham's wife," the nakedness of Adam and Eve," "sale of Joseph", and "the nine-hundred-and-fifty-year mission of Noah". So, in this study, these five stories were analyzed. The findings suggest that no fixed solution can be suggested for overcoming the difficulty of the conflict between the Torah background and the context of the Quran verses, and in each case, the final judgment varies according to several factors. In other words, there are factors such as "the strength and weakness of the context'', "effectiveness or ineffectiveness of adducing from the Torah", and "the presence or absence of an indication for ignoring the context or the Torah background" that affect the judgment.

In the decades before and after the Islamic Revolution, many groups and parties emerged in Iran. In order to recruit members from the Iranian people, they had to develop and present a specific ideology. Most of them claimed that all of their foundations had originated from Islam or they had considered the religious teachings in addition to other sources. One of these parties was called "Furqān". These group members are more famous for their violence in assassinations than their ideological foundations. In their creed, which they called monotheistic ideology, they primarily used the Quranic verses. Secondarily, the words of Imam Ali (AS) were cited by them; in such a way that led to the writing of a commentary book entitled "Furūq Nahj al-Balāqih". So. By using a descriptive-analytical method, this paper tried to examine the Furqanism view of Nahj al-Balāqih and show the most important criticisms of it. Studying the works of this group's leaders indicated that their primary activities had included the interpretation of not only the political and social statements, but also doctrinal, devotional, and moral concepts. The findings suggest that the most important criticisms of this group's perceptions are "the dominance of functionalist approach," and "disregarding the principles and rules of Fiqh al-Hadith (the science of hadith comprehension).

Examining the relevance and coherence of the verses is critical in understanding the text of the Holy Quran; cohesion is one of the crucial features of a text in the science of textology, and regarding the Holy Quran's text, it has a significant impact on understanding God's intention. Belief in the coherence or incoherence of the Quran text makes this book to be considered an ordinary and non-revealed text or a revealed one. The main question of this paper is whether the word "Ibil"(camel) has been meant correctly in the interpretation sources and translations. It is based on the view that it is impossible to study the Quran's words without considering the principles of the text coherence. So, by using a critical-analytical method and text's coherence approach, this article analyzed verses 17- 20 of surah "al-Ghāshīyah". The results show no semantic relevance between the term "Ibil" and other words, namely the sky, the mountain, and the earth. Therefore, it seems that this word should have another meaning rather than "camel". The cohesion of the verses' meanings and semantic analysis of the word suggest "cloud" as its intended sense; this meaning is relevant to the Arabs discourse. Moreover, concerning the text coherence in the speech chain based on the syntagmatic relations of the words, it has more coherence.

"Dābbah" is an Arabic word that means "a moving and living being". It appears 14 times in the Quran. The context of these verses reveals that it is a general word and denotes all creatures, including both animals and humans. Still, regarding verse 82 of surah "al-Naml," there is a conflict between Shia and Sunni commentators. In this verse, Allah says: "Wa idhā waqa’al­qaw lu ‘alay­him akh­raj­nā lahum dābbatam minal­ar­ḍi tukallimuhum annannāsa kānū bi­āāyātinā lā yūqinūn"; "And when the word shall come to pass against them, We shall bring forth for them a creature from the earth that shall wound them, because people did not believe in Our Communications ". Most Shiites believe the derived meaning of the word "Dābbah" in this verse is proof of Imam Ali's Return (Rajʿat) which is verified by some narrations. However, the Sunnis' view is completely different; according to some traditions, they consider the word as a strange and mythical animal. Despite this, both groups agree about the emergence of " Dābbatol-Arḍ" in the End Time (ākhar al-Zamān) and consider it as a sign of the Judgement Day. As fundamental research, this paper aims to resolve the conflict between two Islamic sects. Also, it is a library and case study and examines the denotation of "Dābbatol-Arḍ" in the verses and narrations through different books and documents.

Many orientalists have studied the Holy Quran with different approaches and Patricia Crone is one of them. By using Quranic verses, she claimed in her article entitled "The Religion of the Quranic Pagans" that the pagans (Mushrikūn) were monotheists. As reasons for her claim, she stated that there were no idols in Mecca for the idolatry ritual to be mentioned in the Quran, Mecca was not an agricultural environment so gifts could be provided for this ritual. Also, she argued that Gods, Lāt, etc were lesser and independent intermediary deities that the Arabs called angels. Moreover, in her opinion, although Mushrikūn believed in a wide variety of gods, because of their belief to one creator, they are considered monotheists. So, by using a descriptive-analytical method and based on the Quran's verses, her claim was critically studied in this paper. The findings suggest that she has not understood the meaning of Tawhīd (monotheism) correctly; because pagans believed in multiplicity of gods and denied the monotheism of partial lordship. Moreover, according to the Quranic verses such as 21:99, the polytheists had made idols for Lāt and other gods and they weren't conceptual. Also, some verses refer to the existence of agriculture in some regions of Arabia. So, it was possible to provide harvests for gifting in this way or through trade. Furthermore, due to the pagans' respect for idols, they would not offer these gifts without rituals. As a result, there have been physical idols and special rituals for them during the Prophet's era and Muhammad (PBUH) is the destroyer of both physical and conceptual idols of polytheists. Keywords: Crone, The Quran and Physical idols in the prophet's era, Mentioning the ritual for idol in the Quran, Monotheism of Quranic polytheists.

Exegetical studies have expanded greatly over four decades after the foundation of the Islamic Republic. By analyzing the historical and social conditions of this period and existing discourses, this paper aims to deal with the flowology of interpretive studies. So, in Iran's cultural context, two exegetical flows were identified, each of which includes different groups. The first is based on "the sameness of the religion and politics" discourse. This flow believes in this discourse's components, namely "the necessity of the clergies' involvement in the politics", "guardianship of Wilāyat-e faqīh (the Islamic jurist)", and "comprehensiveness of the Quranic rules" and interprets the Quran according to them. The second is a flow that has interpreted the Quran without any consideration or bias toward the mentioned discourse and its components. The theoretical framework of this study is "the reception theory" which emphasizes the role of the interpreter and his historical and social situation in the text interpretation. The results show that in the first exegetical flow that is the advocate of "the sameness of the religion and politics" discourse, different interpretations have been written with philosophical, rational, social, and preaching approaches. Also, the impartial interpretive flow has consisted of different ranges of interpreters with traditional, moderntraditional, the Quran sufficiency, scientific, ethical, educational, and hermeneutic attitudes.

Prayer (Duā) has a high position in Shiite culture. The received prayers through traditions (Maʾthūr) are an important part of the Shiite narrative heritage. some of them have been narrated for protection against injuries and diseases. Amulets (Ḥirz) and talismans (Taʿwīdh) are among these prayers and people are very interested in them. However, the attributed amulet to Imam Javād (AS) is the most popular of them, and many people use it. So, this paper aims to validate it and identify its source. Accordingly, its isnad and transmitters, as well as the text and content were examined. The findings show that there is no consistency between the text narrating "the cause of issuing the "Hirz" and the historical events; Moreover, despite sufficient motivation for its widespread transmission, this amulet has been transmitted only through one anonymous chain of authorities. Also, this narration's isnad has many confusions. So, there is no convincing evidence to prove the attribution of this amulet to Imam Javād(AS).

This study aims to explain the validation process of Shaykh Anṣārī by using a descriptive-analytical method. In every science, the methodology causes a revolution in education and research and creates positive developments. So, it is necessary to clarify the system by which the great jurists such as Shaykh Anṣārī authenticated the hadiths. According to Shaykh Anṣārī's view, the validation of a hadith is not limited to the evaluation of its isnad. Instead, the narration's validity can be changed by the intra-textual indications such as conformity of the hadith content with the intention of the Quran, the tradition, and reason, the excellence of its content, and lack of slang, as well as extratextual indications including the source of the hadith, the frequency and repetition of its content in several books, and the act of the earlier scholars. In the evaluation of the hadith, he considers both isnad and text as well as the intra-textual and extra-textual indications. Each of these three factors may have a clue that compensates the weakness of the hadith and consequently, brings confidence in the issuance of the tradition by the infallible Imam (AS). The introducing and explaining Shaykh Anṣārī's model and method of validating the hadiths can be considered as the results of this study.

Until the 7 th century, there has been no independent written work on Dirāyat al-Hadith (comprehension of the hadith) in Shiʿa. Still, the use of the technical terms related to the science of hadith and Dirāyah by earlier Shiite scholars is a major source for identifying the usage of this science in Shiʿa; an issue that has not been fully examined by researchers yet. So, by adopting a descriptive-analytical method, this study aims to show the application of a group of narrative expressions in the fourth century. The results suggest that some of the hadith terms have been used in the Shiite traditionists' works years before their official compilation and today's definitions of most of them are in conformity with their usages by earlier scholars. Also, in some cases, different uses of a term by earlier scholars have appeared in the form of its multiple meanings in the later scholars' works. However, regarding the hadith terms, there are differences between the earlier and later scholars that are due to their different views towards traditional discussions, as well as the validation and development of Dirāyat al-Hadith.

There are different opinions about the intellectual disposition of Fāḍil Tūnī; he has been considered a jurist and fundamentalist, or a fair traditionist. The disagreement mainly originates from his legal pronouncements and views on the exoteric meaning of the Quran, authority of the traditions, Usūl al-Fiqh (fundamentals of jurisprudence), and Rijāl. In this study, the space in which Fāḍil Tūnī lived, was analyzed. According to the results, after revealing the weak points of Ḥillah school's jurisprudence model in the works of Muḥaqiq Ardabīlī's intellectual circle, several alternative models were proposed by 11th-century scholars, including Muḥammad Amīn Istarābādī whose theory accepted by Imāmīyyah scholars. As a replacement for this model in accepting the narrations, Faḍil Tūnī, another scholar, redesigned Muḥaqiq Ḥillī's view in al-Muʿtabar. He considered the Solitary Hadith as authoritative. Also, it is allowable, in his opinion, to act according to the Four Shiʿa Books if there is no Opponent Hadith and they aren't contrary to a famous tradition. So, despite Istarābādī, he considered Rijāl science practical, but only when there is a conflict between the hadiths. However, Faḍil Tūnī's validation model of the narrations wasn't accepted by the scientific community because his action was a belated attempt; the book al-Fawāʾid al-Madanīyyah had spread among Imāmiyyah and gained relative acceptance. Moreover, regarding the theory of authenticity of the isnad, the revealed inefficiency had caused the scientific community of Imāmiyyah to be satisfied only with a scientific revolution.

This paper aims to examine three types of conceptual metaphors in Surah Yūsuf based on the cognitive linguistics approach and by using a descriptive-analytical method. So, first, the conceptual metaphor and its varieties are introduced and explained. Then, in three forms of structural, orientational, and ontological metaphors, the existing concepts in Surah Yusuf are analyzed. According to the results, in Surah Yūsuf, the concepts of life, time, and knowing have been conceptualized in the structures of travel and business, place and moving object, and seeing (structural metaphors) respectively. Also, the concepts of power, supremacy, virtue, and spiritual rank are portrayed according to the mentioned theory. Moreover, regarding the ontological metaphors, the concepts of covenant, deception, truth, the smell of Joseph, and misleading have gained physical features and were embodied in the shape of objects for the listener. Similarly, some concepts, including soul, hurt and troubles, divine aid, suffering, and doomsday have been conceptualized based on the characteristics of creatures to be more comprehensible for the listeners.

Abū Muḥammad Ḥasan ibn Ali, known as Nāṣir Utrūsh, was a descendant of Imam Sajjād and one of the commentator and writer leaders of the Zaydis in northern Iran. He had many works in Fiqh, hadith, and tafsir (the commentary of the Quran). Still, most of them including the exegesis book mentioned in the sources, have been lost. So, only a few quotations from the book can be seen in some unprinted works, such as Abu Jaʿfar Hūsamī's al-ʾIbānah and its commentaries and Abulfaḍl Shardawīr 's tafsir of Kitāb Allāh. Based on the manuscripts and by using a descriptive-analytical method, this writing tries to express some of Nāṣir's interpretive principles and rules such as commentating the Quran with the Quran, attention to the recitation, literary and lexical issues, polysemy and homonymy, and the using Arab poems in tafsir and taʾwīl. Based on the few findings of this exegesis, the jurisprudential and theological interpretations in Nāṣir's exegesis works are distinguished and different. Moreover, his commentary is very dependent on al-Farrāʾ's Maʿānī al-Quran.

Numerical or statistical inimitability is one aspect of the miraculousness of the Holy Quran. Its advocates believe that other aspects of the inimitability of the Quran such as theological, verbal, literary, expressive, artistic, scientific, etc., may be violated according to different views. Still, there isn't such a problem with the numbers and digits because the results of all numerical and statistical operations are identical for everybody; for example, the answer of 2*2 is always four. Also, the results of all formulas, equations, and four main operations in mathematics are acceptable to everyone in the world. Therefore, in the field of numerical inimitability, some researchers have studied the Quran statistically through an approach that is the most correct in their opinion. In this field, perhaps Rashad Khalifa may be considered the most well-known person, whose theory about the miracle of the number 19 attracted a lot of attention. Similarly, there were other researchers who tried to prove the inimitability of the Quran through numbers. So, in this study, their theories and views have been introduced. Also, only regarding the belief in certain numbers as the key code or number of the Quran, and based on the qur'anic sciences and especially recitations (Qirāʾāt), their results were challenged; as in the process of proving the numerical inimitability of the Quran, they neglected many realities such as the differences in the qur'anic recitations.

Ibn ʿAbbās is a famous commentator of early Islam. Many commentary traditions in the Islamic texts have been quoted from him. Ṭabarī's Jāmiʿ al-Bayān is one of the most comprehensive interpretative sources that contain about six thousand of his narrations. Due to Ibn ʿAbbās' outstanding position in the exegesis, based on Jāmiʿ al-Bayān and by using library sources and the data analysis method, this study, tries to extract his views in different fields of interpretation such as interpretive principles, methods, and attitudes. According to the results, some of his interpretive principles are the belief in both instant and gradual revelations, the divine order of the verses, the collection of the Quran during the Prophet's life, and the permissibility of the Quran's tafsir and taʾwīl. Also, his interpretation methods are mainly the Quran with Quran, the Quran with hadith, and through Ijtihad. Moreover, the literary, jurisprudential, and theological attitudes are very remarkable in his interpretation.

The omission and redundancy of some letters and words in the Holy Quran are challenging issues among interpreters. A number of syntacticians have differentiated between omission and implicitation; while elimination means the element is neither present nor could be implied, ellipsis occurs when the element is not explicitly present but could be implied. By adopting a descriptiveanalytical method and using the exegesis books, the present study aims to determine the Quranic verses in which 'lā' (no) has been regarded as implicit or redundant. Also, it tries to elaborate on these cases as discussed by syntacticians, and analyze them with respect to their context. The results show that the implicitation of lā in the Quran is comparative and auricular; the former has happened only in verse 58 of surah Yūsuf, and the latter has occurred in the rest of the verses. The Kufis argue for the implicitation of lā and the Basris for an implicit annexed (Muḍāf). Considering the context is very important in comprehending and interpreting a text. Once the context is taken into account, it can be said that lā has an emphatic function in Quran. In addition, the meaning of the verses could be properly understood without the implicitation of lā. The redundancy of 'la' in the Quran does not imply that it is useless but as the context shows, it is used to emphasize negation.

One of the effective elements in correctly recognizing the meaning of the narration is carefully studying how the narrator understands it. The narrator's understanding has different types and the jurist can extract it in various ways. Also, since playing a great role in jurisprudential inferences, it has long attracted the attention of Shiite jurists and traditionists. However, fundamentalists have not discussed theoretical issues such as its authority at all. Using a descriptive-analytical method, and based on Iftāyī (religious decree) hadiths, this article tries to analyze the narrator's understanding and express the principles of its authority and criticize and prove in some cases that the narrator's understanding is not considered his personal Ijtihad (independent reasoning). Moreover, it examines the conditions regarding the authority of the narrator's understanding as well as its falling outside the scope of the personal Ijtihads. The narrator's customary understanding or perception is part of sensory news and in accordance with rational principles in conversations and has sufficient credibility. Determining the mushārun ʾIlayh (referent) of the Imam's words, interpreting the infallible act, determining the pronoun reference in the Muḍmar hadiths, mentioning examples for the hadith and the perceptions extracted from the narrator's question, are examples of customary understanding. The narrator's personal Ijtihad and conjectural news are not reliable, and if there is any doubt as to whether the narrator's perception is sensory or conjectural, the principle is that the narrator's report is sensory.

One of the issues of the Islamic Kalām (scholastic theology) is the investigation of the nature and essence of the divine word. Concerning this subject, since the second century AH, several views have been proposed by Muslim theologians. One of these theories was put forward by those theologians who followed the model of Platonic philosophy and the view on the world of Ideas and consequently considered ideal aspects outside of the material world for the divine word. Ultimately, after the Mu'tazilites' theorizations, this philosophical explanation was confirmed by Abu al-Hassan al-ʾAshʾarī in the fourth century; so, in the sub-category of the issue of the divine word, namely inimitability, it turned into the theory of Kalām Nafsī. According to the principles of the history of science and thought, and based on Thomas Cohen's method, this study tries to investigate, historically, the grounds of the formation, as well as the evolution of Kalām Nafsī as a philosophical thought. The results show that after getting acquainted with the patterns of Platonic thought, the Mu'tazilite theologians used them and therefore, philosophically explained the ideal existence of the Holy Qur'an. Finally, Abul-Ḥasan ʾAshʿarī used the religious readings of Platonic philosophy in a particular paradigm, and in the paradigmatic opposition between the traditionists and the theologians, achieved the theory of the Kalām Nafsī in the inimitability of the Holy Qur'an.

The commentary ascribed to Imam Ḥasan ibn Ali ʿAskarī (AS) is one of the earlier Shi'a narrative interpretations in the third century. There are controversies about this exegesis and it has been criticized by both earlier and later Imamiyyah scholars. Accordingly. the baseless and incorrect content of this exegesis, its related controversies as well as proving its non-attribution to the eleventh Imam arise some questions; if the current commentary isn't ascribed to Imam Ḥasan ʿAskarī or his magnanimous father, who is its real author? What evidence is there to suggest its attribution to a particular person or show its author is unknown? So, the present study tries to identify the author of this commentary. The textual indications of the exegesis as well as the historical documents show that the real author of the exegesis is Ḥasan ibn Ali ʿAskarī entitled 'Nāṣir Lilḥaq Utrūsh', the leader of the Zaydi sect and the ʿAlavī ruler of Tabaristan.

This paper deals with criticizing the article " Isnad and Content Analysis of Hadith of Ḥūt (fish) through considering its historical background" which has been published in the Journal of hadith studies, number 23. In this article, the authors confirmed the isnad of the hadith. Still, by finding similarities between the narrations related to the hadith of Ḥūt and the Bible, in the first and the most important step, they tried to dispute the main hadith and consider it as one of the Israeli traditions. Some of the reasons mentioned in the next steps to weaken and ultimately reject the hadith are the existence of an Israeli person in the isnad of some related hadiths, Solitariness of hadith of Ḥūt, shakiness (Iḍṭirāb) of the similar hadiths' texts, opposition with the scientific facts, and absence of a reasonable and logical explanation about this hadith. In this paper, the authors' evidence on the criticism of the aforesaid hadith was reviewed. Also, by referring to the Quranic verses as well as other narrations, the criticisms against them were answered. According to the results, the hadith of Ḥūt cannot be considered as an Israeli tradition.

Regarding the interpretive narrations of al-Tibyān, Shaykh Ṭūsī, in his method, pays serious attention to the Ahl al-Bayt's hadiths and the interpretive narrations of the Companions and Successors. When quoting Shiʿa interpretive hadiths, he uses indications such as "our Companions"(Aṣḥābunā), "our Imams" (Aʾimmatinā), and "our news" (Akhbārunā). According to the results, in quoting Ahl al-Bayt's hadiths, the commentaries of al-Maṣābiḥ Maqribī, Qumī, Ayāshī, and Wāqidī book are the definite sources of al-Tibyān. Also, some of the Shiʿa narrative collections including Kāfī, some works of Shaykh Mufīd, Shaykh Ṣadūq, etc. can be considered as its probable sources. In addition, the existence of some Shiite narrators' names such as Jābir ibn Yazīd and Abi al-Jārūd at the beginning of some narrations can indicate that he has used their commentaries too. Besides, in some cases, Ahl al-Bayt's hadiths have been transmitted from Ṭabarī commentary to al-Tibyān. Shaykh Ṭūsī has used abundantly non-Shiite sources such as Jāmiʿ al-Bayān, and mentioned their author's name; on the contrary, he hasn't specified the names and works of the Shiite authors. This method should be affected by the governing atmosphere of Baqdād, where this work has been written and it should be considered in relation to his proximity approach.

Although Imam Sajjād's imamate occurred in the most dreadful situation, he never neglected the progress of the society as well as fighting against the illegitimate ruler (Ṭāqūt). Still, there is not enough information about his explanatory Jihad (holy struggle). So, it is necessary to conduct more research in this way. In such studies, the main object is proposing new issues or proving the earlier ones using modern theories of different fields, and through an extra-religious outlook on religious issues. In the same way, this writing aims to apply Norman Fairclough's critical discourse analysis theory. Fairclough suggests three stages in his theory, namely description, interpretation, and explanation. This study is done through a descriptiveanalytical method based on Fairclough's theory. The results show that in the description and interpretation stages, regarding semantic relationships, phrases, ideological meaning and metaphorical value of the words, imperative and indicative moods, passive and active voices, emphasis, etc., this sermon conforms with the context and the aim of giving a sermon. Also, its intratextual relations with the Quran as well as Imam Ali and Imam Mojtabā's (AS) debates with Moʿāwiyah is evident. Moreover, in the explanation stage, through historical and documentary evidence, the influence of Imam's words on the governing atmosphere and its change has been shown.

Hadith and Sunnah have been affected by much damage. One of the most important of them is the difference and conflict between narrations. The approach of Ahl al-Bayt (the household of the prophet) (AS) in creating conflict between the Shiites is one of the neglected and less discussed causes of the conflict between the hadiths. The Pure Imams' different answers to the same questions and adopting such an approach by them is effective in removing theological doubts. Also, it acquaints us with the Infallible status in using figures of speech. Differently answering of the Pure Imams have been referred to in several narrations and their companions have considered it difficult to believe or accept. This paper aims to mention some usages of this approach in jurisprudence and revealed rules. Also, it considers the fundamentals and innovations of Mīrzā Mahdī Iṣfihānī and Ayatollah Sayyid Alī Sīstānī. These two traditionist jurists have explained several reasons for this issue and considered its nature different from Taqīya (the conformity with the Sunnites). Also, by criticizing and analyzing other scholars' views, they have discussed its narrative evidence and examples.

Regarding the methods of chronologizing the narrations, in addition to the general rules, serious attention should be paid to some components and details in using each method; otherwise, the results of the research will be invalid. In this writing, by studying the orientalists' various works as well as using practical experience gained in chronologizing some narrations, the most important components in text-based chronology were extracted; they are discovering older sources and new editions, the existence of different handwritten and printed editions of a book, available editions to the exegetes of the narrative books and later writers, the earlier author's name in the isnad of the narrations, and multiplicity of a work's titles Also, based on the oldest source, the most important components are motivations and fabrication methods, the content indicating the historical context of the text, and the evolution and its different factor in text-based chronology.

The belief in the divinity of the essence and nature of the revelation is an important issue in theology. The divinity or humanity of the Quran's words and content has been under attack since the early days of the revelation, and today, this path has been continued by Muslim and non-Muslims intellectuals. Shahīd (martyr) Ṣadr is one of the great thinkers proving certainty of induction by helping collective knowledge as well as probability theory. Using a descriptiveanalytical method, this writing aimed to study this new approach to the divinity of the Quran. Accordingly, the divinity of the Quran was evaluated as certain and justified by taking five steps which are 'sensory and experimental observation of the phenomena', 'presenting the hypothesis', 'evaluating the hypothesis,' ' the uncertain conclusion,' and 'the ratiometric and certainty of the induction'; the last one was done by using the probability theory as well as five indications, namely 'illiteracy of the Prophet,' ' selecting the best character for prophecy,' 'difference between the Quran and the holy Prophet's words,' 'absence of discrepancy in the Quran,' and 'the Challenge.

Ibtilā"(test) is one of the keywords of the Quran. Thirty-eight repetitions of the word's root derivatives indicate its importance in the linguistic system of the Quran. Studying the semantic field of the Quranic words is a new approach to finding semantic layers, as well as attaining God's intention, which is done through systematic analysis of intertextual relations. Examining the syntagmatic relations of the words is one of the ways to study their semantic field. Among the cooccurred words with Ibtilā, those that express the reactions of the tester and the testee during the test process have double importance because knowing these reactions can cause positive changes in human orientation against Ibtilā. Analyzing the Quran verses, including the reactive co-occurred words shows that the human reactions to the divine tests can divide into two categories, namely the desirable and undesirable. Each category is responded to by God; His response to the human's desirable reaction appears in the form of reward and forgiveness, and the undesirable reaction is answered with torture.

This writing deals with recognizing the identity of Abū Aḥmad Sarrāj Hamidānī, one of the Shaykh Ṣadūq's unknown Shaykhs (teachers) from Hamidān, and his role in the Shaykh's works. Also, it considers the intermediary role of Shaykh Ṣadūq in transferring his reports to Shiʿa culture. In addition, by collecting and analyzing the limited data related to Sarrāj in the works of Ṣadūq, it tries to identify his religion and achieve more findings regarding him and his Shaykhs. According to the results, contrary to popular belief, his religion wasn't Imāmī (Twelver Shiʿa). Besides, examining the entry of some of Sarrāj narrations into Imāmī culture, their prominent role in later periods between the traditionists and even the Imamites' jurists as well as his six narrations in Twelvers' narrative heritage shows that at least two of them are unreliable transferred narrations.

The Holy Quran refers to the names of only 25 prophets. Still, the number of the prophets varies from 23 to 2225000 in the exegeses, narrative collections, and other Islamic sources. Most of these statistics have either no isnad or a weak isnad and are invalid. Yet from early Islam until now, by relying on the verse " And certainly We sent messengers before you: there are some of them that We have mentioned to you and there are others whom We have not mentioned to you"(Walaqad arsalnā rusulam min qablika minhummanqaṣaṣnā 'alayka waminhummallam naqṣuṣ 'alayk) (40:78), regarding the number of the prophets, no conflict has been observed between the Quran and the narrations. So, the number 124000 prophets have been accepted by Muslims and become famous. However, this verse as well as its cocontent verse; " And (We sent) messengers We have mentioned to you before and messengers we have not mentioned to you" (Warusulan qad qaṣaṣnāhum 'alayka min qablu warusulallam naqṣuṣhum 'alayk)(4:164) are not about the names of the prophets. Instead, both of them are stating that the stories of some prophets such as Noah and Abraham (AS) have been referred to in the Quran and, on the contrary, the stories of some others including Idris and Ezekiel (Dhul Kifl) have not been mentioned, and only their names have been nearly or definitely stated in it. Allah has guided the people who didn't have any prophet through the intellect-the inner prophet-, and the group of Warners and Guides. Increasing the number of prophets stems from Jewish culture; as the term "nabī/ navī" has had a general meaning and also included rabbis, augurs, and Torah commentators.

According to the initial investigations, the word " Tawakkul"(Trust) has no compatibility with the meanings of the verb form (bāb) "tafaʿʿul ". As the rules related to the meanings of the tafaʿʿul verb form in the Arabic literature do not correspond with this word, the issue of its jurisprudential decree remains ambiguous. So, using a text-based qualitative approach and through an extensive analysis that is based on the available data in the Arabic language and literature, this writing tries to solve the problem. It is possible for Tawakkul to be used in three meanings of tafaʿʿul verb form, namely Ittikhādh (adoption), Moṭāwiʿah (associative) with three justifications, and Thulāthī mujarrad (triliteral verb form). According to the results, adapting each of these meanings to this word has one or more problems. Also, it is impossible to select a clear and definite meaning for the word "Tawakkul" from the common meanings of this bāb. Still, by ignoring some rules or proving their inaccuracy, Ittikhādh, and Thulāthī mujarrad can be considered as its meanings. The meaning Thulāthī mujarrad is more compatible with the uses of Tawakkul. Accordingly, as the most important outcome of this article, the issue of the jurisprudential decree of acquiring and strengthening Tawakkul is clarified. Also, the exact and rigorous lexical analysis of a word is another outcome neglected by moral and educational sciences in the past and it was done with less precision.

In the field of Mahdism, there are a lot of narrations about praising and blaming some territories and their prominent role in the apocalypse. It seems that praising and blaming the territories has been one of the most important tools for the politicians to instill their superiority as well as their rival's contempt. Presenting an active apocalyptic role of the regions under one's control has psychological effects. Also, it causes a sense of pride and superiority over other territories, especially rival regions. Using a descriptive-analytical method as well as narrative and historical sources, this writing tries to find the origin of many narrations about praising and blaming some regions in the field of Mahdism. According to the results, in the collections of Mahdism hadiths, many narrations appeared which are about praising or blaming regions such as Shām, Jerusalem, Antioch, Sinai (Ṭūr), Ṭāliqān, the East, and the West. Political motives and goals play the most important role in the emergence of these hadiths. They not only are invalid in terms of their isnad and text, but also, have obvious signs of falsification and fabrication.

Regarding the miraculous character of the Quran, one of the important issues is how its different aspects indicate the inimitability of the Quran, i.e., do they signify it individually and independently or collectively?  Quranologists generally believe that one or more miracle aspects of the Quran are sufficient for proving its inimitability. In this regard, Zarkishī believes in the collectiveness of the miracle aspects, while Sīyūṭī considers one aspect alone and independently to be sufficient. By using the descriptive-analytical approach, in this writing, Zarkishī and Sīyūṭī's miracleology method have been studied comparatively. Also, Zarkishī's view about the collectiveness of the miracle aspects has been analyzed and criticized. On the one hand, Zarkishī believes in the collectiveness of the miracle aspects and does not consider one or even several miracle aspects to be sufficient for indication of the inimitability, but on the other hand, he does not assign a specific number for them. By considering and understanding all dimensions of this issue, it seems impossible to realize the inimitability in this way. Still, by considering the unlimited number of the miracle aspects, their perceptibility, and the effectiveness miracle of the Quran, Sīyūṭī has accepted the independency and individuality of each miracle aspect. So, his view has more coherence and convergence.

Losing its evidence over time, the view of Shaykh Mufīd and Sayyid Murtaḍā (unauthenticity of isolated tradition (al-khabar al-wāḥid)) proved to be inefficient, and therefore ‘Allāmah Ḥilī proposed the theory of the authenticity of isolated tradition and thus, made the examination of the chain of transmission and consideration of the attributes of narrators matter more than before. This provided the basis for the transformation of the two-fold division of hadith (authentic and weak) to the four-fold division (authentic, good, reliable and weak). Of course, in the viewpoint of ‘Allāmah Ḥilī and the first generations of the school of Ḥilah, evaluating the chain of transmission was not the only criterion for confirming narrations, and they were not indifferent to the evidence; therefore, sometimes they considered inauthentic traditions as authentic and acted according to them if they happened to have some features. The last generation of the school of Ḥilah, however, by leaving aside the evidence, chose the authenticity of the chain of transmission as the only criterion for accepting narrations, and unlike the former generations, they considered authentic hadiths to be limited to the authentic narrations and even insisted on accepting the highest authentic narrations (khabar ṣaḥīḥ a‘lā'ī). On the one hand, this extreme approach caused the emergence of the Akhbārīs and the isolation of the jurisprudence model of Muḥaqqiq Ardabīlī among the mujtahids after him, and on the other hand, it caused many rulings to be unsupported and, as a result, the principle (principle of non-existence (aṣl ‘adam)) to be more frequently used in issuing fatwas.

The Holy Quran is a divine guide to happiness and perfection. Benefiting from its guidance requires seeking out its opinion on various issues. In order to understand the Qur'an, one must consider all the verses related to the research problem and have a general and collective understanding of them. In some cases, an initial seeming conflict is felt between the verses related to the research problem, which should be resolved through identifying the type of conflict. Through a descriptive-analytical method and with the aim of helping Quranic theorists, this article examines the types of contradictions between the verses and the ways to resolve them. There is no real and irresolvable conflict between the verses of the Qur'an, and if an inconsistency is felt between some of the verses collected to lead us to the opinion of the Holy Quran, we can strengthen and prefer one of the verses with internal or external evidence by using the right solutions. These solutions include: preferring the naṣṣ (a verse with one exclusive and explicit meaning) over the ẓāhir (a verse with different possible meanings, one of which is more acceptable), preferring the specified verse over the general, preferring the general verse that cannot be specified over the general that can be specified, preferring the qualified verse over the absolute, preferring the general verse over the absolute, conventionally narrowing or extending the subject of one of the verses, really narrowing the subject of one of the verses according to religious devotion, considering the subject of each verse to be different in cases where a word has different meanings in the two verses, recognizing different referents of a concept in the two verses, and considering the existence of a special condition in each of the verses.

In many hadiths, the contents of the Quranic verses have been applied to instances and cases. This is considered as one of the most important reasons for the Quran's everlastingness. Allamah Tabatabai has, based on traditions, named this jar-y and taṭbīq (applicability). The main question is that according to Allamah Tabatabai, what types the narrations of applicability can be divided into. In this article, the traditions of applicability in Al-Tafsīr al-Mīzān were examined with a descriptive and analytical method and it was found that these instances are of two general types: either they are cases of the time the verse was revealed, and there can also be similar cases for the verse that occur in the passage of time, or they are not cases of the time of revelation, but they are cases that occur in the passage of time. These two types, in turn, can be divided into three types which are respectively as follows: the internal instance of the verse at the time of revelation, the instance of absoluteness or generality at the time of revelation, the most perfect instance of absoluteness or generality at the time of revelation, the internal instance of the verse during the passage of time, the instance of absoluteness or generality in the passage of time, the most perfect instance of absoluteness or generality in the passage of time. Of course, in some cases, Allamah has also referred to the inner meaning of the verse as applicability.

According to some hadiths, a believing man is intimate (maḥram) with a believing woman. The apparent meaning of the hadith "Definitely, a believing man is an intimate of a believing woman" considers all believing men and women as maḥram, and this is contrary to the verses and traditions that define limitations for those who are maḥram.
The main problem of this article is to study the concept of intimacy in this hadith with a descriptive-analytical method, and the result is that in this narration, maḥram is placed next to awliyā' in verse 71 of Surah At-Tawba, and due to the meaning of helping ascribed to awliyā', it can be said that what Imam Ṣādiq (P.B.U.H.) means by maḥram in this hadith is social intimacy, according to which one can trust to get help from the believing men. Therefore, reciting this verse, Imam Ṣādiq (P.B.U.H.) says that it is permissible on the way to Hajj to help women who are not maḥram, but are known to us. This meaning can be inferred according to the context of the hadith and the context of the verse, as well as the Imam's reference to the verse. The purpose of these narrations is to ensure the safety of women during the Hajj journey, and if a woman herself has such security, she can go to Hajj without the presence of her maḥrams. However, if there is a possibility of not having such security, she can go to Hajj with other just and righteous Muslim men whom she can trust. Of course, this is the case if she has no maḥrams or they do not go to Hajj with her.

One of the constant concerns of the human society, which is especially studied by legal and social science experts today and is interpreted as a basic feature of a decent governance, is dealing with the phenomenon of corruption. The fundamental and basic confrontation with political, social, cultural and economic problems is not possible except in terms of ethical measures, and the Holy Quran is considered as a unique source to provide moral models for the human political and social life. Therefore, the main question of the research is as “What kind of approach does the Holy Quran offer for dealing with the phenomenon of corruption, and what ethical approaches does it suggest for determining the effective strategies in managing this issue”?
Through an analytical method and by scrutinizing the verses of the Holy Quran and the related exegeses, this article has come to this conclusion that the Holy Quran has prepared a comprehensive moral system to deal with the phenomenon of corruption in at least three levels (warning, restoration and establishment).

One of the most frequently repeated sentences in the narrated supplications, especially the supplications quoted from Imam Sajjad (P.B.U.H.) in al-Ṣaḥīfa al-Sajjādiyya, is the invocation of ṣalawāt (blessings upon Muhammad and his family (P.B.U.T.)). Various reasons have been expressed for this, the most important of which is that it is an attempt to explain the true position of Ahl al-Bayt (P.B.U.T.) in the Islamic society. Nevertheless, it is still a question how and with what strategies Imam Sajjad (P.B.U.H.) did this, and what expressions he did use to introduce them in ṣalawāt, and finally what a model he offered for glorifying this family and introducing their high status and dignity. In this article, we try to qualitatively and descriptively analyze the set of themes expressed about this issue, and finally infer a comprehensive model of glorifying the Holy Prophet and Ahl al-Bayt (P.B.U.T.). The research findings show that these contents can be classified under five categories with many details, which are as follows: the definition of glorification, features to be glorified, characteristics of desirable glorification, effects of glorification, and introduction of glorifiers.

Heavenly teachings can be divided into three categories: beliefs, moralities and jurisprudence. Therefore, moral instructions are among the most important Quranic teachings that include a wide range of moral virtues and vices. In order to understand moral concepts, to identify their importance, to determine the position of each concept through which it is possible to take the right educational steps to train the people of the society, there is a need for indicators and standards that cannot be achieved easily, but one must try different ways to obtain them because they are not clearly explained in religious texts.
With a descriptive and analytical approach and by making studies in the Arabic language, this article has determined these indicators for the classification of moral concepts: repetition, restriction, superlative, analogy, comparison of phrases and themes. With examples from the verses of the Quran, we have tried to explain that, based on these examples, the moral virtues of sincerity and gratitude are considered among the highest moral virtues, respectively. Though, for the final conclusion, a complete investigation must be done on the moral verses, which is being done in a detailed research.

Validation of hadiths is one of the fields of hadith science that examines the status of hadiths in terms of the chain of transmission and the indication. One of the hadiths that has been narrated in reliable Shiite sources and some Sunni sources and there have always been debates about its validity, especially in terms of indication, is the hadith "having less family is one of the two comforts". The importance of examining this hadith is highlighted if we consider that incomplete understandings of this hadith have caused it to seem as if it conflicts with some other religious teachings and supports the view of controlling population in today's society. The main purpose of this article is to examine the authenticity of the chain of transmission and the indication of this hadith, and the question is that how valid it is and how relevant it is to the doubts which are raised. In order to answer this question, we will analyze this hadith with a descriptive analytical method. Despite the reliability of the sources of the hadith transmission, in terms of indication, it does not imply controlling population and is not inconsistent with other narrations and verses, rather, it simply expresses a kind of comfort in human life.

For a long time, there have been disputes over the authenticity and validity of hadiths in books attributed to Sulaym, which are narrative texts with historical and theological topics. It is necessary to conduct research on the manuscripts of this book, whether Sulaym's current books are fake or even Salim's person has no historical identity. With a new survey conducted in 1399 HS, 49 physical copies of books attributed to Sulaym have been identified and their bibliographic information has been provided. The age of the manuscripts of Sulaym's books can be considered from two aspects: a. the oldest existing manuscript of the book; b. the version introduced as the oldest one, which of course does not exist. Now, the version of Majlis library (No. 15638) has been introduced as the oldest copy of the oldest known version of Sulaym's books, but it is necessary to conduct research on the date of its writing. This article examines these questions: 1. how valid is the alleged date in the copy of the old version in Majlis library? 2. who has mentioned this date and this ancient version? 3. is there any evidence for or against this date? The result is that the date 309 AH for the version of Katib al-Rammānī (the main version of Majlis) is fake, and the date 609 AH for the copying is not provable either.

The belief in the effect of evil eye is common among people. From the beginning, some Muslims have considered this belief as a superstition with no rational and religious basis, and others have taken it as a belief rooted in the religious law of Islam that does not contradict the rational foundations and therefore, there is no way to refute it; the latter group have tried to refer to some verses of the Quran to prove their claim. In this article, with a descriptive and analytical method, the Quranic reasons for believing in evil eye are extracted from various texts of exegesis, history and Islamic theology, and their implications are examined to determine whether, based on the Quranic verses, it is possible to defend the validity of this notion or not. None of the these verses indicate the correctness of the belief in evil eye, but the pre-interpretive presuppositions of commentators about the effect of evil eye have affected their interpretation of the verses. On the other hand, we could not find any authentic commentary hadith about the occasions of the revelation of such verses or any interpretation of these verses in a way that is related to evil eye, as well as any authentic hadith or reason which proves that reading or carrying some of these verses can prevent evil eye.