زهرا قاسم نژاد

The term “Kisfan” in the Quran has been pronounced with both a fathah (opening) and a sukun (silencing) on the letter sin by various reciters. Linguistic sources attribute multiple meanings to this term, encompassing both nominal and verbal interpretations, including “cutting,” “covering,” “a piece,” “casting down,” “moving away,” “decline,” “overpowering,” “collapsing,” and “being overwhelmed.” Azharī was the first to explore the variations in the recitation of this term within lexicographical studies, referencing Farrāʾ’s insights on its pronunciation and meaning, as well as Zajjāj’s claim that these two recitations imply different meanings. The discourse surrounding the differing recitations of this term is notably more pronounced in exegetical literature from the fourth to the seventh centuries compared to other eras. In the field of Qirā’āt (Quranic recitations), the semantic distinction between these two forms is particularly clear, as one denotes a plural and the other a singular. For example, Ibn ʿĀmir interprets “Kisfan” with a sukun as singular and with a fathah on the sin as plural. Consequently, in contexts suggesting plurality, such as verse 92 of Surah al-Isra, he opts for the fathah, diverging from the majority of reciters, while in verse 48 of Surah al-Rum, he employs the sukun to indicate singularity, again differing from the consensus. Shu’bah, a notable narrator from ʿĀṣim, reads “Kisfan” with a sukun in verses where the particle “min” is used in a partitive context (e.g., kisfan mina al-samāʾ), treating it as singular. The findings of this descriptive-analytical study highlight the presence of “ijtihad” (independent reasoning), “rule-based decisions,” “non-reliance solely on transmission,” and “choice” among certain reciters and narrators, as well as the non-revelatory nature of all variations in recitational recitation.

Gabriel Reynolds, in his book titled “The Quran and Its Biblical Subtext,” while addressing the claim of Islamic exegetes’ errors in understanding some Quranic terms and the necessity of correctly understanding the sacred texts, focuses on the specific study of thirteen examples from the Quran, one of which is the term “rajeem” (stoning). He believes that the term “rajeem” holds much greater significance than the traditional understanding of it as “worthy of stoning.” Relying on the bible texts and establishing a connection between the story of Satan’s expulsion and the Quranic cosmology, Reynolds concludes that the term “rajeem” signifies someone barred from entering heaven, wherein heaven acts as a protective fortress, and the stars are placed in the lowest heaven not only as adornments but also as protectors. Describing the stars as “rajoome,” doesn’t mean they are missiles to be thrown at devils; instead, it signifies that they are part of the celestial fortress protecting heaven. Therefore, Reynolds considers the sacred book as the basis for a correct understanding of the Quranic verses, which has been overlooked by Islamic exegetes, resulting in a mistaken interpretation. The current research, using a descriptive-analytical method, presents Reynolds’ perspective and evaluates and critiques it from various angles. The results indicate that by employing other meanings of the root “rjm” in Arabic, without relying on the sacred books, it’s possible to reach the mentioned meaning of the term “rajeem” and revise the opinions of exegetes

One of the laws mentioned in the Holy Quran which has been indicated in many ethical, legal, social, natural, etc. verses directly or indirectly, is the law of causality. The different types of this law such as efficient and final causes, and material and formal causes can be studied and recognized in verses of the Quran. One of these verses in the social sphere that explains the law of causality and which mentions the final cause is verse 32 of the al-Zukhruf Chapter. In this verse, the reason for the “elevation of rank” of some compared to others has been identified as taskhīr. Studying the course of the exegeses of the Holy Quran regarding this phrase in the verses under discussion shows that the understanding of commetators from this phrase has been very different in different time periods, especially in the recent period. Exegetes and Quran researchers have pinpointed various factors in explaining the reason for these exegetic differences; however, among these factors, less attention has been given to the role of “movements” as an external factor that unconsciously influences the understanding of the exegete of the verses of the Quran. The present paper will identify the movement or movements that have played a role in the interpretation of the sentence “… and raised some of them above others in rank, so that some may take others into service…” in the verse under discussion. The findings of this study show that the “master-subject” and “socialism” systems can be recognized as two movements that influence the thoughts of exegetes in the interpretation of the verse under discussion.

After the emergence of variations in Quranic recitations (Qira’at) and their restriction to the Seven and Ten Recitations (Qira’at) in the fourth century AH, Shiite scholars have demonstrated different approaches to deal with the massive reporting of Recitations (Qira’at) over the years. Some contemporary scholars believe that Shia Muslims have unanimously agreed on Quranic Recitations (Qira’at) from the beginning of the Quran’s revelation to the present day. However, a closer examination of sources reveals not only the absence of such unanimity but also significant changes in the views of Shiite scholars on the massive reporting of Quranic recitations (Qira’at) over the past fourteen centuries. Some have denied the massive reporting of Quranic recitations (Qira’at), while others have explicitly considered them massive reports. In this research, we have attempted to extract the opinions of renowned Shiite scholars from their remaining works and clarify the differences in their approaches to the issue of the massive reporting of the Quranic recitations (Qira’at) over the years. We have also analyzed and compared these viewpoints to illustrate the historical evolution of their views on this topic. The results of this study indicate that the perspectives of Shiite scholars regarding the massive reporting of Quranic recitations (Qira’at) vary. In the first to fifth centuries, the permissibility of famous recitations (Qira’at) was discussed, and from the sixth century onwards, the issue of the massive reporting of Quranic Recitations (Qira’at) was raised. From the 11th century onwards, Shiite scholars began to deny the massive reporting of Quranic recitations (Qira’at).

Scholars of rijāl science have used the term “weak” to describe some transmitters. The introduction of a transmitter as weak by rijāl science scholars have caused our thinkers to treat the traditions of these transmitters differently. In the narrative and jurisprudential books of the Shī‘a, weak transmitters’ traditions have been treated in two ways. Some have taken the weakness of a transmitter as a sufficient reason to abandon his traditions, while many Ḥadīth scholars have included the traditions of weak transmitters in their Ḥadīth collections. These two different ways of treating the weak transmitters’ traditions lead to the hypothesis that the concept of weakness was not deemed by our early rijāl scholars as a sufficient reason for abandoning traditions.

The current main perception about the weakness of transmitter advocates abandoning such a transmitter’s traditions. However, the method adopted by Ḥadīth scholars in the early Ḥadīth sources and collections indicates that the Ḥadīth scholars accept the tradition of a transmitter whose ḥadīths can be trusted. Sometimes the narrator suffers weakness due to some reasons, but his book or tradition is trustable. Thus, their final decision is “trusting the transmitter’s tradition.” This does not mean that for the early rijāl scholars the weakness of transmitter has not been important; rather, the concept of weakness should have meant differently from abandonment decree.In the book al-Kāfī, Kulaynī has mentioned numerous traditions from weak transmitters. That is, he has not deemed the weakness of a transmitter as the weakness of tradition. Some jurisprudents, too, have taken the tradition of a weak transmitter as valid and capable of being used as the criterion for action. Riḍā Hamidānī, Muḥaqqiq Sabziwārī, Sheikh Anṣārī, Burūjirdī, and Ḥākīm do not take the weakness of transmitter as a factor to invalidate the tradition. Consequently, it is necessary to review the concept of weakness systematically and using description and analysis of data. It is essential to answer the question that despite the consideration of some transmitters as weak in the Shī‘a rijāl books, why a huge volume of their traditions have found their way into our tradition collections.

With regard to the entrance of weak transmitters in tradition collections, two points need to be taken into account: the transmitter’s role and the exception phenomenon. The examination of transmitters’ conditions shows that a transmitter can have two roles: (1) He can be the author of a work, or (2) he can be the narrator of others’ works. Of course, the transmitter can have both roles simultaneously, that is, while he is the owner of a Ḥadīth work, he can be the transmitter of others’ Ḥadīth works as well.
The Shī‘a rijāl scholars have completely taken these two aspects into account, and have ruled that the word “weak” pertains to a transmitter who owns the intended Ḥadīth work.Concerning the exception phenomenon, it should be maintained that in the Shī‘a rijāl books, the exception phenomenon has been divided into four types: exception of pupils, exception of masters, exception of a specific part of one or some Ḥadīth works of the intended transmitter, or exception of a specific part of the intended concepts. Moreover, there is a consideration for the exception of the transmitter’s corruption time as well. One of the accurate viewpoints held by rijāl scholars is that they do not generalize their stance to and treatment of a weak transmitter to all his works. For instance, if the transmitter has experienced opinion changes during his lifetime, the rijāl scholars do not make a general judgment about all his works; they rather separate the traditions he has transmitted during his steadfast and corrupt periods.In the light of the types of transmitter roles and exception phenomenon in rijāl science, two results are obtained:From the viewpoint of rijāl scholars, a weak transmitter can have a ṣaḥīḥ tradition. Ṭūṣī states, “If a tradition does not have any indication of ṣiḥat, we do not accept it, but if it has signs of ṣiḥat, we accept it even if its transmitter is weak” (Ṭūsī, 1403 AH, vol. 1: 151).A weak transmitter can be authentic in the transmitting of works.Therefore, since some traditions of weak transmitters enjoyed indications of ṣiḥat and were deemed as obligatory to be put into practice, they found their way into our tradition collections, and other traditions that did not have any indication of ṣiḥat were not included in these books. Thus, it is possible for a transmitter to be weak but whose traditions be deemed as valid. This issue conflicts with the concept of weakness, which means abandoning traditions.

The existence of a weak transmitter in valid sources demonstrates that the transmitter weakness does not mean abandoning and rejecting his traditions in an absolute manner. Thus, in order to attain a true understanding of the concept of weakness in the five rijāl books of the Shī‘a, we addressed the reason for the existence of traditions of weak transmitters in Ḥadīth collections. The results indicated that since some traditions of weak transmitters enjoyed ṣiḥat indications that made putting them into practice as obligatory, they have found their way into our tradition collections, and other traditions that were void of ṣiḥat indications were not included in those collections. Therefore, it is possible for a transmitter to be weak but whose traditions be valid. This view is different from taking weakness as meaning a sufficient reason to reject a weak transmitters’ traditions. In fact, the weakness of the transmitter is kullī mushakkik and it is strongable and vulnerable.

One of the laws mentioned in the Holy Quran, which is mentioned in many verses of the Quran, is the law of causality. Among these verses in the field of nature are the verses that indicate the stabilization of the earth by means of mountains, which have been repeatedly mentioned in the surahs of Nahl, Anbiya and Loghman. A look at the interpretations of the Qur'an regarding the mentioned verses indicates that the understanding of the commentators of different eras, especially the previous commentators, towards this group of verses is different from the understanding of the recent commentators. Quranic scholars have suggested various factors in expressing the cause of these interpretive differences; But among these factors, less attention has been paid to discourses that subconsciously affect the interpreter's understanding of Qur'anic verses. In the present article, an attempt is made to examine the evolution of the views of commentators on the concept of "stability of the earth through the mountains" by emphasizing the role of discourses in these developments. The results indicate that the formation of four discourses of journalism, ijtihad, hermeneutics and scientism throughout history has led to a change in the understanding and interpretations of the commentators of the following verses.

The interpretation of “Bian al-Sa’adah” is one of the most important and complete Shia mystical interpretations, which can be discussed in terms of theological, jurisprudential and social issues despite the mystical approach. The question is, how have mystical interpretations such as the expression of happiness dealt with the science of readings? In other words, the significant issue is whether the science of readings can be related to the mystical approach of the commentator. The current research has evaluated the position and function of the issue of readings in the interpretation of the expression of happiness with the descriptive-analytical method. The results of the research indicate: that the position of recitations in Gonabadi’s viewpoint has a significant place compared to his contemporary commentators, in such a way that he has shown special attention to the discussion of recitations and his intellectual origin is the origin of a method with a non-hadith approach. In the discussion of recitations, Gonabadi sometimes prefers famous and sometimes non-famous recitations in terms of their compatibility with the context of the verses, narrative preferences, and semantic explanation; sometimes he paid attention to both readings and left the judgment between them. The function of readings in the interpretation of this work can be presented around three subjects: a) expansion and development in the meaning of the verse; b) explaining the meaning of the verse; c) clearing the ambiguity of the meaning of the verse. Of course, the commentator’s mystical approach has not had any effect on the discussion of readings.

Moral education is one of the topics that great thinkers and philosophers have paid attention to throughout history. Attention to this principle can be seen in the teachings and traditions of the Ahl al-Bayt (AS). The pure Imams (AS) during their lifetime, have considered moral education as one of the goals and explained logical and precise topics about it. The present study uses descriptive-analytical and comparative methods to express the goals and methods of moral education from the perspective of Imam Reza (AS) and in order to show the superiority of the words and teachings of this great Imam over other words and teachings, this subject is compared and analyzed in a comparative way with the discussion of moral education from the perspective of Aristotle.Findings from the research show that the purpose of moral education from the perspective of Imam Reza (AS) is to ensure worldly and otherworldly happiness. Imam (AS) measures the combination of wisdom and emotion as a method of moral education and considers it as a factor in achieving moderation. He makes moral education conditional on value foundations without which the goal cannot be achieved. But Aristotle equated moral education with the training of personality, which can be achieved by methods such as threatening, encouraging, persuading and showing courtesy, in order to ensure worldly happiness, so what Aristotle considers as the method, Imam (AS) considers as the tool.

One of the challenging verses of the Qur'an, about which various opinions have been put forward by the ancients and the later ones, is the verse "And the earth after that is the prayer" . This study, by emphasizing this verse, explains the interpretive opinions of Allameh Tabatabai, Maraghi and Banu Amin Esfahani, and its purpose is to compare and evaluate the opinions of three contemporary commentators on the verse. The findings indicate that Allameh Tabatabai and Banu Amina Esfahani, believe in the primacy of the creation of the heavens over the earth, consider the "earth" in the verse to be the observer of the creation and simultaneous expansion of the earth, Allameh in his second view also considers it to move the earth. . Maraghi, who considers the creation of the earth before the sky, has considered the "earth" as a separate stage from the creation of the earth and has expressed it as the expansion of the earth to prepare it for habitation. According to the lexical, Qur'anic and narrative evidences that are mentioned in this study, the meaning of "Dahwal-e-Ard" in the verse can not refer to the simultaneous creation and expansion and movement of the earth.

The knowledge of reading is one of the sciences required by the interpreter in explaining and understanding the divine meaning. The historical course of the knowledge of readings and the view of commentators on this knowledge indicates the difference between the views of commentators and thinkers on the readings of the Holy Quran. In some periods of history, we see a literary view of readings and in some periods, we encounter a hadith approach to the recitation of the Holy Quran. On the other hand, in addition to the type of views on the knowledge of reading, reading in different interpretations has functions that seem to be considered in contemporary interpretations, especially Shiite interpretations. Shiite commentators, based on the words of the Ahl al-Bayt (AS), have considered the recitation of the Qur'an as one and the difference between the narrators. Therefore, some Shiite commentators try to prefer the famous recitation with different methods and methods. According to this issue, in the present article, Tafsir al-Furqan, which is one of the contemporary interpretations, is analyzed by descriptive-analytical method in order to explain the interpreter's approach to the difference of readings and to analyze the reading preference in this interpretation. The results show that the commentator has a hadithic approach to recitation and prefers only the famous and common recitation of Hafs from Asim and in all cases tries to justify and prefer this recitation and the narrations in this regard are his main document in the discussion. Is readings.

One of the complete new interpretations is the interpretation of the benefits of interpretation by Jamal al-Din Ghasemi. This commentary has been compiled according to the political, religious, social and scientific situation of the time of Jamal al-Din and in order to return the Muslim Ummah to the Qur'an, Sunnah and righteous predecessors. The commentator's approach in most positions of interpretation is the traditional Salafi approach, although in some cases his views contradict the Salafi views. A prominent feature of Ghasemi's commentary is the numerous quotations from thinkers of different Islamic sects, especially the Salafis, and this is the reason why it was written according to the merits of interpretation. The study of commentary shows that on the one hand, the commentator's approach in explaining and interpreting the verses is the Salafi approach and has many quotations from Ibn Taymiyyah and Ibn Qayyim. On the other hand, along with the views of Salafi thinkers, the views of other Islamic sects have been quoted a lot. And in some subjects, there are quotations from Imami Shiites. With regard to this issue, the present study, with a descriptive-analytical and critical approach, has extracted and analyzed the cases transferred from the Imami Shiites in the interpretation of the merits of interpretation. The results show that by interpreting verses in the field of literature, beliefs, philosophy and sciences of the Qur'an,

Researching the Quranic reciters’ pronouncing of word "نزل" indicates a typical contrast in the pronouncing of this word among the reciters. Some reciters have adopted the mitigation [takhfif], while Ibn A’mir Shami, unlike other reciters, considers one of the principles of his pronunciation to be the semantic difference between these two words and believes that the word "نزل" with gemination [Tashdid] unlike "نزل" with mitigation [takhfif] indicates the meaning of the multiplicity and repetition. For this reason, in cases where the noun has been plural after "نزل" should be pronounced with gemination [tashdid]. The current research has been studied the word "نزل" in lexicon, recitation and interpretations by descriptive-analytical and linguistic methods in order to study the difference between the viewpoints of the reciters of a region in pronouncing a word and its reflection on the sources of linguistics and proving the ijtihad of some of seven recitations. The conclusion of the research indicates that the analysis of the difference in recitation of similar verses can strengthen the theory that reciters have had authorities, some of which were in accordance with the certain principles and criteria in recitations, and sometimes difference in recitations has influenced the opinions of lexicographers. In addition, the analysis of the recitation of the reciters of verses similar to the word "نزل", where both pronunciations of mitigation [takhfif] and mitigation [takhfif] were possible, shows that the recitation of Ibn Amir in Sham is in contrast to other recitations; This subject can show the role of intonation and dialect in providing difference in recitations and the reciters’ authorities.

When evaluating and criticizing the Persian translations of the noble Qur’ān, we cannot rely merely on the meanings of the words and sentences; rather, we need to adopt translation models and theories to examine and criticize the existing Persian translations of the Qur’ān and find the one that is closest to the original text. One of the methods that can be used as a useful framework for the evaluation of the quality of the translations of the noble Qur’ān is Garces’ theory that provides a model for the criticism of literary texts. When addressing translations, this theory does not merely attend to the meanings of the words and sentences; rather, it takes into account four levels. The article at hand evaluates and criticizes the translations of the Kingdom chapter by Anṣāriyān and Ṭāhirī based on Garces’ evaluation model in four levels (i.e., semantical-lexical, syntactical-morphological, discursive-functional, and stylistic-pragmatic). The most important finding of this descriptive-analytical study is that the translations of the noble Qur’ān by Anṣāriyān and Ṭāhirī could be criticized and evaluated based on the indices of Garces’ theory. Anṣāriyān’s translation is found to have numerous instances of lexical expansion, while Ṭāhirī’s translation is shown to entail numerous cases for modification, deletion, and reduction subgroup. This makes the positive indices of Anṣāriyān’s translation more significant than those of Ṭāhirī’s work from the viewpoint of Garces’ framework. Moreover, it seems that Anṣāriyān’s translation is more of a target-language–oriented and audience-oriented translation due to the great volume of data it has in the indices related to the target language domain.

The objective of the present study was to compare the validation criteria of the Qom Hadith Schools with indicators of resources validation in Scientometrics from the viewpoints of Hadith and Scientometrics’ experts.

The research is basic in terms of purpose and survey-descriptive in terms of method. It has also used the method of qualitative content analysis. The population consisted of  all resources written in Qom Hadith school; and 60 experts in Scientometrics and. The data were collected using Derayat Al Noor software, Hadith works by Sheikh Saduq, and a researcher-made checklist based on the Lawshe technique.

The findings showed that the most important validation criteria for Hadith in Qom Hadith school included validation through comparing Hadith with other credits and documents, the authenticity of the document, citation to the prominent critics’ views on evaluating the narrators and their narrations, narrations in the famous books, trust in the famous writings of companions, the preference of some methods of collecting Hadith, the validation of Hadith implications, careful treatment of some narrators’ works due to their lack of explicit approval, verbal beliefs, the multiplicity of Hadith, attention to the narrator's citation and the content analysis of Hadith.

Conclustion: 

An agreement between Scientometrics and Hadith’ experts in terms of the conformity of the indicators of resource validation in Scientometrics and validation criteria for Hadith shows a close relationship between these two areas, Therefore, the root of the citation can be found in the Hadith sciences.

Jamal al-Din Qasemi, the author of Tafsīr maḥāsin al-Ta’wīl, is an interpreter attributed to and popular for Salafism. His approach to such a discourse as broaching the subject of ijtihad and his widespread reference to the Salafis in his writings confirms this matter. However, his rather inconsistent approach to the Salafism concerning such subjects as Sufism and innovations in this respect can be taken into consideration. In respect to various thoughts and ideas that exist concerning the attribution of Jamal al-Din Qasemi to Salafism, the present research has examined his Tafsīr maḥāsin al-Ta’wīl with the descriptive-analytical method aiming at studying the interpreter's monotheistic thought and the degree of his thought's conformity with the Salafis so that one can talk with certainty about the interpretation to be Salafi or non-Salafi. The findings yielded from the research suggest that in the field of monotheism as the most important component asserted by the Salafis, he considerably conforms to the followers of this trend, to the extent that in explanation of the Divinity and Lordship monotheism and its essential concomitants he has commented quite consistent with the Salafis. However, in the field of attributive monotheism, contrary to the Salafis, he has inclined toward declarative attributes hermeneutics due to his tendency toward allegory and literary imagery and attachment to such interpreters as Zamakhsharī and Ālūsī.

One of the hapax legomenon words is "Ḥasūm" in the Holy Qur’an, Al-Haqqa Surah, seventh verse. There is disagreement about its exact meaning in the sources of lexical knowledge and interpretations. It seems that a precise meaning can be achieved by relying on the first meaning of the word, the role of linguistic elements in discovering the meaning and the context of text production. The present study uses descriptive-analytical method and relying on textual and hypertextual context to examine the views and explain the meaning of "Ḥasūm". The results of the studies show that the commentators, more than paying attention to the meaning of the word, have been affected by the combination of numbers in the verse and the similar verses and they have interpreted the word accordingly; however, It should be noted that although the words in the sentence find their final identity alongside the surrounding context; But this ultimate identity can never be without considering the core of the word meaning. By analyzing the differences origins between lexicographers and commentators, "eradication" can be chosen as the best interpretation for "Ḥasūm".

The word "Prolonged" in the Holy Verse “And If They Behold a Portent They Turn Away and Say: Prolonged Illusion” (54:2) is one of the words of the Holy Qur’an that the commentators have disagreed on its meaning and have expressed various opinions, because some people consider this word to have one semantic principle and some have considered several semantic principles. The disagreement in the meaning of "prolonged" has caused the commentators to disagree in interpreting this verse; continuous illusion, disappearing illusion, strong illusion, similar illusion, comprehensive illusion are some meanings of "prolonged illusion" in the interpretations. Given the widespread disagreement among commentators, it seems that relying on the role of linguistic elements in the text and its effect on recognizing the meaning and position of text production, the meaning of continuity can be preferred to other meanings. The linguistic and non-linguistic context of this verse shows that prolonged meaning must have a negative connotation, and among the negative meanings that have been proposed, the meaning of continuity is more in harmony with linguistic and non-linguistic context.

The interpretation of common human and divine attributes is one of the basic problems in Islamic philosophy and theology. Commentators, like philosophers, are not consistent in interpreting these attributes and have interpreted them differently. Jamaluddin Ghasemi, a well-known commentator on Salafism, takes a special approach to interpreting common human and divine attributes. Judging the veracity of Ghasemi's beliefs in interpreting the attributes seems difficult since in his interpretation, by quoting extensively the words of his predecessors, he seeks the unequivocal approval of positivism. On the other hand, his desire for the interpretation of figures of speech and interest in Zamakhshari and Alusi's views are at odds with his positivism. He downplays the seriousness of Ibn-e Taymiyyah’s denial of metaphorical expression, alleviates the problem in his view of the physicality of the divine essence, and even aims to render the difference between the deniers and believers of metaphorical expression a verbal one. The affirmation of some attributes using “Balakeif” rule, interpretation of attributes and the tendency to approximate positivism to interpretation represent a distinctive feature between the two groups of the attributes, and based on the differences among the attributes, he talks about them by alterantively using analogy (similar but different simultaneously) and metaphorical expression.

One of the narrations relied upon by the qur’ānic sciences scholars, Islamic jurisprudents, Qur’ān interpreters, and Qur’ān recitation researchers in their studies is the narration “Iqra’ kamā yaqra’ al-nās”. The text and transmission chain of this narration has been accepted by many scholars. Nonetheless, there are some who have not deemed its transmission chain to be perfectly sound due to the presence of a weak transmitter named “Sālim b. Abī Salama.” Of course, this narration exists in narration sources along with similar transmitter names “Sālim b. Salama” and “Sālim Abī Salama.” Since this narration is one of the important narrations used in Islamic jurisprudence, qur’ānic sciences, Qur’ān interpretation, and Qur’ān recitation, an inspection of the soundness of its chain of transmission seems to be necessary. In particular, it has been stated that the teknonym of “Sālim b. Salama” is Abū Khadīja and Abū Salama, and these two teknonyms have also been used for “Sālim b. Mukarram”, and in some narrations, the teknonym Abū Khadīja has been used without mentioning the name “Sālim b. Salama” or “Sālim b. Mukarram.” This might suggest that “Sālim b. Salama” is the same as “Sālim b. Mukarram.” Therefore, based on the interpretations made about these narration transmitters in the Rijāl sources, the narrations under all these four transmitter names were extracted from the narration sources and were examined with regard to the narration transmitter, narration text, the narrated person, and the narration sources so that the last narration transmitter could be found and the soundness or weakness of the narration could be decided upon. The results of the examination of the narration text, the narrated person, and the narration sources indicated that “Sālim b. Salama” and “Sālim Abī Salama” were the misspellings of “Sālim b. Abī Salama”, and this person is different from “Sālim b. Mukarram” who has narrations on the Qur’ān interpretation and the Islamic jurisprudence.

Words “تحسس” and “تجسس” are among those quranic words which in addition to formal similarity, are semantically equivalent as well. While in the Holy Quran, one is used imperatively; “O my sons, go and find out about Joseph and his brother and despair not of relief of Allah” (Surat Yusuf: 87) and the other in prohibitive form “avoid much [negative] assumption. Indeed some assumption is sin. And do not spy or backbite each other” (Al-Hujraat, 12), this question can be raised that whether these two words are synonymous or different semantically? The present study is to investigate and compare these two quranic words using the descriptive-analytical method and semantic approach. Therefore, by investigating the genealogy of these two words and investigating the hypertext, collocations, register, and contexts of quranic verses, the semantic layers hidden in these two words can be explained and finally, their distinction can be found out. Findings of the present research indicate that in case of “تحسس”, a human achieve a general information about news which he want to follow up and then, he pursues it to sensually ensure, while in case of “تجسس”, he knows nothing of the news and via senses and assumptions, he tries to achieve the news. The genealogy of these two words can draw the pragmatic function of them and these functions is the expression of “تحسس” in imperative and “تجسس” in prohibitive forms in the Holy Quran.

al-Kāfī and Bukhārī's al-Saḥīḥ are the authoritative sources of Shiite and Sunni Hadith that the followers of these two schools refer to them in many principles and sub-principles of Islam. One of the important teachings about which traditions are mentioned in these two books is "Ḥubb" (love). The present article has analyzed the content of the word love and its derivatives in these two books in order to comparatively study al-Kāfī and Bukhārī's al-Saḥīḥ in the subject of love. The words and topics extracted from the analysis of the content of the traditions show that love in al-Kāfī is closely related to the key concepts of intellect, faith, religion, attributes of God, obedience, piety, knowledge and Ahl al-Bayt (pbuh) and has several semantic layers such as love of God, love of Prophet, love of humans and believers and love of Prophet's family. Most of the traditions of al-Kāfī refer to the avoid the love of the world, which is ignorance and Helplessness and powerlessness. But in Bukhārī's al-Saḥīḥ, love is related only to faith and beneficence, and most of the traditions deal with the semantic layers of love, which include love between the slave and the god, love for the Messenger of God and human beings; But there is no mention of the love of the Ahl al-Bayt (pbuh).