فهرست مطالب dr. nosrat nilsaz

From the 19th century onwards dominating the historical approach in the western researches that western scholars use the hadiths as a source for reconstructing the history of early Islam. In the historical approach hadiths, whether genuine or fabricated, contain valuable information about the political, cultural and social conditions of the date and place of their origin. Orientalists developed and used different methods for the purpose of dating which have been modified over the time through critical examination. One of the traditions it’s dating can give us important information about the time and the place of its origin is the tradition of the prohibiting of participating in fight between two groups of Muslims. Considering the hard civil wars in early Islam, dating this hadiths is of great importance.

 In this article using content analysis and different methods of dating traditions (first appearance in the sources, content analysis, Isnad analysis and Isnad-matn analysis), the historical and geographical origins and the gradual evolution of the tradition of the prohibiting of participating in fight between two groups of Muslims are specified. To do so, first, all various isnads and different texts of this tradition were collected from the traditional sources of the first three centuries of Islam, then using the content analysis method, the categories, subcategories and codes of different versions are determined and presented in a table. In the next step, using dating on the basis of the first appearance in the sources, the earliest source of this tradition is determined, and using the information of the content analysis table, the characteristics of this tradition in other sources are also mentioned in chronological order to determine the relation between the sources and to show how different version of this tradition appeared in the sources. Then, by drawing a diagram of the various isnads of this tradition, the common links and partial common links have been identified and dated based on the Isnad analysis method. In the last stage using the content analysis table and comparing it with Isnad analysis information, the original version of each common link and partial common link has been reconstructed and the person or persons responsible for the changes in different versions has/ have been determined. Then by analyzing and examining this information, the time and the place of this tradition and it’s forger or the speaker is identified.

The dating of the tradition of the prohibiting of participating in fight between two groups of  Muslims showed that this hadith  has been transmitted with 38 texts and 62 Isnad in 14 Sunni sources, in the first three centuries, and its transmitters are three companions, Abū Bark, Abū Mūsā Ash  arī and Anas Ibn Mālik. These traditions are not found in the existing Shia sources from the first three centuries, but in some sources after the third century, they have been transmitted. The earliest Shia sources of this tradition is Ilal al-Sharāʾi  which transmitted it through this chain of transmission:  from Abu al-Jauzā ʾ from Ḥusiyn ibn  Alwān from  Amr ibn Khālid from Ziyd ibn  Alī from his forefathers (as). This Isnad is weak, and according to the Sunni transmitters of this tradition, it is most likely has been transferred from Sunni sources to Shia sources. The oldest Sunni source of this tradition is Jāmi   of  Ma mar ibn Rāshid (d.150-154 AD), which has only one version from Abū Bakra. For the first time, three quarters of a century later, in Ibn Abi-Shaybah's Muṣannaf (d. 235 AD), a version from Abū Mūsā was quoted, and almost 40 years later, in Ibn Mājah's Sunan (d. 273-275 AD), a version from Anas Ibn Mālik was quoted. But Abū Bakra (d. 50-52 AD) is only common link of this tradition in the category of the Companions. Therefore, the oldest version of this tradition, that is, the vesion of Abū Bakra, existed in Basra in the first half of the first century. The first partial common link after him is Ḥassan al-Basrī (d. 110 AD). But in the traditions attributed to Abū Mūsā Ash  arī, Ḥassan is the common link. As a result, the version attributed to Abū Mūsā existed in Basra at least before 110 AD. Since Ḥasan is the oldest partial common link of Abū Bakra's versions and the common link of Abū Mūsā's versions, he has played the main role in the transmission and dissemination of these traditions. Only one vrsion of Anas Ibn Mālik has been transmited, therefore, based on its earliest source, Ibn Mājah's Sunan, it can be said that this version disseminated at least in the last quarter of the third century.

Considering the contradiction between the tradition of the prohibiting of participation in fight between two groups of Muslims with the Quran 49: 9, which commands to help the oppressed and fight against the oppressor regarding the conflict between Muslims, and according to the prophecy of the Prophet (pbuh) that  Ammār Yāsir  will be killed by the transgressor group«الفئه الباغیه» , this tradition is fabricated. Most likely it was forged by Abū Bakra, whose motive for this fabricating could be defending him against those who blamed him for withdrawing from the Battle of Jamal. The fake attribution of this hadith by a person or persons to him is unlikely, considering that he is not a prominent and famous person among Prophet’s companions. Based on the date of Abū Bakra’s death, his tradition existed in Basra before 50 to 52 AD and the time of this forgery  might be between 36 AD (the date of the Battle of Jamal) and 52 AD.

In various religions, the concept of the Expected Savior has been ingrained as the culmination of the End times. According to Islamic sources and some non-Islamic references, the Prophet (pbuh) foretold the appearance of a Savior, although there are different perspectives on his identity. Some claim that the anticipated Savior foretold by the Prophet (pbuh) would not arise from within the Islamic community, but rather the return of Jesus Christ was prophesied. However, over the course of a continuous transformation, Muslims marginalized Jesus and replaced him with the familiar designation of Mahdi. One of the documents supporting this perspective is the narrative of al-Mahdi is Jesus son of Mary. The article seeks to investigate the claim of attributing this narrative to the Prophet (pbuh), and through various methods of historical dating, including exploration of the oldest sources and textual-authenticity analysis, it has been established that this belief was introduced by Hasan al-Basri in Basra at the end of the 1st century Hijri, and later disseminated through ascetics, often with a background in Christianity or familiarity with it. In the 2nd century, it was attributed to the Prophet (pbuh) by Mohammad ibn Khalid al-Jundi for further credibility, and it spread in lands such as Iraq, Egypt, Sham, Hejaz, and Palestine.

In the narrative sources, both sunnis and shiis, there are narrations about the Prophet’s mistake in prayer. These traditions have been transmitted with different matns and Isnads. Most of the shia scholars citing several reasons have considered these traditions fabricated. In this article, using two methods of dating hadiths (Isnad analysis, Isnad-matn analysis) the historical and geographical origins of these traditions have been determined then in the second step using the conclusions of the first step, social-political situation of fabricating and spreading these traditions have been analysed.  The findings show that these narrations were initially forged by Abū Huraira and published in Medina to justify the caliphs’ mistakes in the prayer. Then some intentional or unintentional changes have been made by some of the transmitters of the next generations. It is worth noting that in the Ibn Sirin’s recension it is emphasized that the two first caliphs witnessed the incident. The aim of this emphasize might be making some virtues for the two first caliphs. In the narrations attributed to Ibn Mas'ud, with the fabricated isnads the Prophet’s mistake has been justified by the emphasize on this issue that the prophet is one of humankind. The aim of this recension could be responding to the prevelant belief among Shia in Kufa that the prophet is immune from any mistake.

“Gender hierarchy” means depicting superiority for one of the two sexes, female or male. The existence of gender hierarchy in the Noble Quran and the way of the mufassirūn (Arabic: مفسرون, an author of a tafsīr) interacting with verses that contain the content of “gender hierarchy” has always been a topic of discussion among mufassirūn. Karen Bauer is a non-Muslim thinker who, in her book “Gender Hierarchy in the Qurʾān: Medieval Interpretations, Modern Responses” focuses on three topics of “legal testimony,” “marriage,” and “human creation,” by taking a “diachrony approach,” has analyzed the tafsīr (Arabic: تفسیر, Quranic Exegesis) tradition of Muslims of the middle to modern centuries in the tafsīr of verses regarding the gender hierarchy. Bauer has divided mufassirūn into two categories: Middle (second to twelfth century) and modern (mid-thirteenth century to the present). She believes that medieval scholars have considered the gender hierarchy in the Noble Quran as an obvious fact, but modern scholars have reviewed such verses. In Bauer’s view, early modern scholars believed that the Noble Quran was meaningful in its essence, unlike postmodern scholars who consider the text to be meaningless and in need of tafsīr. Bauer considers the involvement of empirical achievements in the studies of tafsīr to be exclusively for modern mufassirūn, as well as the application of rational reasoning in modern interpretations is more prominent. Modern scholars, unlike those of the middle centuries, have had a special view on social issues of their time, such as women’s rights. The Holy Quran, the Prophet’s aḥādīth and the jurisprudential school of the tafsīr of mufassirūn are constant sources that mufassirūn used in the tafsīr, but some sources had a special place in different periods, for example, earlier tafāsīr gave more credibility to early references, classical tafāsīr to the Prophet’s aḥādīth, and modern tafāsīr gave more credibility to rational arguments (reasoning) and scientific theories.

The research on the relationship between the Quran and the biblical and post-biblical traditions is a long-standing tradition in the Islamic studies of orientalists. There have long been two distinct approaches in this field. Some researchers such as Geiger, Noldeke,  Wansbrough and others have sought to prove a Jewish origin for the Qur'an, and others such as Arthur Jeffery, Richard Bell, Lüling and others have come to the position of drawing a Christian Milieu for the Qur'an. Due to the separation of Quranic studies from rabbinical and priestly studies after the Second World War, along with the increase in expertise in these closely related fields, there are no longer scientists who have the skills and knowledge of historical linguistics necessary to understand the Quran as a multicultural text from Late Antiquity (between 250 and 750 AD). The Quran in Context: Historical and Literary Investigations into the Quranic Milieu containing 39 articles by researchers specializing in various fields such as the political, economic, linguistic, and cultural context at the time of the Qur'an's descent is, on the one hand, an attempt to answer this question that whether the detailed literary analysis of the Qur'an text itself can contain hints to determine the environment and place of its origin. On the other hand, the different approaches of the authors of the articles in using classical Islamic sources, non-Arabic Jewish and Christian writings, as well as classical Latin and Greek sources are an incentive for this type of interdisciplinary dialogue about the Qur'an.

In a superficial view, it seems that the commentators in the narrative interpretations, without any struggling effort, have only collected narrations related to the words and expressions of the verses. Contrary to this idea, the evidence shows that the authors of narrative interpretations, like other commentators, have been influenced by the background conditions in order to discover the meaning of the verses and have started to select and arrange the narrations. What specifically distinguishes these interpretations in the issue of Friday prayer is the consideration of the conditions for the obligation of Friday prayer in the later interpretations of Ṣāfi and Nūr al-Thaqlain; this is not seen in the previous interpretations of critical argument. The reason for this difference in approach can be evaluated considering the simultaneity of the writing of later narrative commentaries with the emergence of the Safavid Shiite government. Belonging to Bahrani's interest in expressing the esoteric and ta’wīl aspects of the verses and Huwyzi's greater interest than Bahrāni and Fayz in planning jurisprudential debates in accordance with the verses are other factors influencing this distinction. Also, Sufi characteristics of Fayz's personality has caused him to not look at this issue solely from the point of view of a jurisprudential issue, which his statements in Zād al-Sālik's treatise and Olfat-Nāmeh are proof of this.

Allah's help, which is reported in the Qur'an in the form of unusual affairs, is today considered one of the most serious issues that can somehow mix religious beliefs in this field with doubts. The story of Prophet Moses praying for water is reported in both the Quran and the Torah; however, in the quality of its occurrence, different perceptions have been presented among Islamic scholars, which have their roots in the relationship between science and religion, the role of reason in understanding unusual matters, the place of interpretive hadiths, and the relationship between unusual matters and the system of divine traditions in the opinion of the commentator. In the current research, which is library and documentary in extraction method and is mixed with criticism in comparative-analytical processing, after categorizing, examining and analyzing the viewpoints of Islamic commentators and scholars, the effective bases in the difference of viewpoints have been discussed. The results of the research indicate that because this event was outside the field of science, it is not logically impossible; a brief knowledge is obtained from explanatory narrations about it and does not contradict the divine traditions; the view of accepting the appearance of verses based on divine power is preferred.

The subject “Ta’wīl” has long been the focus of researchers and interpreters of the Qur'an, and the connection of this concept in the topic of the Quran (Ta’wīl of the Quran) with the issue of interpreting concepts has made it important. Despite examining the concept of Ta’wīl of the Qur'an in the views of the ancients, thinkers in recent centuries and especially in the contemporary period have tried to find the meaning of Ta’wīl in various topics in the Qur'an and hadiths by presenting theories. The current research has tried to provide the necessary bases for the presentation of future new theories by means of descriptive-analytical method, by recognizing the components of the most important theories of Ta’wīl in the Qur'an (and hadiths), evaluating and criticizing them. Some of the criticisms of the examined theories (Ibn Taymīyyah, Mullā Ṣadrā, Allāme Ṫabāṭabāī, Ma˓refat, Abū Zayd and Pākatchī) include: The rejection of the practical meaning of Ta’wil and the existence of an internal conflict in Ibn Taymiyyah's view, the contradictions of Allāme's theory with the Quranic application of “Ta’wīl of the Qur'an”, Not expressing the connection between the meanings of Ta’wīl, while cutting a narrative in the theory of Ma˓refat, The existence of a hidden interpretative presupposition in Abu Zayd's view and the lack of clear connection between different meanings of Ta’wīl in Pakatchī's view.

Yahya ibn Habib Ziyat is one of the unknown narrators who, despite his few narrations in hadith sources,but his quotations from Imam Reza (as) in praise of Zararah and Mufaddal ibn Umar, have made it important to determine the status of his rijals; Which is reflected in the attention and controversy of scholars about him from the ancient times to contemporaries. This study seeks to clarify his status by criticizing, examining and resolving the problems of views about him. According to a narration in Al-Mahasin, the union between him and Yahya ibn Jundab Ziyat is provable. Examining the three perspectives of anonymity, authentication and praise, it became clear that its anonymity is not correct according to Al-Kafi's narration about it. Tabarsi's authenticity is not acceptable due to the lack of temporal affinity with Yahya and the manifestation of manifestations due to the inviolability of the Rajali rule cited by him and his lack of inclusion about him. Yahya's view of praise was also not acceptable due to the textual flaws and the authenticity of Al-Kafi's narration, but in this article, the raised problems were eliminated and the praise, which was close to the authenticity of Yahya ibn Habib, was proved

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.

Poverty is one of the most prominent socio-economic disturbances, requiring various policies in numerous fields to solve it. One of the prerequisites for the success of these policies is their design based on the precise identification of causes. In this research, authors, through collecting data in a library form and describing and analyzing their content, have comparatively investigated the views of Amir al-Mu'minin (AS) and the three schools of liberalism, socialism, and welfare state about the causes of poverty. This article aims to design and implement the most efficient and appropriate policies while revealing the reason for the similarities and differences of poverty alleviation policies. According to the findings of the research, the cause of poverty from Amir al-Mu'minin's (AS) point of view is not focused on individual shortcomings as mentioned by liberalism, nor on structural defects as mentioned by socialism; instead, like the welfare state, it pays attention to both aspects. Despite this, according to Amir al-Mu'minin's (AS) approach, some causes of poverty in the three schools of liberalism, socialism, and welfare state are acceptable, and some are unaccepta

One of the most important events in the history of the Holy Quran is the unification of the Qur'anic Mushafs. This event is the product of Muslims' differences in reading the Qur'an and the solution offered to solve it. Although some research has been written on this subject and how to do it, but the background of this incident, the difference between Muslims, has been neglected and we do not see any research on it. This article researches the hadiths about the differences between Muslims in reading the Qur'an with a descriptive-analytical method in order to first get acquainted with the historical background of this event, and secondly when and where did These differences happen, and Third What is the quality and quantity of these differences. By clarifying the quantity and quality of these differences and determining their examples and scope, it is clear whether this unification was necessary or not in relation to the Qur'an, and if it was necessary, it was done successfully or not. According to this research, First, many of the analyzes presented about unification of the Qur'anic Mushafs, although they are reasonable hypotheses, but the narrations we consider in this article do not confirm them; Secondly, in narrating the story of the difference between Muslims before the unification of the Mushafs, we witness the phenomenon of exaggeration; Thirdly, the peak of the differences was in the years 23 to 25 AH and these differences were limited both in terms of quantity and quality; Fourth, sometimes the difference was not due to different recitations, but some of the Companions, after seeing the attribution of the Qur'an to some people, were afraid of a difference like the difference between Jews and Christians among Muslims. fifth, the main reason for the differences between Muslims in the certain period of time was the differences between the Mus'haf of Ibn Mas'ud and others, which led to a severe confrontation between a limited minority and the majority of the Islamic community.

The story of Ibrahim (pbuh) is one of the stories of the Qur'an which is narrated in many Meccan and Medinan suras.Since Abraham (pbuh) is the founder of monotheistic religions and the ancestor of monotheists, her character in the Holy Quran and the Holy Book has been the focus of many researchers.The basis of the current research is the comparison of the Meccan and Medinanversions of the Holy Quran's account of the story of Abraham (pbuh) and her family.The result of this comparison is that some aspects of this story are specific to Meccan surahs and some to Medinan surahs. Some are also common between these two groups of surahs and there is only a difference in their content.The difference between the developments of the Meccan and Medinan surahs in most cases is connected with the atmosphere of revelation of these two groups of surahs and the atmosphere governing the two cities of Mecca and Medina. Of course, the role of the audience cannot be denied either.

Orientalists have invented different methods for dating traditions and have modified and developed them over time. Apart from the general rules that exist in each method, some components and nuances should be taken seriously in the application of each method; otherwise, the validity of the research results will be damaged. In this article, by examining various works related to the dating of hadiths and also the experience gained from dating examples of hadiths, the most important components in the “Isnad-based” dating methods and “Combined Isnad-Matn analysis” have been extracted. Some of the important components in “Isnad-based” dating are: “recovery of ambiguous Isnads”, “paying attention to different opinions in explaining different parts of the Isnad Bundle and their historical validity” and “paying attention to the method of reviewing the trustworthiness and historical validity of narrators and their narration”. The most important components in the “Combined Isnad-Matn analysis” are: “Obtaining the evolution of the text based on the transmission methods in the Isnad Bundle”, “Paying attention to the efficiency of the correlation test in the historical validation of narrations” and “Paying attention to the efficiency of the correlation test in finding the original writing and effective narrators in changing the narrative”.

Belief in reincarnation has a prominent effect on the appearance of Qāim in the view of the Nasirites. They believe that evildoers, after they leave the human form, take the form of inanimate objects, plants, and animals, and this torment continues until the reappearance of the Qāim. After reappearing, they take their human form and are killed by Qāim until streams of blood flow. From the point of view of Nasirians, Shaykhayn also enter the worlds of reincarnation after death and are constantly tortured. They will be judged after the reappearance of the Qāim and will be subjected to the most severe punishment. This research, by examining the sources of pre-Nasiri and Nasiri exaggerators, shows that since the end of the second century, the discourse of Sheykhin punishment has existed in Kufic exaggerators circles, and then in the works of Hossein ibn Hamdan Khasibi, the leader of the Nasirians, it is highlighted with many details. After him, his students have recreated this theme in new formats. Examining the text and narrators of these narratives shows that exaggerated ideas as well as populism and anti-Arabism played a significant role in the formation and fattening of this discourse. This research has presented its results with the method of content analysis by going through steps such as data collection, categorization and coding of narratives, their quantitative and qualitative comparison, and the review of textual attributions of narratives.

According to John Burton, the Qur'an was compiled during the time of the Prophet of God (PBUH) and by the Prophet himself; Hence, the narrations on collecting the Qur'an are all fabricated. He has pointed the finger of blame at Sunni jurists and introduced the first half of the third century as the time of fabrication. This article goes to date the narration of "Hudhayfah’s proposal to unify the Qur’anic Mushafs” to determine whether the claim of this English Orientalist is confirmed by the method invented by the Orientalists themselves or not. According to this research, although this narration has problems such as the small number of narrators and the uncertainty of the main narrator, even according to the opinion of people like Schacht and Juynboll, there is no conclusive evidence that it is fake, especially concerning the time claimed by Burton.

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.

According to Wansbrough, the text of the Qur'an came into existence out of short, separate units that have been developed and put together in a gradual process. Based on this assumption, the purpose of literary analysis of the text of the Qur'an is to identify these independent units, which Wansbrough calls prophetic logia, and to study their related forms and the historical stages of their development. Accordingly, he analyzes the different versions of Shu'aib's story in the Qur'an and considers the different versions of this narrative to suggest the preexistence of different and independent traditions incorporated into the Qur’anic text. This difference, in his view, is such that it takes more than just a single generation to emerge. Thus, he counts it as evidence for the late canonization of the final text of the Qur'an at the end of the second century. This article explains and evaluates Wansbrough's literary analysis of related verses of the Shu'aib’s story in the Qur'an and its results.

False narrations about eating forbidden meat by the Prophet have been transmitted in three different versions and with various isnads in Sunni collective sources. This article, using different methods of dating traditions, the historical and geographical origins of these traditions have been determined and causes of the emergence and spread of them have been shown. In this article library method has been used for gathering the information and analytical and descriptive methods were applied for investigating the data. These traditions are most likely first forged by Saʿid Ibn Zayd with the aim of promoting his social status before 51 AH and spread in Medina.Then Abdullah Ibn ʿUmar by taking Saʿid's narration, reforming and changing it, created his narration before has been published since 74. Regarding the forger of the third version, i.e the text narrated by Zayd Ibn Haritha, it can only be claimed that Zayd himself was not the forger and its narrator. The forger with the knowledge of the other two versions and their connection with historical report, has presented and transmitted a detailed and extensive version.

Analyzing polysemy in the theory of radial networks is according to prototype-based categorization. For this purpose, after determining the distinct meanings of a word as a category, its prominent member (prototype) is identified, and other members are displayed in a radial diagram around it. The current research, using the descriptive-analytical method, represents how polysemy analysis for lexical categories other than prepositions, and the application of that in the Qur'an, is performed. To draw the radial network of meaning, criteria for determining the prototype for these categories (reference meaning) have been introduced, which include: historically earliest attested meaning, predominance in the semantic network, predictability regarding other senses, having plausible cognitive antecedent, and relation to lived human experience. In the Qur'anic application, the root-oriented construction of Arabic words requires determining a prototype word for the root and considering the criterion of "brevity and lack of exact correspondence of weight and meaning". In the root "ẓhr", it is found that "ẓahr" is the prototypical word and "back of a person" is its reference meaning. Other words of this root having distinct meanings such as the invisible part, help, the back of animal, top, being obvious, going up, dominating, and awareness, have directly or indirectly been derived from it. dominating, and awareness, is taken from it.

Nine narratives in Biḥār al-Anwār refer to the punishment and burning of Shaykhayn by Qāīm. The problem of this research is to date and identify the sectological roots of these narratives as well as their evolutionary. Examining the narrative sources of the Shiite sect, namely Zaidiyyah, Ismailiyyah, Nasiriyyah, and the Twelver Shiʿa, shows that the origin of this discourse goes back to the circles of exaggerators of the second century and later, and its explanation and detail was made by Khasibi, the leader of the Nasirians. Exaggerated thoughts, the flow of populism and anti-Arabism have played a significant role in the formation and growth of this discourse, and the principle of seeking innocence from Imami theological principles has caused these traditions to enter into some Imami sources. In the earlier works of Imamiyyah, this punishment can be seen in the form of brief and similar phrases only at the end of Kamāluddin's two narratives, which is a summary of what was prevalent among exaggerators before. In the chain of narrators of both narratives of Ṣadūq, the names of those accused of exaggeration appear. Dalāil al-Imāmah - an exaggerated book with an unknown author - also has narratives on this subject that are influenced by al-Hidāyatul Kubrá. Biḥār al-Anwār has increased the frequency of narratives by repeating the narratives of the exaggerators and Imamiyyah several times. The repetition of these narrations in the sources of the Akhbarians of the 11th century and later highlighted this issue in the Imamiyyah intellectual system, while the roots of these narratives reach the exaggerators and the Nasiris. This research has presented its results with the method of content analysis by going through steps such as data collection, categorization and coding of narrations, their quantitative and qualitative comparison, and the review of textual attributions of narratives.

A common link is a narrator whose name is repeated in the isnads of hadiths. It has an effective role in identifying the sources of a narrative work and should be seriously considered in the isnad analysis. So, in this article, first, a systematical model was proposed for identifying the sources of narrative works. This pattern is based on analyzing the role of a common link in isnads and using other effective components. Then it was used in discovering the sources of the narratives of "Ali ibn Ibrahim from his father from Muhammad b. Abi Umayr from Hammad b. Uthman from Halabi from Imam Sadiq (AS)"; this is one of the most repetitive Isnads in al-Kafi. The results of this study are first, the development of the mentioned pattern based on the common links for finding the sources of narrative works, and second, identification of the sources of Koleyni in a repetitive isnad of the al-Kafi traditions by using its four common links, namely Ali b. Ibrahim, Ibrahim b. Hashim, Ibn Abi Umayr, and Hammad b. Uthman and analyzing their roles.

The Phrase "Sabbiḥ bi-ḥamdi rabbik" (Glory be to God) and the concept of "Tasbiḥ bi-ḥamd" (glorifying God) have been repeated many times in the Holy Qur'an, and this repetition shows its high importance in the Qur'anic attitude and character. The question of the meaning of Tasbiḥ bi Ḥamd has been always considered by scholars and commentators and various answers have been provided for it. What has been said about this Qur'anic statement is mainly based on presuppositions in theology and the subject of divine attributes, and so far this concept has not been discussed from a historical and semantic perspective. This research based on the method of Etymology and using the data of Semitic languages and Bible, has reviewed the background of Tasbiḥ and Ḥamd and through this has re-read the meaning of Tasbiḥ bi Ḥamd in the Holy Quran. As a result, it was found that Ḥamd in this phrase does not mean praise, but the meaning of desire and love, and Tasbiḥ bi-ḥamd indicates a kind of praise based on lovemaking.

The analysis of the cohesion and coherence of the text of the Qur'an based on structural patterns is one of the new approaches in the study of Quranic sciences, although, paying attention to the order and appropriateness of the divine word in Islamic studies has a long history and it goes back to the first centuries of the advent of Islam. Among these, six patterns have been more successful named after their designers. Most of these patterns belong to researchers of Quranic sciences and are designed specifically to discover the appropriateness of the divine word, and only Halliday and Hasan’s pattern is general and applicable to other texts. The purpose of this study is to investigate and introduce the similarities and differences of these patterns from three aspects of intellectual foundations, the coherence discovery method and the components in question. To achieve this goal, the method of comparing the mentioned patterns and the descriptive-analytical approach have been used. The greatest manifestation of the difference between these patterns is in the components in question; components, many of which have been the focus of Quranic scholars in the distant past. The most manifestation of patterns` similarities in the context of the surah is to pay attention to the formal elements along with the content elements and to consider the theory of coherence along with the theory of cohesion, as well as their presuppositions for the appropriateness and harmony of the Quran, especially the short Mecca suras. Of course, the result of the structural study of all patterns is the discovery and demonstration of the appropriateness of the divine word.

Jihad is one of the important Islamic pillars that to be noticed in Quran and Traditions of Imams. Therefore commentators and lawyers write about this very much. Lawyers and many primitive commentators approve 2 kinds of jihad even some of them behoove 2 kinds of jihad. Elementary jihad and defensive jihad. In 2 recent century for important subjects that humans encounter with them for example freedom of opinion, a group of commentator deny elementary jihad and another group accept that implicitly then analyze the fact of elementary jihad because they want to solve the contrast between elementary jihad and freedom of opinion and explicate elementary jihad to 4 kinds of defensive jihad. . 1- Elementary jihad for defensive of humanities nature. 2- Elementary jihad as advance far. 3- Elementary jihad for removing of obstacles in guidance way or Liberator jihad. 4. Elementary jihad as denying superstition.This research deals with for views or theories in descriptive an analytical method and don’t know any of them completely. Because they could not solve the mention contrast comprehensively.