Among the most prominent Iranian Muslim figures and philologers in the third century was Abu Hatam Al-Sajistānī (d. 255/876). He played an important role in promoting Qur’anic sciences. His professional skill in Qur’anic sciences was “variant readings” (qirā’āt), in which he had complete authority. Based on a descriptive-analytical method, in this research, the attempt has been made to answer the question “how and for what reasons did he use the components of lexical interpretation to choose the best reading?” A careful attention of this subject helps us to explain the reason for the authority of a reading and also to compare his views and thoughts with other readers and narrators of the science of reading. Findings show that Sajistānī’s Qur’anic struggles were carried out in four sections of pronunciation, phonology, etymology, and semantics. His method mostly focused on words, explaining the meanings of words, attention to conjugational and syntactic issues, expression style, as well as special concern to the pronunciation of the Qur’an. For each of his views, he provided a scientific argument that in some cases was in line with the views of other readers and commentators and sometimes opposed it.

Since the beginning of the presence of the holy Qur’an, criticism and rhetoric have received attention in the areas of culture and thought, too. In this respect we can name some literary and rhetorical works like Majāz al-Qur’ān by Abu Ubaydah Ma’mar Ibn Muthannā, Ketāb al-Fasāhah by Abu Hātam Sajestāni, E’jāz al-Qur’ān by Jāhez Basri, Naqd al-Nathr wa Naqd al-She’r by Abu al-Faraj Qudāmah ibn Ja’far, al-She’r wa al-Shu’arā by Ibn Qutaybah Dinvari and al-Kāmel by Mubarrad. Furthermore, in the fourth century AH, Abdullah Ibn Mu’tazz studied Quranic figures of speech and wrote on the science of rhetoric, Āmedi authored Movāzeneh and Abu Helāl ‘Askari, in the middle of the fourth century, wrote al-Sanā’atain. The role of the Qur’an in criticism and rhetoric has also influenced the focus of writers on issues like rhetoric and balance from Aristotle’s perspective, the mysteries of language, aesthetic skills, syntax and its functions, Quranic sciences as well as the relation between rhetoric and the miraculous inimitability of the Qur’an. This paper studies the role of the Qur’an in criticism, rhetoric, lexis, collocations, form, content, music, imagery, the harmony of form and content, and the features of storytelling and stylistics.

With beginning of invitation in Iraq, the central leaders of invitation fewness after 260(Hegira) sent messengers to Jebal, Khorasan, Azerbaijan and …. Esma’eli invitation starts with messengers such as Abu Hatam Razi, Abu Yaqoob Sajestani and Moa’yed Alddin Shirazi; and brought remarkable progress in various especially in Iran, and even Esma’eliyeh movement didn’t stop with all solid disagreements of Abbasi’s Caliphate and Soni government of Samaniyan, Qaznaviyan and Saljooqiyan. Esma’eliyeh movement divided in two parts with Mostanser’s death and disagreements and conflicts of Fatemi Esma’eliyeh of Egypt through deputy. Special attempt of Esma’eliyeh for publishing and improving the movement in successive years, making religious attraction and fascination for attracting masses and using from their political and social backgrounds, and managing this movement correctly was the beginning of the new invitation in Iran. The movement’s leadership of Esma’eliyeh in Iran was taken by Hasan Sabah who they named as Esma’eliyeh of Nazriyeh.

Although all Muslim philosophers have considered origination (Ibda'), it has received specific attention in Ismaili theology. Famous Ismaili personalities and groups such as al-Nasafi, Abu Hatam al-Razi, al-Sijistani, Ikhwan Al-Safa, al-Kermani, and Nasir Khusraw have paid considerable attention to its interpretation. This study, which is limited to Ismaili views in the Fatimid period, provides the reader with the following findings Ismaili theologians disagree on the components of its definition, on differentiation (Tafsil) and undifferentiation (Ijmal) of these components and on what beings belong to the divine origination; It seems that Ismaili theologians equate origination (Ibda') with invention (Ikhtira'), but they are not clear on its relation to other concepts such as creation (Khalq), command (Amr), emanation (Inbi'ath), will (Iradah), composition (Tarkib), and making (Sun'). Referring to Ismaili theologians' books and treatises, this study has described and analyzed these issues.

God’s attributes are divided into two categories: intrinsic and actual attributes. Intrinsic attributes are those that are abstracted from the divine essence and their essence is due to the permanent connection between the essence of transcendence and attributes. Present attributes are attributes that are abstracted from the relation of the essential essence of existence with the creatures with an addition or a special relation considering that relation. Among the current attributes of God, the attribute of innovation has attracted many Imami and Ismaili theologians’ attention due to its wide application in Qur'an, Neoplatonic traditions, and philosophy to such an extent that such well-known personalities as Kennedy, Farabi, Sadiq, Mufid, Ibn Sina, Seyyed Morteza Alam al-Huda, Tusi, Tabarsi, Shahrzuri, and Hali from Nasafi’s Imamiyya Sect, Abu Hatem Razi, Sajestani, Ghazi Noman, Akhvana Al-Safa, Kermani, Nasser Khosrow, and Abu Faras from Ismaili Sect have discussed about the definition of innovation, as well as different related theories, and expressed its differences and similarities with other terms, such as creation, invention, command, emission, and will.The purpose of this study was to have a comparative view on Ismaili and Imami theologians’ theories and discover the similarities and differences between the them, as well as the components influencing on the definition of innovation and the difference between innovation and other near-meaning words.To discover the Imami and Ismaili thinkers’ views, especially the Ismaili’s, the books attributed to him were used as a criterion for judging and the works of the opponents of Ismailism and even those, who were in doubt about being in the group of Ismaili Sect though they were not included in the sources of this research.The Imami thinkers’ views on the definition of innovation were firstly ambiguous. Secondly, it was related to the period of presenting its minimum and maximum definitions. Thirdly, it was contradictory in terms of the condition expressing the statement of "I am not an object". The Ismaili scholars’ views were firstly highly contradictory and secondly a contradiction of "I am not an object"..Influenced by Neoplatonic philosophy, the Ismailis discussed the attribute of innovation more than the Imamis. The Imamiyyas and Ismailis considered innovation as one of the current attributes of God. They enumerated the most conditions for innovation. In both groups, there was a mistake in defining innovation as "creating me nothing". Some definitions of innovation in Imami and Ismaili theology were made with words, such as creation, construction, invention, etc., while their use seemed to be incorrect due to the semantic difference between innovation and those words. Ismaili theologians had made more efforts than merely introducing such terms as creation, construction, authorship, invention, etc. and explained better and more differences and similarities of the mentioned terms with innovation, whereas the ambiguity of the meanings of those terms still remained in the texts. The Ismailis had left fewer texts than the Imamis. Some thinkers of both groups discussed the attribute of innovation more than others and thus, their contents about innovation and the topics in its subset were not comparable to others. A noteworthy volume of the discussions on innovation in Imami theology was given in the interpretive texts on the occasion of the interpretation of the word "novel" in Quranic verses.

Every human being needs to send, receive and comprehend messages in a linguistic communication. In other words, Human beings code their massages and decode others’ messages. This communication can occur in a context of six elements, namely, addresser, content, contact, code, message and addressee. Abu Ya'qub Sejestani was an iranian dialectical theologian in the fourth century. Due to his research subject, namely, Ismaili dialectical theology, he studied precisely the mind and language system and the conditions of success or failure in a linguistic communication as an introduction to dialectical discussions. But, unfortunately, his linguistic theories were neglected due to researchers’ dialectical approach to his book Kashf-ul-Mahjoob. This study is going to plan an efficient communication model based on mind and language system and its structure and elements in Sejestani’s viewpoint and compare them with Roman Jakobson’s theory and model of communication to show their common and different aspects and prove that although the discussions about the theory and model of communication became known by western linguists and, most importantly, by Roman Jacobson, it can be traced in all details and with equivalent terms in Abu Ya'qub Sejestani’s communication theory, which has some advantages over Jakobson’s theory and model.

Ekhwan ul-Safa are known as a group of Muslim scholars. As they say, there may not be found any other way for man to attain everlasting happiness and complete religious knowledge other than acquairing science and philosophy. As they view, religion is formed from two parts of outward and inward; and it has two denotations of symbolic and public and, therefore, to perceive inward and symbolic message of religion, learning philosophy is necessary. Sajestani, however, laying stress upon defects of reasoning and limiting it in attaining happiness and religious knowledge, views philosophy to be learned only in the framework of religion and used to defend religious teachings and to reflect on Divine Power. Views of the two parts have been analyzed comparatively in the paper and it has been made clear that Sajestani`s knowledge of Ekhwan ul-Safa`s view has been little and incorrect. As is shown in the paper, though Ekhwan ul-Safa lay particular stress upon philosophy and reason, they never view reason and philosophy to be more valid than revelation and religion.

Muslim Mutakallimun can be considered pioneer linguists in the east due to their attention to language. Since they were focused on studying different aspects of the linguistic I’jaz of holy Qoran and because of their contemplation in the themes related to the word of
God like Hoduth and Qidam, they have discussed studied delicate linguistic topics like descriptions, functions, semasiology and hermeneutics. Abu Yaqube Sejestani is an Iranian Muslim Mutakallim in 4th century (Hijri). He paid serious attention to mind and language as a system in "Kashf ol Mahjoob", and introduced a communication theory based on the “system of speech and language” including three dimensions named "Qasd", "Tab’?" and "Orf".Sejestani believes these elements are meaningful and significant when they are all together, therefore any deficit in these elements, omission or ignoring even one element will result in a disconnection between speech and the speaker, and therefore, breaking the speech chain and failure in communication. The advantage of his theory of communication is that he addressed hermeneutics, especially in holy texts. By introducing and analyzing “Sejestani’s system of mind and language, and
communication theory” in this paper a clear description of his priceless ideas is presented.

Dalaelgraphy of Nabavi (PBUH) examines books that focus specifically on the signs of the prophethood of the Prophet Muhammad (PBUH) as evidence for his prophethood. The way these writers deal with the prophetic signs of the Prophet Muhammad (pbuh) shows what components of the Prophet's biography are of interest to them in this genre, and this is largely based on the theological or hadith school. These authors are done. The first work of Ismaili thinkers on this subject is the book by Abu Hatem Razi (322 AH).The present study seeks to answer the question that Abu Hatam Razi, as a prominent Ismaili theologian, has paid attention to which components of prophetic reasoning and whether he is different from other non-Ismaili writers in this regard or not? The answer obtained shows that the Ismaili views on prophetic reasoning were not significantly different from the authors of other schools, including muhaddithin, Zaidi theologians, Mu'tazilites, and Ash'arites. The importance and necessity of this research lies in the fact that the book of Abu Hatem Razi was the oldest Ismaili work on the subject and so far no research has been done on this subject.

Sa'dī's words, such as the paper, have gone hand in hand with This earth globally, and have been spotted on the eyes of readers and enthusiasts of poetry, one of the items that the works of Sheikh Ajil are always enthusiastic about, the sub-continent of India, and from The sentence of this magnanimous Mirzahar Aghpopal is the throttling of Pikandarabadi (1214-1296), which follows Sa'di's works, and he has three works, called Four Barons, Svanbestan, in response to Sa'di Boulevard and Sa'di's Golestan Sa'di. In this paper, we compared the guarantees of Golestan Hafez and Sa'di's effect in expressing the structural property of the effect of speculation, and we examined and categorized the types of guarantees used in his work. Then, by comparing the guarantees provided by Golestan with the hypothesis of yusefy copies Khazaeli, the idolatry of Golestan Saadi, regarding the recording of a fragment of Golestan's words, the importance of looking at the manuscripts in the subcontinent in the correction of the works of Saadi was pointed out; therefore, the comparison of two books can be from the perspective of correcting Golestan and then Landsat Saadi.

Hadith, is the second base of Islamic knowledge, and has a reputation like the Qur'an. The details of these teachings, including the introduction of values and the value stream that followed the demise of the Prophet (peace and blessings be upon him), have been prominent in leading news. About Imam Ali (AS) has enjoyed the highest personality and behavior, we have most news that has come. After the fall of the Prophet (PBUH), the opposing currents, especially the Umayyah, in various ways, used the news stream, especially the news, to their advantage, in order to destroy the image of the Imam (AS). Then, Muslim scholars then sought to identify the correct news from the incorrect and identified many of these stories. However, many inaccurate news remained unknown and provided a distraction for some traders.
Abu Bakr Abdullah bin Abi-Davood Sejestani is a prominent figure in the Quranic and Hadith sciences who, during his peak of his Ahl al-Sunnate activities with his father was in important centers of tradition such as Neyshabur and Baghdad, and because of his heterogeneous behavior was subject to conflicting judgments. (Dhahabi, 1382 AH, 2: 433 Ibid, 1413 AH, 13: 227) He has gained excellence because of his family fame, knowledge and exclusive writings on the Qur'an and hadith, sometimes Hafiz, jurisprudent, saqqa and the sayer of Imam Ali (AS) and sometimes ignorant, false and noble are called. This top scholar of Hadith is quoted in the traditions of Sheikh Saduq, Sheikh Mufid, Sayyid Murtada, Sheikh Tusi and some of the later Shiite communities. The present study seeks to answer the question of the status of Ibn Abi-Davood and the manner in which he behaved in relation to the position of Imam Ali (AS). Finding the answer to these questions will help him to better understand his personality and behavior, especially his attitude towards Imam Ali (AS) as a prophet of the Prophet (peace be upon him).

The research method is descriptive-analytical and the method of collecting the contents of the library. Necessary information is extracted by referring to the Rigali, hadithy, and historical portraits of Farragin - books and paper or software versions. Ibn Abi Abi-Davood is first introduced and praised or blamed by Rejalian Farighine and then the most important allegations are analyzed and investigated. In the following we have the story of Sejestani's behavior in connection with the news of Imam Ali (AS) and that he has occasionally quoted Imam Ali (AS) with imperfections. In various parts, especially when examining his rationale, it is attempted to find out that he had thought and acted within the confines of the hadith, and was credited with it, When confronted with the heterogeneous Sunni hadith heritage and in the midst of the conflict of companions' news due to lack of belief, pride and inadequate skill sometimes include unnecessary news containing Imam Ali's (AS) speeches. And in order to dispel the perilous consequences it has had to infer and this has made him like the Prophet.

Ibn Abi-Davood was famously born in Sejestan in 230 AH and since his early childhood he has been on numerous scientific trips to various parts of the Islamic world, later, the residents of Baghdad and the Sheikhs of the hadiths settled there. Some scholars like Ibn Nadeem, Ibn Abi YAla and Khalili praised him. (Ibn Nadim, ND: 288, Dhahabi, 1413 AH, 14: 502 and Ibid, 2003 AH, 2: 433) And others, like his father, Ibrahim Esfahani, Ibn Sa'ed, and Baghavi. (Ibn Shahin, m, ND: 17, Dhahabi, 1413 AH, 13: 227 and 228, Ibid, 1407 AH, 23: 515, Ibid, 1382 AH, 2: 433 and 434 AH, or Yafi, 1417 AH, 2: 207). The most important crimes against him are falsehood, instincts, arrogance and self-loathing and association with the rulers. (Aboo Noaim 'al-Asbahani, 1934, 2: 211; Ibn Jawzi, 1412, 13: 275; Dhahabi, 1413, 13: 227-230, Ibid, 1382 AH, 2: 434 and Ibid, m, ND, 2: 769) Ibn Abi-Davood has mentioned a number of news on the occasion of Imam Ali (AS) (Ibn Mughazeli, 1426 Q: 214, Sadooq, 1404 Q, 1: 204, Tusi, 1414 Q: 604, Ibn Mughazeli, 1426: 109, 164, 180 and 214, West, m, ND, 2, 469 and Ansari, m, ND, 2: 121, 138 and 168). But on the contrary, he has questioned the validity of some of the news of his (AS) traditions, such as the hadiths of Tair and Ghadir. (Jorjani, 1409 Q, 4: 266, religious, 1413 Q, 13: 232 and Islamic, 1390 Q, 3: 294). He has distorted some news in favor of Mu'awiyah in his favor in addition to mentioning Imam's rivals. (Ibn Asaker, 1415 AH, 54: 282, Ibid, 59: 157, Ibn Jawzi, 1386 AH, 2:27, Dhahabi, m, ND, 2: 496 and Amini, 1397 AH, 10: 146) Rather, he has used humorous news about Imam Ali (AS) and has behaved in such a way that he is sometimes exiled and sometimes sentenced to death. (Abu-noaim, Isbahani, 1934, 2: 211, Ibn hebban Isbahani, 1412 q., 3: 303, Baghdadi, 1417 q: 115, jorjani, 1409 q., 4: 266 w. Religious, 1382 q., 2: 433 and 434).

Although there are different opinions about the personality of Ibn 'Abi-Davood, But his ratio of deviation from Imam Ali (AS) due to evidence such as inconsistency in narration, pride, having a close relationship with the ruling elites and the presidency makes it clearer and stronger; Therefore, his competence for reflection is contemplated.
The charges against him and the events that followed were due to his bold personality and social status.
The publication of some prominent parts of Imam Ali (AS), in spite of the prohibition of the rulers on the one hand and the concealment or eradication of it by the Prophet Mohammad, on the other hand, indicates the plurality of Imam Ali (AS).
The limited number of stories reported by Sejestani, at least partially exonerated from the charge, is evidence of his failure to perform a religious scientific duty and a reason for his deviation from Imam Ali (AS).