مجله تحقیقات علوم قرآن و حدیث
سال نوزدهم شماره 2 (پیاپی 54، تابستان 1401)

It is necessary to validate religious sources in order to use them. In the path of validation of these works, one must enter through reliable ways. One of the effective components in the credibility of a scientific work is the personality and status of its author. The complete book of Al-Ziyarat is the work of Ja'far Ibn Qalwiya Qomi (AD 368 AH). The attribution of this work to its famous author has been questioned by one of the contemporary scholars and this doubt has arisen due to ambiguities in this field. is written. In this way, by using various evidences and in an analytical-library method, the problems and ambiguities related to this book have been criticized and the way to a fair judgment in relation to this book has been presented.The result of the review of written sources and complete manuscripts of the pilgrimages is as follows: 1. This book is the work of Ja'far ibn Muhammad Ibn Qalwiya and its narrator is Hosayn ibn Ahmad ibn Mughirah Bushnaji. Kamil al-Ziyarat is 4. The narration of the unknown or anonymous in this work and other ancient books is due to their basis in validation and cannot be a sign of the weakness of the Shiite narrative heritage or a sign of writing these books by weak and unknown people and their rejection of The authors knew their origin.

Faith is the basis of religiosity and it has been the subject of discussion in many scientific and political controversies throughout the history. The origin of the tendency to faith, is one of the fundamental questions in the field of religious studies and it has direct connection with the perspective on the nature of faith. In general, the interpretations that has been raised about faith can be divided into two main groups: 1. Sometimes faith changes into a kind of cognition and the way to achieve it, is the way that leads us to the recognition of the principles of religion. 2. Sometimes it separates faith and science; therefore, the way to achieve faith will be meditation and self-training. In this research, based on the studies and evidence, we came to the conclusion that the second group which separates faith and epistemological science, is closer to the truth of faith. Therefore, we conclude that faith is voluntarily which can be achieved without any knowledge; and the most important duty of human kinds for guidance is to accept the truth and have a real commitment to it. According to this, the best origin of faith is a force that facilities this acceptance and causes resistance to the attraction of infidelity for humans, and that force is nothing but the pietism. The absence of the pietism makes humans defenseless in confront of the obstacles that exist in the way of faith and makes truth acceptance difficult.

One of the most common Comments that have been made for a long time and about the difference between "Al-Rahman" and "Al-Rahim" is the generality of the function of "Al-Rahman" and the specificity of the function of "Al-Rahim". Of course, this view has been expressed in different interpretations, the most common of which is that "al-Rahman" includes all human beings or all creatures, but "al-Rahim" includes only believers. The present study has descriptively-analytically examined the genealogy of this Comment and its validity. It seems that the Comment under discussion, despite attempts to introduce it based on Qur'anic and literary evidence, contradicts the result of the Qur'anic use of "Al-Rahman" and "Al-Rahim" And the morphological construction of two sacred descriptions is not consistent with this Comment. Finally, based on the Qur'anic usage and morphological form, it can be said that "al-Rahman" is an internal attribute that does not belong to the external creature And "al-Rahim" is a current and hierarchical adjective, one of which is related to the public and the strong and permanent of which is associated with specific people.Of course, in some hadiths, the Comment of the place of discussion has been confirmed that their document is weak and their appearance is rejected due to the strong outcome of the Qur'anic and literary discussion, However, it is possible to have an interpretation that agrees with the chosen view.

Abu Ahmad Askari is one of the greatest writers, lexicographers and narrators of the 4th century. His works and writings have had a very high position in the field of Islamic sciences. However according to his religion; His position in Shiite hadith books is remarkable and worthy of study. This article tries to introduce this Sunni thinker briefly; To examine the presence, position and typology of quoting him in Shiite works. Among these, attention should be paid to his position and especially his important book "Al-Zawajar wa Al-Mawa'iz" in the works of Sheikh Saduq (contemporaries / Marwi Anah) who begins to cite him among the Shiites and also Sayyid Ibn Taws (one of the latter). Attention. However, the type of approach of Sayyid Ibn Tawwus to the works of Abu Ahmad is the same as the approach of Saduq to him, and the narrations of this non-partisan / free-thinking scholar of Ahl al-Sunnah are among the best documents used in Shiite denials and theological debates. It was Shaqshqiya. Askari with this background can be considered among the Shiites. This article also tries to clarify the falsification of two reports about Abu Ahmad: his being a Shiite and his being anti-Shiite.

Suspicious narrative reports are refined by certain criteria such as the Qur'an, Sunnah, history, science, sense, experience, consensus, and definite intellect if they benefit from the accuracy of the informant. Among these criteria, the function of reason in the two spheres of instrumental role-playing and independent role is very colorful. The confusion between these two areas has caused the researchers of the theoretical sciences of hadith to consider the instrumental uses of reason in criteria such as presentation to the Qur'an, science and even literary sciences as components of reason-based critique of hadith. Stay open. On the other hand, the similarity of concepts such as science, sense and experience, custom, the construction of the wise, the biography of the rational and the biography of Muslims, has led to the identification of these concepts. One of the achievements of this article is the descriptive-analytical method of redefining the concept of the criterion of reason for criticizing hadith and explaining the difference between the function of reason in the two spheres. In the next step, the different types of intellect measurement in the critique of hadiths are separated from each other with logical definitions and appropriate hadith examples are provided in each article. These types are: the way of the wise, the building of the wise, the rule of the independent intellect, custom and logic. along with examples of hasty critique of hadiths with the measure of reason has been mentioned.

Text Linguistics as a new branch of linguistics was taken into consideration to focus on the unit development of the language study from sentence to text level. Along with Coherence, Cohesion is one of the features of texture that belongs to the text itself. In traditional criticism, cohesion was usually exquisite and it did not follow a specific framework. But nowadays, due to the importance of textual approaches, several theories have been proposed to examine the cohesion of literary and non-literary works. The cohesion approach in its primary form at three grammatical, lexical, and junction cohesive levels, explains the cohesive components of the text and the quality of the relationship between the text components at the semantic level and consequently at the superficial level. But the issue is that by exploring the critical heritage of Arabic literature, one can find traces of such approaches in some works, including ibn Ashur’s Tafsir al-tahrirwal’l-Tanwir. In his commentary, Ibn Ash'ur, not accidentally but consciously, has referred to the textual cohesive tools and has considered a level beyond the sentence. Using a descriptive-analytical method, this study tries to analyze IbnAshur approach in his interpretation, based on a text-based perspective and alludes to the role of cohesive elements, which is closely related to the activities of text linguists. The results show that IbnAsh'ur was aware of the importance of cohesion and its application in his interpretation, a

Layered stylistic is one of the structural and cognitive linguistic approaches that studies the various phonetic, lexical, syntactic, rhythmic and ideological layers to explain the hidden layers.The Holy Qur'an, as the only miracle text, has placed the phonetic layer and the letters' tune in its verses wondrously, which leads to the creation of beautiful and melodious verses for its audience.This delightful musical elegance has been revealed with a special luster in Jihad verses. In these verses, the arrangement and composition of the words which have rooted from Jihad along with the musical characteristics of the whisper and apparent letters have created special and fascinating phonetic effects in verses. The frequency of the phonemes used in these verses with the character of Jahr and Hams shows how the Holy Qur'an in a peaceful sphere with fluent melodies invites the Muslims to this (Jihad) divine duty.The present study with an analytical- descriptive method, based on the layered stylistics, studies the phono-semantic aspect of Jihad verses. The most important results show that phonetic and semantic congruence of letters and conceptual coordination of selected words have created beautiful images alongside hopeful tune, which remind the results of Jihad for the sake of God for any Muslim.