رسول محمد جعفری

The late Azizollah Attarodi, a prominent contemporary hadith scholar, made significant efforts in collecting, translating, and promoting the narrations of the Infallible Imams (a.s.). Among these efforts was the compilation and organization of the narrations of the Ahl al-Bayt (a.s.) into Musnad form, categorized according to each individual Imam. With regards to the narrations of Imam Reza (a.s.), in addition to collecting, organizing, and publishing them under the title “Musnad al-Imam al-Reza Abi al-Hasan Ali ibn Musa (a.s.)”, Attarodi also undertook the translation of the narrations of this work, titling it “Akhbar wa Athar Hazrat Imam Reza (a.s.)” (Narrations and Works of Imam Reza (a.s.)). Mr. Attarodi has made some errors in the translation of certain narrations, and the resulting translation does not accurately reflect the Arabic text of the narrations. Therefore, this research, using a descriptive-analytical method, seeks to answer the question: what criticisms can be made of the translation of Musnad Imam Reza (a.s.)? The research findings indicate that at least five main criticisms can be levied against the translation: 1. Mistakes in finding the equivalent meanings of words; this area itself is open to criticism in two aspects: a. Incorrectly assigning the meaning of words; b. Translating general words as masculine. 2. Mistakes in translating phrases and sentences. 3. Mistakes in translating metaphors. 4. Not translating some words and phrases. 5. Adding sentences and phrases that do not appear in the original Arabic text.

Intertextuality analyzes the formal and semantic relationships of different texts. Texts were always created in a network connection with each other. New texts are formed on the basis of previous texts and past texts reflect themselves in the mirror of later texts. Due to the importance of Ghader event, many poets have sought to express the intellectual, religious and historical themes of this event. The present study answers the question of the intertextual relationship between the announcement of the appointment of Imam Ali and its consequences in Nasser Khosrow's Ghadiriya and Ghadeer's Sermon. The results have shown that Nasser Khosrow had a special attention on Ghadir's sermons in his Ghadiriyas; including some verses while reporting his special attention to the position of Imam Ali with the Prophet And the reflection of their belief in Imam Ali and the Ghader incident shows that there is a reaction from a group of audience towards the announcement of Imam's Succession, which is completely opposite to the Prophet's advice. And in the process of reporting this reaction, he establishes the most lexical and conceptual sharing between the words and phrases of his poem and Ghadeer's sermon in "surrounding" and "falling and descending"; In such a way that these verses reflect various "paratextual" and "textual" relationships between the present and absent text.

Population is one of the strategic elements of countries and is one of the most important sources of national power and the source of increasing political influence among international communities. Those believe in the theory of generational limitation have been affected by the atmosphere of the community and in a period when the population in Iran grew a lot and governments were seeking to adopt population control policies, they used religious thoughts for confirming these policies.This research was performed by using library sources and descriptive-analytical method to examine and criticize the perceptions of the opponents of population increase from the verses and narrations of generation limitation. The findings demonstrated that the opponents of population increase believe that Quran contains verses, although not directly related to population control, lead to family planning, we can say. Investigations showed that the verses have been interpreted incorrectly and incompletely, and they deserve criticism. Opponents of population increase have also referred to narrations to prove the limitation of generation. The examination of the documents and the content of the narrations showed that the documents of some narrations are weak while some are correct. Assuming the completeness and authenticity of all the documents, they are incorrect interpretations of the narrations.

In the Qur'an, God has adopted various ways to guide people, among them is the use of "parables"; So that in total Makki and Madani verses are used 80 times. Although it is possible to search for a single meaning for the root of this word, the various structures and contexts in which it is used indicate its different functions, so this research with a descriptive-analytical method seeks to answer this question. What are the functions of "parable" in the verses of the Holy Quran? From the study and analysis of 80 "parables" used in the Qur'an, it seems that this word has five functions: 1- "parable": in every verse where the combination of "multiplication" (or sarraf) and "parable" is used That verse seeks to give an example and a simpler explanation of a rule that is used in other verses of the Qur'an, which itself can be divided into two categories: a) Examples that God has set. b) The examples given by the polytheists, 2- "Parable": whenever "parable" is accompanied by "kaf", it means illustration and simile, 3, 4 and 5- "description", "exemplary" and "verse" In the light of the context of the verses, the last three functions are obtained by using the context in which "parable" is located.

One of the most important factors related to human health is nutrition. In fact, improper nutrition itself can be the cause of many diseases. Therefore, many diseases can be easily prevented by following the instructions regarding nutrition. Since Islam pays special attention to the health of the human body and soul, it has given special attention to the issue of nutrition and has provided basic solutions for proper nutrition. This descriptive and analytical research sought to answer the question of quiddity, existence and reason of moderation/temptation in nutrition from the perspective of traditions based on the encyclopedia of medical hadiths. The results obtained in this research indicated that according to traditions, the most important and essential factor in maintaining human health is moderation in eating. Compliance with this instruction is an important factor in preventing the occurrence of many physical and mental diseases. According to the traditions, the issue of moderation in nutrition is categorized in two axes: one is the avoidance from fullness, avoidance from eating after satiety, advice to eat less and eating only twice daily and the other axis is about the effects and reasons including: physical effects (constructive effects and harmful effects) and spiritual effects (constructive spiritual effects and harmful spiritual effects).

The theological verses of the Quran have deep and precise meanings; therefore, more than other verses, they have been misunderstood and sometimes misinterpreted, and they have had consequences such as the supply of false ideas and as a result the formation and increase of intellectual and theological currents. Ahl al-Bayt (as) who have the great responsibility of protecting the religion and explaining the school, while interpreting various verses of the Qur'an, they have provided the correct interpretation and esoteric interpretation of the theological verses cited by the sects; and in this regard, they used various interpretation methods in facing the thoughts and interpretations of intellectual and theological currents; based on this, the research with descriptive and analytical method has come out in search of an answer to the question that what were the interpretive methods of Shia imams (pbuh) in facing the theological currents of their era? The most important of those methods were: interpretation of the Qur'an according to the Qur'an, interpretation of the Qur'an with the Sunnah of the Prophet (pbuh), interpretation of the Qur'an with the cause of revelation, interpretation of the Qur'an with reason, interpretation through esoteric interpretation, interpretation of the Qur'an using words, and interpretation of the Qur'an using literary rules. Such Qur'anic efforts of those guardians of religion also show their high interpretive status compared to their contemporary scholars, and it also reveals their great role in the methodical understanding of the Qur'anic verses in order to guide the followers of the Qur'anic knowledge on the methods of receiving its truths.

"Al-Akhbᾱr al-Dakhῑla" is one of the works of Mohammad Taqῑ Shoushtarῑ, which is arranged in three chapters to show forged and fabricated narrations. The third chapter of this work is devoted to supplications, including two parts: "distorted supplications" and "forged supplications". In this part, Shoushtarῑ criticizes distorted and forged supplications, using Qur'anic, narrative, intellectual, lexical, and literary reasons. Considering the great position of supplications in the epistemological geometry of Shi'a and considering the necessity of a detailed and comprehensive evaluation of Allameh Shoushtarῑ's critiques, this research evaluates the distorted supplications of "Al-Akhbᾱr al-Dakhῑla," based on the descriptive and analytical method. According to the results of the research, some criticisms of Shoushtrῑ were incomplete and incorrect. If Shushtrῑ had a comprehensiveness and broad-mindedness in Qur'anic reasons (attention to the sum of the Qur'anic verses and the context of the verses), narrative (formation of the family of hadiths and prayers), intellectual (attention to the variety of intellectual analyses), lexical (examination of the total views of lexicographers), and literary (accuracy in different syntactic aspects), he would not consider some parts of supplications as to be distorted. In addition, even assuming the existence of changes and transformations in the discussed samples, these changes were caused by tashῑf (unintentional change) - not distortion - and there is no solid reason for the occurrence of intentional distortion in them.

The main source of the well-known rule "consorting in an honorable manner" is the Qur’anic command, "Wa ‘āshirūhunna bi al-ma‘rūf (Consort with them in an honorable manner)". With the lexical analysis of the term ma’rūf we find that the meaning of the mentioned command is consorting in a conventional way, not good socializing in the sense of socializing with purity and sincerity. What confirms this view is the contrast established in the Qur'an between honorable manner and harmful (ḍirārī) manner. The authors of jurisprudence rulings have given two main definitions for ḍirār. Some have translated it with the same meaning as harm, and others have translated it as harm and restrain (ḍīq) and constriction (ḥaraj). The result of this inference is that in married life, the creation of an executive guarantee and the legal responsibility of abandoning a “consorting in an honorable manner” is conditional on an unconventional consorting or ḍirārī consorting. As a result, contrary to the definition of honorable consorting provided by jurists and considering it to mean kindness and intimacy in the family, it does not have a guarantee in its application; unless abandoning the good company leads to marital ill-conduct or harmful behavior. This research, with the aim of providing a new definition of the ma‘rūf rule, after collecting the sources in a library manner, has analyzed the data conceptually with a descriptive method.

In Islam, many recommendations have been given to social relations between people. One of the most important of these relationships is establishing a constructive relationship between the members of the community and the patient; Because it is effective in laying the groundwork for the rehabilitation and treatment of the patient.

This research is done with descriptive analytical method and with conceptual and documentary analysis. Propositions that indicate the moral duties of people in the society from the point of view of traditions have been collected, compiled and explained.

According to the traditions, the moral duties of the people of the society were achieved in three areas: 1) medical staff, 2) nurses and patient caregivers, 3) visitors.

By complying with their ethical duties, the treatment staff calms the patient down and accelerates the treatment process. Nurses and caregivers should bear the patient's discomfort with love and try to treat him. Visiting staff bring peace and hope to the patient by visiting them, and they try to meet the patient's needs by being aware of them. When visiting the patient, the visitors are obliged to observe the etiquettes, which include: observing the visiting time, staying together for a short time, being kind to the patient, praying for the patient, visiting someone who has not visited, visiting different patients, holding hands with the patient and saying praise slowly.

The Ghadir event is one of the most important events in the history of Islam and the last general assembly of the Messenger of Allah to introduce his successor in the form of Imamate. The importance of this incident and the status of Wilāyat and Imamate in the Islamic society have prompted many poets, including Persian poets, to introduce and explain this important event in their poems. Kasayi Marvzi, a poet of the 4th century AH, is also one of the Persian-speaking Shia poets who wrote poems using the theme, style, and vocabulary of Ghadir's sermon, and they can be analyzed through intertextual relationships. Intertextuality is a theory that examines the relationships and interactions between texts. According to this theory, each text gives meaning based on the texts that have been read before. The present research, with a descriptive and analytical method, has sought to answer the question, what is the analysis of the intertextual relations of "understanding and grace" in the sermon of Ghadir and Ghadiriyah of Kasayi Marvzi? The results of the research show that the presence and mastery of words and terms in the conceptual field of grace and understanding and the frequency of using and connecting these two words and concepts show their importance in both present and absent texts.

Shahid Motahari is one of the most prominent contemporary scientists. His works are a valuable collection in which various Islamic sciences, such as jurisprudence, principles, philosophy, ethics, history and sociology, have been carefully and deeply studied and researched. One of the wide-ranging topics in his works is the issue of health. Considering the importance of the topic, the aim of the current research is to examine the physical and mental health in religious teachings from the perspective of Shahid Motahari.

This research was carried out with a descriptive analytical method of the type of conceptual and documentary analysis, using the collection of works and notes of Shahid Motahari and referring to verses and narrations. From the research community, the samples have been purposefully written in the note sheet according to the purpose of the research, then the note sheet is placed in the research table and then explained.

The findings of the research indicated that Professor Motahari defined health as the absence of disease and the presence of balance in the body, which is in accordance with the definition of health in traditional medicine. He does not consider health limited to the body. In this research, topics related to physical and mental health in the works of Shahid Motahari have been extracted and explained.

According to Martyr Motahari, the basis of the five commandments in matters such as food and beverages is based on their benefit and harm to the human body, and based on Islamic teachings, health care is obligatory from the point of view of Islam. Also, from his point of view, ethics, mental health, strong upbringing and giving up overeating are effective factors in physical health, and faith, ethics, worship and work are effective factors in mental health.

Moral education of Muslims is one of the basic goals of Quranic and Hadith teachings. Extracting these teachings and explaining them in a methodical way in the form of principles and methods of moral education provides the basis for the knowledge of the moral system in Islam. Among the narratives of Imams (as) and the narratives left by Imam Riḍā (as), there are many statements and reports on the subject of ethics. This research, using a descriptive and analytical method, seeks to answer the question, what are the principles and methods of moral education in the narratives of Imam Riḍā (as)? To answer the research question, his hadiths were extracted, categorized and analyzed. The research findings indicate that the principles of moral education are: Change in outward behavior, inner transformation, continuity and protection of action, modification of conditions, responsibility, grooming, grace, justice, dignity and wisdom. The realization of these principles, methods such as indoctrination to the self, imposing on the self, giving insight, calling to faith, creating duties, reckoning with self, contextualization, change of position, pattern making, facing the consequences of actions, incitement of faith, troubles and trials, beautifying the appearance, embellishment of speech, repentance, evangelize, exaggeration in reward, task as much as possible, warning, punishment in the amount of the fault, neglect, cleanliness and purity of the soul, teaching the wisdom have been identified as a method of getting rid of and treating vices.

During the Imamate of Imam Hādi (as), Ahl al-Sunnah raised controversial theological issues that were incompatible with correct Islamic beliefs, and Imam Hādi (as) clarified and corrected them. This research is trying to analyze Imam’s encounter with some Ahl al-Sunnat’s theological opinions in a descriptive and analytical method. In this research, the encounter of Imam Hādi (as) with Ahl al-Sunnat’s theological opinions has been investigated in four issues: tashbīh (assimilation, anthropomorphism) and tanzih (elimination of anthropomorphic), jabr (predetermination of man’s action by Allah) of humans, the newness and antiquity of the Qur’an, and the succession of the Prophet (pbuh). The findings indicate: 1. in analogy and contrast, Ahl al-Sunnah either presented a physical image of them, or by focusing on their appearances, they failed to explain them rationally. Imam Hādi (as) has criticized both approaches and expressed their reasonable meaning in accordance with the Qur’an. 2. In the issue of predestination and free will, Ahl al-Sunnah believed in predestination and thought that humans lack free will in their guidance, misguidance, and actions. Imam (as) has considered the verses of guidance and misguidance as metaphors, and by denying the creation of actions by Allah the Almighty, he has proved free will. 3. Regarding the issue of the creation of the Qur’an, some of the Ahl al-Sunnah believed that the Qur’an is the word of Allah the Almighty and not created. Others believed in ḥuduth (the newness) of the Qur’an. Imam (as) considered entering into this issue as “sedition” and warned against it. Of course, it is possible to understand the implicit meaning of the Qur’an from his words. 4. In the issue of the succession of the Prophet (pbuh), Ahl al-Sunnah, citing a hadith from of the Prophet (pbuh), believe that the Islamic Ummah agreed on the pledge of allegiance to Abu Bakr. Imam Hādi (as) considered the validity of the argument to be correct when some members of the Ummah do not disagree with others.

Nature is the world of material, movement, and contradiction. The nature of such a world is accompanied by health and illness. From the superficial view, disease only carries evil and destruction; however, from the monotheistic worldview, there is no absolute evil in existence, and in every apparently unpleasant matter, some wisdom and benefits are hidden, and disease is no exception. In the traditions of the holy innocents (pbuth), the wisdom of illness has been discussed. Examining all traditions requires several studies; this research was based on a descriptive and analytical method in order to briefly examine the wisdom of illness in humans from the perspective of some hadiths. The findings of the research indicated that, firstly, the patient's suffering and helplessness caused his soul to be refined. Secondly, in the high stages of faith, illness causes the servant to be close to God. Thirdly, God's precise system is based on punishment and reward; among other wisdoms of disease is punishment of criminals and rewards to believers. Fourthly, sometimes disease causes death. This wisdom of disease is in line with divine laws and traditions governing the material world. Fifthly, illness includes divine forgiveness. In his prayer, Imam Sajjad (a.s.) praises God for the illness that involves God's forgiveness. Sixth, illness causes the heart of a sinful servant to pay attention to God and makes it possible for faith to pass from the tongue to the heart.

From the beginning of the second century to the end of the fifth century of Hijri, more than 250 books or treatises have been written about the virtues of Ahl al-Bayt (AS). One of the most important works authored in this field is Ibn Maghazali's "Al-Manaqib" (483 AD). Abul Hasan Ali Ibn Muhammad Jollabi, known as Ibn Maghazali, is one of the scholars of Wasit city in the fifth century of Hijri.His book "Al-Munaqib" is a relatively comprehensive collection of hadiths in the field of the hadiths of Manaqib and the virtues of Ahl al-Bayt (AS). Considering the importance of this book, the present research has analyzed Ibn Maghazali's report of the virtues of Ahl al-Bayt (A.S.) with a descriptive-analytical method.After examining the documents and content of 479 narrations (in the form of 251 chapters), the findings of this research indicated that Ibn Maghazali's method in document reporting had three important features: mention of the chain of narrations in the book, mention of multiple ways of narrations, and reflection of some historical facts. A hadith in the documents.In the content part as well, in a part of the book, Ibn Maghazali has reported his names in a general way - without mentioning the name of Ahl al-Bayt (PBUH); Another part - which takes up most of the volume of the book - is dedicated to describing the merits and virtues of Imam Ali (AS).The virtues of Hazrat Zahra (pbuh) and Hassanein (pbuh) have been considered in a more concise manner and from other Ahl al-Bayt (pbuh), in only a few narrations, the virtues of Imam Sajjad (pbuh), Imam Sadiq (pbuh) and Hazrat Mahdi (A) has been paid.

One of the concerns of human life is earning a living and providing sustenance. Sometimes this issue goes out of its normal range and causes increasing anxiety and growing concern of human mind and sometimes leads to immoral and unlawful behaviors such as theft, hypocrisy and fraud in search of livelihood which sometimes endangers human mental health and leads to depression and withering. Since Islam is a comprehensive religion, it has micro and macro theoretical and practical plans to ensure the welfare and happiness of human life. Having a monotheistic worldview in providing sustenance is a theoretical way to achieve mental health in the matter of livelihood. The noble book of Nahj al-Balaghah is one of the most important sources which explains this view, so the present study seeks to answer the following question with a descriptive-analytical method What is the role of a monotheistic worldview about providing sustenance in achieving mental health from the perspective of Nahj al-Balaghah? Research findings have shown that at least eleven monotheistic beliefs about sustenance will lead to mental health, including: 1. God's responsibility for the sustenance of all beings, 2. God's responsibility for the sustenance of human beings, 3. Inequality of sustenance, 4. Not achieving more sustenance than the destined one, 5. Not grieving over lost sustenance, 6- Not grieving over not earning a living, 7. Satisfaction with destined sustenance.

 Man is not able to meet his needs alone, and so chose to live in a society, so that each person can contribute to the duties and benefits, and division of labor is established. Just as each member of the society needs to be mentally and physically healthy, the society also needs the health of body and soul as a single body - which consists of members of the society. In religious teachings, both aspects of the health of the individual and society have been taken into consideration. The current research investigates the role of religious and social behaviors in community health, relying on Al-Mizan's interpretation, and is a step in explaining community health from the perspective of religious teachings.

 This research is conducted using a descriptive analytical method with conceptual and documentary analysis. Propositions that indicate the role of social religious behavior in the health of society in the al-Mizan interpretation of the holy Quran were collected, compiled and explained.

 Our findings indicated that factors such as charity, social patience, avoiding boasting, unity, cooperation, piety, enjoining good and forbidding evil have an impact on the health of society.

 Since the society is adorned with religious and social behaviors, the society considers itself responsible for moral, economic, social and political problems and seeks to solve them so that a healthy, dynamic, cheerful, united and prosperous society is formed.

«Intertextuality» is a theory that examines the relations and interactions between texts, shaping a text’s meaning by another text. The Qur’an has always affected the Islamic works, especially hadith of the Imams (AS). One of the hadith texts whose intertextual relation with Qur’anic verses is significantly analyzable is Nahj alBalagha. Among topics influenced greatly by the Qur’an in Nahj al-Balagha is the issue of «the World» (dunyā), so that both texts portrait the World in three images: «the praised world», «the reprehensible world» and «the cause of praise and condemnation of the world». This research, focusing on the subject of «the world» and using the descriptive-analytical method, aims to answer the question, «what is the analysis of the intertextual relations of «the world» in Nahj al-Balagha and the Qur’an?» Findings show that in the example of full textual intertextuality, Imam Ali (AS) used the verse: «’aradītum bil-hayāt al-dunyā min al-ākhira» without changing its structure. In the complete modified intertextuality, two examples are discussed, including, this saying of Imam (AS): «qad khasirta dār al-dunyā wa dār al-ākhira», which has been taken from the Qur’anic phrase: «khasira al-dunyā wal-ākhira», with the difference that there are some changes in the structure of the verse. As for the referential intertextuality, it covers the largest amountک for this level of intertextual relation, three examples are discussed, including the saying of Imam (AS): «khudh min al-dunyā mā 'atāk» inspired by the Qur’anic phrase: «wa lā tansa nasībaka min al-dunyā».

In hadith collections of the two Islamic sects, there are narrations about the life (Seerah) of the prophet. According to these traditions, the Messenger of God struck a person (intentionally or accidentally) and asked the beaten man to pardon him or retaliate. Some scholars have used these narrations as evidence in several jurisprudence branches of Shia. Still, these narrations should be cited after evaluating their isnads and texts. So, by using a descriptive-analytical method, this study aims to examine their authenticity. The findings show that both the texts and the isnads of these narrations are subject to criticism. Accordingly, there are six narrations on this issue; only one of them has an authentic isnad and the remained chains of the transmitters are distorted and weak. Also, their contents can be criticized both collectively and individually. The collective critiques are 1- the disorder in narrations, 2- conflict with the infallibility of the Prophet, and 3- conflict with the jurisprudential rule stating that there is no retaliation for a hit that doesn't cause injury. Individual critiques are related to the first and second narrations; their contents are in conflict not only with the jurisprudential rule of two Islamic sects referring to the intentional injury as the condition of retaliation but also at least with the definite Sunnah. Also, the third to sixth narrations are contrary to the verses and traditions referring to the moral life of the Prophet such as his good temper, kindness and compassion, forgiveness, and humility in interacting with people.

Divine leaders are like other human beings, the most significant difference being that they receive revelation to guide them to monotheism. And it is impossible to make these patterns immortal. Imam Hussein (AS) is one of the most prominent divine leaders that some have believed in him since the time of his martyrdom. One of the methods to deal with exaggeration is awareness of the role of heredity, environment and will in the formation of the personality of Imam Hussein (AS), so this research seeks to answer the question with a descriptive-analytical method that the role of heredity, environment and What is the will in shaping the personality of Imam Hussein (AS) from the perspective of narrations? The findings of the research indicated that, firstly, Imam Hussein (AS) inherited the physical, intellectual and moral characteristics of his father, mother and grandfather. Second, the prenatal environment is the intrauterine environment; Hazrat Fatemeh (PBUH) raised her child with sensitivity. The natural environment has not played a significant role in shaping the character of Imam Hussein (AS) except for its distinctive and miraculous nutrition. In the family environment, three members: the Prophet (PBUH), Imam Ali (AS) and Hazrat Zahra (AS) have been effective. There were no peers and friends who were on the same level of influence on that Imam except Imam Hassan (AS). There can be no contribution to the culture and education of that era, because the family of the Imam and himself were responsible for changing it.

Physically handicapped people, due to their disability, are naturally unable to perform some of their devotional duties. In religious teachings, based on the rule of negation of hardship and the rule of burdensome duty, the religious duties of physically-disabled individuals are legislated in proportion to the physical ability. Awareness of the disabled about this matter provides the ground for their interest and commitment to do their religious duties. Therefore, the present study, with the aim of explaining some individual and social devotional duties of the physically disabled in religious teachings, sought to answer this question with a descriptive-analytical method " From the point of view of verses and hadiths, how should the disabled perform some individual and social worship duties?". According to the findings of research in verses and hadiths, at least the quality of performing four individual worship duties of the disabled, including Prayer, Hajj, duʿāʾ, and learning religious issues, and the quality of performing their four social worship duties, including Adhan, congregational prayer and congregation imamate, jihād, and martyrdom, has been spoken. The performance of these duties will bring peace of mind to the disabled, and they will be able to resist the onslaught of despair and possible depression in the light of continuous communication with God Almighty in the form of certain acts of worship and will overcome the problems caused by the disabled..

One of the most challenging issues in Qur’anic and hadith studies is concerned with the narrations that refer to the distortion of Qur’anic verses. Among them one may points to the famous narrations speaking of the Qur’anic “Rajm (shooting)” verse. Reporting and accepting these narrations, many Sunni exegetes proposed the theory of Naskh al-Talāwah (abrogation of reading). Findings of this research show that: 1) Among 58 Sunni exegeses that have reported the narrations there are three approaches: a- abrogation of reading and non-abrogation of the command: 40 exegeses, b- reporting narrations without comments: 12 ones, c- doubt in the authenticity of the narrations: 6 ones. 2) The common feature of the sanads of all narrations is that they end with Companions, i.e. there is a possibility of applying Companions’ opinions. 3) The content of the narrations of the Rajm verse is criticized by Qur’anic, narrative, jurisprudential, intellectual and literary arguments. 4) It seems that the narrations of the verse are rooted in the Torah, which have found their way to Islamic sources as well.