سید کاظم طباطبایی

The enemy's main strategy for influence is to influence the "thoughts of the people" so that by bringing them along, they will achieve their goal which is "overthrow the Islamic system". Even with the influence of the enemy, there must be an "explanation" of divine and revolutionary teachings to influence people's thoughts and guide them in the right direction. Of course, effective explanation has requirements, the most important of which are: "media and artistic rhetoric", "using the capacity of revolutionary believers" and "coherent organizational work". In this research, which has been done with analytical-descriptive method, it has been tried to explain the necessity and importance of the issue of "explanation" by referring to the verses of the Holy Quran and the traditions of Ahl al-Bayt (a.s.) and "requirements of effective explanation" should be examined.

Many of the teachings of Islam related to others have been organized and one of the most important teachings of this school is to meet the needs of the people. The present research, while emphasizing the capabilities of religious texts in the production of knowledge, seeks to investigate the effect of counting blessings on meeting people's needs based on the hadith "The needs of people are for you from the blessings of Allah, peace be upon you". This research with descriptive-analytical method and survey of double steps; In a lawful process, from the path of scientific formulation of the teachings of the Quran and Hadith, he went to the deep understanding of Hadith using the reverse movement. The result of the present research shows that some people, due to their situation, are referred by people to fulfill their needs, and therefore they get bored. The center of gravity of hadith in this matter is the word "blessing". The cause of boredom is "appreciation" of people's needs. Man's avoidance or tendency to meet people's needs happens when a person focuses on measuring people's needs. In social situations, nursing is one of the professions that is exposed to such incidents.

There is a common belief that besides the Quran, the prophet of Islam had the mission of delivering a second revelation collection i.e., tradition/Hadith. In other words, there are two types of revelation; one is the recited (al-Matlow) revelation that is the Quran, and the other is the non-recited (Ghayr al-Matlow) revelation which is "the tradition/ Hadith." The exact study of this theory in the course of the Islamic evolution shows that its basis goes back to Muhammad ibn Idris al-Shafi'I and he can be considered the creator of the theory of 'Dual Revelation' in Islam. This theory was initially put forward in support of the sect of the traditionists, but gradually with their increasing dominance, it became an undeniable fact. In this article, the formation of this theory has historically been analyzed. The findings show that this theory is only a reinterpretation and has been proposed following the reconstruction of the past and in a context of the sectarian competition, to gain authority.

Verse 84 of Surah Al-Isra represents most essential basis of human deeds in the word “Shakilah” (manner), where it says “Say, each works according to his manner …” There are only the two words of “Shikl” (form) and “Shakilah” (manner) from the root word of “Sha-ka-la” in the Holy Quran, while the majority of commentators and lexicographers offer quite different definitions for the word “Shakilah”. Of course, some definitions are figurative. Lexicographers’ attempts to find a collective meaning for the root word of “Sha-ka-la” have yielded no results thus far. Some lexicographers have presented “likeness” as a synonym for the Arabic root word, but it is not that much accurate. This paper intends to apply semantics and resort to etymological studies to explore semantic components of the root word of “Sha-ka-la” in early Arabic languages to find how these components have established links with the concept of “Shakilah” in Arabic language. In the light of this method, we have indicated how intrinsic and extrinsic semantic components in the root word of “Sha-ka-la” have found their way from the early Arabic languages to the contemporary Arabic language and how they affected the meaning of “Shakilah”.

Hadith, as the most important source of religious teachings after the Holy Quran, encounters many intentional and unintentional challenges. The issue of forging, as the most serious challenge, has been a part of the discussion of the science of hadith. The discipline of investigating forged hadith among the Sunni scholars has been in progress from the 5th century AH to the contemporary period and many works have been written in this regard. The application of the historical approach in the analysis of what is related to the phenomenon of hadith forgery in the later centuries can show a comprehensive understanding of the developments that took in the first and middle centuries. This article deals with the changes and developments in the style of the works titled "al-Mawḍūāt" (The collection of forged hadith) in recent centuries, relying on significant works from the 10th century AH to the contemporary period. Therefore, at first, the reasons why such works continuously emerged in the Islamic world, including the cultural and political contexts in these centuries, have been discussed, and then with reference to the central discourses in this period, including "discourse of critique of baseless hadiths" and "discourse of critique of extremism in finding forged hadith process".

The occultation's tradittion of Imam Musa-Kazim are among the most important Sources of Mahdism's thought. These tradittions have sometimes reached us in addition to hadith books and sometimes in monographs. Waqifite, is one of the sects that during the three centuries of activity - the second half of the second century to the end of the fifth century AH - had a great influence on the transmission of the tradittions of occultation to the heritage of Shiite hadith. Due to the Pioneering narrative by Waqifite;this is necessary Study the approach of Imami scholars to the Waqifite's tradittion in the occultation's tradittion This article tries to study the chain and textual content in the traditions of the occultation through the historical method and through examination of the document and the text of narratives, to show the approach of Imami scholars to Waqifite narrations and show that Imamiyya is not indebted Waqifite in the field of occultation and Imami scholars avoided Waqifite's tradittion as much as possible and what caused the entry Extensive volumes of Waqifite's tradittion on the Imami occultation's tradittion have been No'mani's special attention to Waqifite's sources.

Traditionally, researchers have regarded documents and texts as two complementary methods in evaluating or criticizing narratives. However, considering the inherent problems associated with the narratives underlying the occasion of revelation (Sabab al-nuzūl), the most reliable and at the same time challenging way to obtain reliable narratives is to employ them as a way of obtaining a proper understanding of the Qur'anic verses. Consistency or inconsistency with the Qur'an, authenticity of a narrative, historical reports and discoursal requirements are the main criteria frequently used by Qur'anic scholars to confirm or reject narratives underlying the occasion of revelation, which have been inspired by the indicators proposed in the traditional Islamic narratives and sciences such as Fiqh al-Hadith, Ekhtelāf al-Hadith and principles of jurisprudence. This paper, while introducing these criteria, reviews their methodological flaws with respect to the structure and application and presents some suggestions on how to address them. The privative, passive and incoherent approach in applying these criteria and the incompatibility of these criteria and rules with the historical nature of the narratives underlying the occasion of revelation are the major structural problems in this area. Further studies on the occasion of revelation and designing affirmative, active and coherent methods for assessing narratives underlying the occasion of revelation can be a step forward in overcoming shortcomings in this area and exploiting its capacity on a large scale.

The search in the Sources and chains of Imamiyah expresses that the Imāmī scholars have identified a considerable part of the traditions of occultations from the Waqifites narrators and their books. Sect's Waqifites narrated some of the narratives according to their religion, meaning, distortion or distortion. Therefore, some of the traditions that have entered into the Imamite's narrative through the Waqifites, when confronted with other narratives, create contradictions. This article tries to study the chain and textual content in the traditions of the occultation through the historical method and through examination of the document and the text of narratives. In this study, the contradiction of some of the traditions of absenteeism is explained, and unwarranted interpretations of narratives are prevented.

<p>In tradittional's sources, there are hadiths about the signs of the emergence, one of the sources of these hadiths is through the Sect's Waqifites, because this Sect, in order to convey its religion, some of the hadiths, Fragmentation or distortion, the study of their hadiths requires more precision. One of the signs of the emergence that has been emphasized in the Imāmī tradittion is the disagreement between Bani Abbas . It sign is serious damage and improper adaptation in the Mahdaviyat Doctrine.</p><p>
This article seeks to demonstrate in a historical metod, through the examination of the document and the text of the narrations, that the narrations that Bani Abbas discriminates as a sign of advent, is forged by the narrators of the victim to legitimize the rule of Bani al-Abbas, and to be a sign. It is false for the emergence.</p>

There are a lot of hadiths regarding the life and teachings of Jesus in the Shiite hadith collections. A large number of those hadiths deals with a comparison between the life and personality of the Shiite Imams and those of Jesus Christ. This comparison is sometimes a general one, just like a comparison of the Prophet Muhammad’s successors and those of Jesus, and sometimes is a specific one, like comparison between Imam Hussein’s personality and that of Jesus. These hadiths show, on the one hand, the pious look of the Shiite Imams to Jesus and his teachings and, on the other hand, asserts that Jesus believes – from the eternity – in the Welaya (authority) of the Shiite Imams. This similarity is such that the reader feels, on the one hand, that Jesus was just like a Shiite Imam and, on the other hand, that each of the Shiite Imams was an independent Messiah. Investigation of those hadiths assists us in a better understanding of Jesus’ life and personality as well as the Shiite Imams’ life and personality, and prepares the ground for a close relationship between Islam and Christianity. It also recalls the fact that the Prophets and the divine saints were spiritual brothers with no conflict with one another; thus, the believers must interact with them in a brotherly manner.

82 Nawader’s writer in AL-Fehrest of Ibn Nadim and 272 people in Al-zarieh Show the culmination of the recalling as one of the methods of writing, in the time period of the 2nd to 4th centuries, in various sciences,especially in the history of hadith. Now, the problem is that the authors of their title called “Nawader” on their books; sometimes they wrote the book "Independent Al-Nawader"; sometimes part of their book was "Bab al-Nawader or Bab al-Naader". For this purpose with the approach of historical semantics we have used the word Nawader in the knowledge of Hadith and mixed sciences in both lexical and idiomatic analysis. Then, by examining the examples of the Al-Kutub Al-Arbʿah we have intended to obscure the notion of ambiguity. To show what are the most commonly used meanings of the “Nawader” ofAl-Kutub Al-Arbʿah; and in which verses are in common? In historical semantics in particular,the word "Nader or rare" has been used since the time of Imam Baqirand Sadeq (AS) in the discussion of the conflict of twonarrations, and the derivatives of this term can be seen in anarrative of the second caliph. In the study of Al-Kutub Al-Arbʿah .The most useful examples of the al-Nawader and al-Nader al-kaft and Al-Faqih, It seemed like Ziyadat or Mostadrak, hadiths dispersed in Abwabeb, a book such as Al-Sum not a particular book of that book, shaz Hadit and subscribe,Which is shared by Tusi's "Zayadat", at least, in the meaning of the scruples and dispersed hadiths, but only Bab al-Nawader in theavailable in Tahzibeyn shibenapparently more contains shaz Hadiths.

The purpose of Study was  the Effectiveness of Mindfulness on Attention in Attention Deficit/ Hyperactive Disorder children. The design of the study was quasi–experimental, and of pretest- posttest with control group .The statistical population comprised between 9-12 children with attention deficit hyperactivity disorder (ADHD) The research sample consisted of 30 child  that were selected by the available sampling method and randomly assigned to experimental and control groups. Integrated visual and auditory ( IVA ) and Persian paper and pencil Cognitive Assessment Package( PCAP) scales were used. The experimental groups received  eight 90 minutes sessions of mindfulness  training each week while the control group received no specific intervention. After 8 weeks The results indicate that mindfulness training on Attention of children with ADHD was effective and children of experimental group Showed significant increasing in visual and auditory attention and response control increased significantly.

Etymology, by creating historical look at the changes of words and their meanings in ancient languages as well as trying to understand its logic, is one of the most important branches of diachronic linguistics. This is also the most important method for correcting the viewpoints of philologists in homonymy or polysemy and has a key role to realize the real and figurative meaning of Koranic words.The science of etymology doesn’t let the researchers of other fields of humanities such as Koranic ones to study in this area as the field needs to find the root of the words in the mostancient languages as well as the formation of words structure which itself requires learning the ancient languages and familiarity with phonetics, borrowing, morphological changes as well as semantic changes and complicated analyses.Research ahead as a case study analyzed the term 'inheritance' through the etymological methods and investigated that through ancient Semitic languages as the Akkadian, Assyrian, Hebrew, Syrian, and Ethiopic. It also shows that different meanings of the root " æÑË" enjoys a semantic comprehension and the existing dominant discourse in the interpretations introduces the read meaning of the word as “dead stick” with theological semantic load and considers other meanings in the heritance as synecdoche is not accurate.

From the perspective of scholars of hadith, accepting and trusting the narratives of a narrator depends on a variety of factors, lack of each result in distrust. However in special conditions, some of these inconveniences can be ignored and the narratives can be sentenced to correctness. Among these factors, lying and having reputation in heresy due to the great damage which imposes on the justice of narrators are the ones that according to scholars of both Shia and Sunni sects, without any exception, lead to distrust in a narrator’s narratives. In this article, reflecting on evidences in infallible Imams (PBUT) narratives and studying the statements of the experts on narrators (Rijal)., this theory has been proven that the two factors of lying and having reputation in heresy, can be seen more than all the Shiite narrators, in the extremists (ghalis) and therefore their fame for these two attributions is the most important cause of their weakness.

Discourse analysis attempts as methodology to discover the interactions of language with intellectual-social structures within written and oral texts, as well as to study the meaning formation in relation to intralingistic and cross-linguistic factors. In other words, the conditions of meaningfulness are called discourse. This method has been achieved as the outcome of studies conducted by scholars from different fields, including the linguistics. Some parts of the Holy Qur’an and the traditions have found meanings and functions in the contemporary era that are different from those at the original time of their applications. Such meanings and functions are only understandable through the consideration of a variety of backgrounds for their formation, ranging from the cultural, to the political and the social. The concepts of oppression (istiz‘āf) and arrogance (istikbār)
are as such. Because of being located in conditions such as the predominance of Marxist and anti-imperialist discourse in the years before and after the Islamic Revolution, these concepts have been understood in ways different from the conditions of meaningfulness in the context of the Holy Qur’an, and the same understandings have been assimilated in the contemporary interpretation. The present research applies the methodology of discourse analysis, examines the conditions for meaningfulness of the two concepts in Qur’anic verses and traditions, and compares them within the meaningfulness conditions of Marxist ideas prevailing in Iran during the 60s and 70s and the anti-authoritarian and anti-colonial thoughts predominant since the late 70s to the present time. We thus attempt to demonstrate the process of semantic changes and the functions of these concepts.

I n the 2nd and 3rd centuries AH, it is mentioned 8 books with the subject of the differences of the masahif of al-amsar (Iraq, Sham -Syria- and Hijaz). Although these books have not conveyed us but their subjects (subject matter) is presented (reflected) in the next sources of the science of rasm al-mushaf and qira’at (the method of recitation of the holy Quran). The differences of the rasm-ul-khat (scripts) of the masahif of al-amsar can be divided in to two types: a. the differences do not cause the differences in qira’at (the method of recitation of the holy Quran) like record of “ی” or absence of it in the word of “ائتونی” / “ائتون” b. the differences cause the differences in qira’at (the method of recitation of the holy Quran); it includes the omitting or adding a letter or replacing a letter with the another one. The whole differences in the 2nd type are 54 cases. By now, there is no comprehensive point of view about its reason, time of its revelation and its effects on qira’at (the method of recitation of the holy Quran) or its impressionability from qira’at. Most of the ulama of mutaqaddimin (predecessors) believe that Uthman the 3rd caliph (c. 579 - 17 July 656) ordered to record them in the masahif of Imam but there is not this subject in the traditions (revayah) of collecting the noble Quran at the period of Uthman and from the other side, this work is in conflict with (contradicted) Uthman’s purpose to unite the Umma (Muslim community) in a single mushaf.

By upcoming of the fabrication of hadiths and its penetration into hadith resources، distinction between the original and fabricated hadiths became one of the important priorities of hadith scholars. One way to achieve this end is to study the masters of hadith and try to discover the characteristics of each narrator. In the periods near to the origin of hadiths which is also near to the time of the holy Prophet، this task was easier since knowing the narrators was done either without any intermediary or just a few ones. From the third and fourth century onward، scholars of hadith and narrations wrote some books in which they gathered and recorded the narrators and their characteristics so that there existed a resource for those who wanted to study this subject. In introducing the narrators، they sometimes used some terms that were not clear. Today، understanding and discovering the referents of these terms is one of the responsibilities of the scholars of jurisprudence and hadith. One of these terms is «salim al- Jobnah» which was used for some narrators by some Imamite scholars of biographical evaluation. In this study، after surveying the views of the scholars of hadith regarding the meaning and referent of this term، and by considering the terminology and the accompaniment of this term with others، also، by taking into account the similar phrases and terms in the literature of both Sunni andImamite biographical evaluation، an attempt is made to reconsider the meaning of this term and show that what is meant by it is the narrators'' righteousness of the character.

The Holy Prophet founded the recitation and inscription of the Holy Qur’an and also the education system of the Quran for better understanding the Quran. According to the occasion of issuance of Hadith "seven letters", the Holy Prophet, not only, approved the Recitations of the Quran due to seven Arabic accents and dialects of Muslims; he acclaimed spreading of the Quranic readings in three areas: morphology of the words, verses, and chapters. Morphologic reading of the Qur’an are symbols of generative and dynamic the language of the Qur’an; companions employed them by the verses or new structure retrieved from the language of the Qur’an. This article is based on this approach, the collection and compilation of the Quran organized in the prophetic period and that has been supervised by his holiness and his teachings. After the death of the Holy Prophet, when companions were aware of morphologic reading of the Qur’an, Umar Ibn al-Khattab proposed Abu-bakar to collect them, but at the same time, during his caliphate prevented the spread of this recitation. After him, Uthman Ibn Affan extirpated companion written text and booklet containing their recitation in Medina to remain the standard orthography and written text of the Quran.

The verse 24 of Surat al-Nisā’ (Women) which is also known as Āyat al-Mut’a (The verse legalizing ‎temporary marriage) is one of the most controversial themes discussed by Shiite and Sunni ‎commentators of holy Quran. In addition to its interpretation, the traditions received about its ‎meaning in which the verse is recited in a different form and with extra wordings while attributing the ‎reading to some companions and Imams have caused this verse to become significant in this aspect as ‎well. In this essay, after analyzing the texts and Isnads of the traditions mentioned in Shiite sources, ‎mentioning the views of great Shiite exegetes in different eras, reviewing some of the Sunni narrative ‎exegeses and narrating the views of some Western scholars, I have tried to acquit the Shiite of the ‎charge of believing in the distortion of Quran and to reject the traditions attributed to the Imams ‎reciting the verse with different wording‎.