dr. ali rad

A key challenge facing modern hadith scholars engaged in contemporary hadith studies is the lack of explicit reference by Sheikh Ṭūsī to the content and substance of the hadith-based evidences underlying his rulings in Kitāb al-Ḥudūd of Al-Khilāf. Specifically, in Issue 18 of this work, it remains unclear which traditions he relied upon, as he merely employs the vague and generalized expression wa-akhbāruhum ("and their reports") without citing the sources of these hadiths. This issue is not unique to Issue 18 but is present in several other rulings throughout Al-Khilāf, creating a broader challenge for textual interpretation. Thus, it is imperative to adopt a scientific approach and establish a methodologically sound and justifiable framework for addressing this challenge. The primary objective of this research is to elucidate the principles and systematic process for retrieving, analyzing, and deducing the probable hadith-based evidences for this specific issue. The model developed here serves as a test case, offering a methodology that can be applied to similar issues within Al-Khilāf and other early Imāmī legal compendia.

The Myth of Bukhara is an extensive study that critiques the exaggerated portrayal of the figure of Bukhari, the author of Al-Jāmiʿ al-Ṣaḥīḥ, by contemporary Salafi scholars. These scholars have resorted to exaggeration regarding Bukhari’s scholarly status in contrast to the critical approach to Bukhari. This study is part of the larger work The Myth of Bukhara and specifically critiques Sīrat al-Bukhārī by Abdal-Salam Mubārakfūrī, one of the primary sources of the book Al-Ṭu'ūn wa Shubahāt al-Shīʿah al-Imāmīyah ḥawl Ṣaḥīḥ al-Bukhārī wa al-Radd 'alayhā, which is the latest and most prominent Salafi work defending Bukhari. In the conclusion of his book, Mubārakfūrī describes Bukhari’s scholarly circle as having characteristics of authenticity and fame, widespread across the Abbasid state, with diverse and comprehensive teachings, the attendance of 20,000 students, and the participation of intellectual elites in Islamic sciences. The outcome of Mubārakfūrī's argument is the unparalleled and incomparable nature of Bukhari’s scholarly circle, which, like his book Al-Jāmiʿ al-Ṣaḥīḥ, is irreplaceable. This article, using a critical analysis approach, reveals the flaws, challenges, and shortcomings in Mubārakfūrī’s portrayal of Bukhari’s scholarly circle. It uncovers the underlying motives, hidden goals, and ideological causes behind Mubārakfūrī’s exaggerated portrayal, proving that this image represents one of the most prominent examples of exaggeration in his work.

Guardianship and citizenship among Arabs changed from a system based on blood and lineage to an institution based on faith with frequent expressions of the Holy Qur’an. However, the Qur'an has not stated anything against the guardianship legal procedures that existed before Islam. How should this silence be interpreted next to the tremendous visionary and political revolution that has created in the pre-Islamic guardianship system? The current research has reviewed the issue of the legislative model of the Qur'an in the system of guardianship and citizenship with descriptive-analytical method. Investigations show that the Qur'an in the very first step of its revelation confirmed the pre-Islamic procedures of citizenship rights with its silence, and later, only to correct some rejected decrees such as adoption, Qur’an made foundational statements. The result is that in the combination of these silences and Qur'anic statements, the legal aspect of guardianship has been formed in Islam and the citizenship status of believers, infidels, non-Muslim subject, infants, slaves, freed slaves and natural and national apostates has been clarified.

This research is part of the book Ostorah-ye Bukhara (The Myth of Bukhara), which critiques the exaggerated and overstated portrayal of Muhammad ibn Ismail al-Bukhari in the book  Sīrat al-Bukhārī  authored by Abdul Salām Mubārakfūrī. This book is one of the sources referenced in Dr. ‘Azzazi’s work (an outstanding doctoral thesis from Al-Azhar University, Egypt). The central focus of this article is the critical review of Mubārakfūrī’s exaggerations regarding Bukhari. In the conclusion of  Sīrat al-Bukhārī , Mubārakfūrī uses metaphors and analogies to depict Bukhari's teaching in a grand school with multiple entrances. This article critiques this symbolic "Bukhari School" as one of the prominent examples of exaggeration in Mubārakfūrī’s work, highlighting its flaws, challenges, and shortcomings. It uncovers the underlying motives, hidden objectives, and ideological reasons behind Mubārakfūrī’s exaggerated portrayal of Bukhari. The findings of this study show that the image of Bukhari as a renowned teacher with the most crowded teaching circle in the Islamic world suffers from historical anachronism, contradicts historical data, presents a self-defeating notion, and is inconsistent with Bukhari’s scholarly journey. It does not align with the scientific trajectory of Bukhari and conflicts with the principles of local historiography. This writing, as part of the series The Broken Ladder, argues that Mubārakfūrī’s  Sīrat al-Bukhārī  is nothing more than a "Hyperbolic Account" (a book of exaggeration) about Bukhari's character and thought. Exaggeration is a persistent theme throughout the book, offering a mythical and legendary portrayal of Bukhari's persona. This exaggerated narrative has also permeated ‘Azzazi’s work, making it a mere repetition of Mubārakfūrī’s exaggerations.

If we acknowledge that the “father’s rights over the child” was a recognized and influential legal concept in the legal context of the Qurʾān, how does the Holy Qurʾān address and engage with this established norm? This question’s answer can illuminate how the Holy Qurʾān addresses the pre-existing legal systems. Therefore, the present article has tested the hypothesis of the “authoritative presupposition” of the Qurʾān in legislation within the framework of the concept of paternal ownership. In conclusion, it seems that from the very first step of its revelation, (Arabic: ,النزول Romanized: al-nuzūl) the Qurʾān has “confirmed” the notion of paternal ownership with its silence, and subsequently, it has only provided “authoritative” statements to correct some of the rejected consequences of that notion. The rights of a father regarding the marriage of his child, the father not being subject to retribution for the murder of his child, the permissibility of usury involving the father and child, the precedence of the grandfather’s guardianship over that of the father, the involuntary release of the father, the non-application of the theft punishment on the father, and several other similar rulings all stem from the notion of paternal ownership, which has been authorized by the silence of the Qurʾān. In light of this authoritative silence, it appears that “Sunnah” (Arabic: سنه) has only the duty to clarify and elaborate the legislative model of the Qurʾān concerning this notion and has not legislated alongside the Divine book.

This article is a section of the book "The Bukhara Myth" and critiques the book " Sirat al-Imām al-Bukhārī " (The Chief of Jurists and Imam of Hadith) authored by Abdul Salam Mubarakfuri. Mubarakfuri's book is one of the sources cited in the book "Ṭu’ū'n wa Shubuhāt al-Shi'a al-Imāmiyya hawl Ṣaḥīḥ al-Bukhārī wa al-Radd 'alayhā" by ‘Ādil ‘Azāzī, which was recognized as the best doctoral research in Hadith sciences at Al-Azhar University in Egypt. Therefore, the critique of Mubarakfuri's book also serves as a critique of ‘Azāzī's research. This paper, after introducing Mubarakfuri's lineage, education, teachers, efforts, inclinations, publications, and academic standing, focuses on the book's title, its context and authorship, sources and references, approach, and its Arabic translation. The research concludes that Mubarakfuri was relatively unknown before the publication of this book and that his knowledge did not warrant the scholarly title of "’Allāmah." This title was conferred by the Arabic translator of the work, influenced by the critical climate against Bukhārī at the time of the book's publication, to enhance the book's credibility. Similarly, the book's title was distorted, with the term "al-Imam" added between the main title and the subtitle ("The Chief of Jurists and Imam of Hadith"). The subtitle of the book also attempts to challenge the view that Bukhārī lacked jurisprudence and ijtihad; the book's original Urdu title was "Sirat al- Bukhārī," which underwent significant changes in its Arabic and English translations.

The theory of the subordinate integration of the Qur'an is based on two important components: the innateness of the integration and the conditionality of its objectification in the period after the demise of the Apostle of Allah. According to the first component, integration is the inherent and innate feature of the Qur'an, which God has institutionalized it in this book with His knowledge and wisdom. The second component emphasizes the proposition that after the demise of Prophet Muhammad (S.A.W.), access to the integration of the Qur'an is conditional upon referring to the ‘itrat (progeny of the Prophet) in order to discover and objectify integration. This theory has been applied by Ahl al-Bayt in many instances and their ability to objectify the integrity of the Qur'an has been accepted by other scholars. The applicatory examples prove that it is not possible to access the integration of the Qur'an without ‘itrat. This article deals with the description of the nature, achievement, principles of the theory of the subordinate integration of the Qur'an and presenting examples of its application in the interpretation attitude of itrat.

In recent years, attention to the “contemplation in the Qur’ān” category has increased and has become a unique and frequent term in the Islamic world. Some contemporary Shiite Qur’ānic scholars have introduced Tafsīr al-Mīzān as a standard contemplationist writing. Of course, the reasons for this claim have not been clearly stated, and it seems that the proposition has been considered so self-evident and clear that there is no need for any argument! The following article, with the analytical-descriptive method and by examining dozens of works in the field of contemplation after analyzing the hidden or probable evidence of this view, emphasizes the inadequacy of this claim. ‘Allāma Ṭabāṭabā’ī, despite being aware of the exegetical approaches, named his work “tafsīr” and paid attention to the interpretive tradition of the past commentators, and unlike the works of the exegetes, he followed the conventional steps of interpretation in terms of the components of the method of interpreting the Qur’ān by the Qur’ān. Based on this, some similarities and convergences with the contemplationists in terms of backgrounds, foundations, methods, or results could not be a proof of al-Mīzān’s “contemplationistness.”

Among the criticisms of Mohammad ibn Ismā’īl Bukhārī, the author of the book "al-Jāmi' al-Ṣaḥīḥ", is the refutation and invalidation of his fatwa regarding the prohibition and sanctity of marriage between two infants who have been nursed by the milk of the same animal during the period of fosterage. This fatwa led to Bukhari's expulsion from Bukhara and became symbolic of his deviance in Islamic jurisprudence. This fatwa's attribution to Bukhārī is ancient and venerable in Sunni jurisprudential-historical sources. Alongside the criticisms of Sunni scholars on this fatwa, in recent centuries, some Shia researchers have also criticized this fatwa, highlighting its weaknesses and flaws. The defence of Bukhārī's issuance of this fatwa denies its authenticity, attributing it to opponents of Bukhārī and considering such deviant and flawed fatwas as an undermining of Bukhārī's jurisprudence. Among the recent defenders of Bukhārī is Dr. Nabīl Balhī, who, in his recent research, not only denies the attribution of this fatwa to Bukhārī but also provides a rebuttal to criticisms by Shia researchers against the fatwa attributed to Bukhārī. Balhī has reintegrated the issue of fosterage from Shia jurisprudential heritage similar to the fatwa attributed to Bukhārī, thereby considering the criticisms levelled against Bukhārī's fatwa as an intrusion into Shia jurisprudence. In part of his research, he refers to the fatwa of Qāḍī Ibn Barrāj, a Shia jurist from the 5th century, who declared the consumption of animal meat which consumed milk from a human after birth, as reprehensible. Balhī, through a comparative approach of these two fatwas, warns Shia critics of Bukhārī's Ṣaḥīḥ collection to refrain from criticizing Bukhari, as similar contentious fatwas exist in the heritage of Shia jurisprudence. The main issue of this article is to validate Nabīl Balhī's research methodology and his presuppositions in critiquing Shia jurisprudence, with a focus on Ibn Barrāj's fatwa, analysed through a critical analysis approach.

Verse 48 of al-Qaṣaṣ Surah is dedicated to the magic of reading the Torah and the Qur'an by the Mecca polytheists. In the next verse, God challenges the guidance of these two heavenly books in opposition to the polytheists' revealed authenticity denial of the Torah and the Qur'an and he validates the credibility and authenticity of these two books revelation. In the historical process, the idea of demystification of the pre-Qur'anic revelation books was formed during the first four centuries from the debates between Muslims and the People of the Book. This concept, as a principle, influenced many Qur'an commentators the thought in the middle ages until the contemporary period. In this way, it was promoted from an idea to an interpretive paradigm, and in the interpretation of these two verses of Al-Qasas Surah, it emphasized the distortion, demystification of the first Torah. The main problem is the critical analysis of this interpretation paradigm and it aims to show how the common interpretation of these verses did not allow the rival theory interpretation to emerge. Based on the competing theory, the first Torah is challenging from the Qur'anic point of view, and believing in its miracles is an original Qur'anic teaching that was accepted in the light of the commentators’ famous paradigm. The article achievement is to emphasize the revision of the famous paradigm narrative and pay serious attention to the competing theory interpretation of Al-Qasas surah, verses 48-49. The findings prove that with the new approaches’ emergence in the history of interpretation studies, commentators' famous theory in the interpretation of the mentioned verses is facing the challenge of being ideological and effective from the theologians' paradigm. Therefore, its authenticity is distorted and there is no way other than turning to the rival theory as the standard theory and alternative theory.

Contemporary orientalist research on Al-Kāfī by Kulaynī has experienced various periods with diverse approaches. However, analyzing the trend and outcome of this discourse in the recognition of Shia hadith is indicative of the fact that this trend is still in its early stages in understanding and evaluating Al-Kāfī by Kulaynī, and there is still a long way to go before reaching outstanding and excellent research in analyzing and criticizing this Shia hadith book. Therefore, a comprehensive, outstanding, and superior monograph on Al-Kāfī studies by orientalists has not yet been presented, and the number of orientalists who have engaged in research on Al-Kāfī by Kulaynī is not abundant. This is itself the result of various factors, including the belated attention of the West to a proper and deep understanding of Shia Islam, which has affected the abundance and quality of their research content in Shia studies, particularly research on Shia hadith communities such as Al-Kāfī by Kulaynī. Contemporary orientalist research on Al-Kāfī by Kulaynī can be distinguished into three distinct historical periods: the period of poverty and the shortage of knowledge, the period of reflecting in selected topics, and the period of transformation in approach and issue. Orientalist research on Al-Kāfī by Kulaynī is divided into two discernible approaches: critical and skeptical approach, and neutral and purely scholarly approach. Figures such as Wilferd Madelung, Andrew J. Newman, Robert Gleave, Tamima Bayhom-Daou, etc., are among the most important orientalists who have published research on Al-Kāfī by Kulaynī in the form of encyclopedia entries, independent articles, and essays from books. Analyzing the main themes of these research works is the main issue of the present research.

The term "Qalb" refers to the deliberate inversion of a portion of the Isnād or content of a hadith in various forms, which has been a significant focus of scholars in the field of hadith criticism. Hadiths mixed with inversion are not reliable for citation, as intentional inversion of a hadith can lead to the weakening of the narrator and is known as one of the reasons for abandoning such narrations. One of the challenges of inverted hadiths is the issue of exceptions, as using inverted hadiths serves as a method for testing the reliability of narrators and jurists. This article critically examines and evaluates this important aspect in the history of Muslim hadiths.

There are some reports in the hadith tradition of the Imams that the Ahl al-Bayt (as) have been introduced as the true example of the Arabs and the superior race, and that their Shiites have also been introduced as Arabs or as "Mawlawi."In contrast, their enemies have been described as Bedouin and non-Bedouin.The authors of the present study aim to achieve a correct understanding of these hadiths by compiling a "hadith family" and applying the method of historical discourse analysis, and to explain the main purpose of these hadiths in the socio-cultural context of the date of their publication.Using these two methods in the analysis of the mentioned hadiths, it is obtained that words such as "Arabs, Arabs, Mawlawis and non-Arabs" in these hadiths, their literal meaning is not the main purpose, but their idiomatic meanings are considered.It is the infallibles who observe the superior position of faith and knowledge of the Ahl al-Bayt and their Shiites,and the moral deviation and degeneration of the faith of their opponents;On the other hand, such narrations have been issued and reflected in the face of a rival discourse that sought to promote the discourse of the superiority of the Arab race over non-Arabs,

The series of notes published under the title " Ṭūmār " in each issue of Ayeneh Pazhuhesh encompasses content in the field if Islamic studies and book critiques. In the first issue of Ṭūmār, the following titles are presented:  "Necessary Components of Cultural Transformation: A Look at Recent Cultural Challenges in Iran" "An Interdisciplinary Look at Sexual Chastity" "Religion and Cultural Authority and its Role in Global Geometry" "Excerpts from a Book Review Session: 'Religion and Cultural Models' by Dr. Alireza Qaeminejad"

The main issue of this article is a critical analysis of the approach and content of the book " Criticisms and Doubts of the Imami Shia Against Ṣaḥīḥ al-Bukhārī and Rejecting Them" regarding the attribution of the title "Amīr al-Mu'mīnīn" to Muḥammad ibn Ismā'īl Bukhārī in the hadith. The author of the book considers this title well-known, authentic, and beyond dispute. Through historical criticism as an analytical method and title analysis as a descriptive logic, this article scrutinizes the structure, content, and historical attribution of the scientific, narrative, and validity titles claimed by the author. The findings of the article demonstrate that the foundations of this claim are ambiguous, and its approach and method of proof are weak and incompatible with the principles and rules of title analysis. The achievement of the article is to clarify the influence of this claim on contemporary Salafi thought in mythologizing Bukhārī to create fear and obstruction in the path of the growing criticism of Bukhārī by the hadith scholars of Sunni, Imamiyyah, and Orientalists in the contemporary era.

The rule of "authenticity of the contents of the independent sentences of the Qur'an" has been considered in contemporary exegeses. ‘Allameh Tabatabai and Ibn ‘Ashur, in their effective interpretations namely “Al-Mizan” and “Al-Tahrir wa'l-Tanwir” have applied this rule among their extensive interpretive discussions. However, they have not explained the criteria and conditions of its application in the framework of a coherent theory so that others can apply this rule in a methodical way in interpretive studies and assess the scope and accuracy of the use of this rule by these two commentators. The result of collecting and analyzing the views of Allameh Tabatabai and Ibn Ashur is that both of them have relied on common criteria in applying the mentioned rule such as referring the sentences to the divine traditions, implication of sentences on belief and moral criteria, existence of reasoning in sentences and matching the sentences with proverbs.Tabatabai has paid special attention to the narrations of the Innocents and the law "Al- Ibrah bi ‘Umum al- Lafz la bi Khusus al-Sabab". It can be said Allameh Tabatabai has surpassed in the systematic application of this rule due to benefiting from the narrations and interpretive teachings of the ʼAhl-ul-Bayt.

The series of notes published under the title " Țūmār " in each issue of Ayeneh Pazhuhesh encompasses content in the field of Islamic studies and book critique. In the first issue of Țūmār, the following titles are presented:
1. From Knowledge to Pseudo-knowledge in Companions-Oriented Islam
2. The Role of Sect in Critiquing Ṣaḥīḥ Bukhārī
3. Contradictions in the Concept of Criticizing Sunnah
4. In Honor of His Virtue: Professor Shafiei Kadkani and the Book "Galandariyyah dar Tarikh"
5. Qom Seminary and the Specialized Library of Hadith Sciences: Greater than the Library of Shiite in the Third Millennium; Foundations and Functions

The book “Criticisms and Doubts of the Imami Shia Against Ṣaḥīḥ al-Bukhārī and Rejecting them” authored by Dr. ‘Ādil ‘Azzāzī has recently been published in four volumes and nearly two thousand five hundred pages in Cairo, Egypt. This book is the author's doctoral dissertation in the Faculty of Hadith Sciences of Al-Azhar University, Egypt, which was defended with honors. The central theme of this book is the response to the criticisms of Shia against Bukhārī's al-Jāmi al- Ṣaḥīḥ book, which has been published in the contemporary century by Shia writers, especially of Iranian origin, in criticizing and evaluating al-Jāmi al- Ṣaḥīḥ book and its author. Some of these criticisms refer to Bukhārī's personality and another type refers to the content of hadiths in al-Jāmi al- Ṣaḥīḥ. The main issue of this article is the critical analysis of Bukhārī's recognition chapter from the first volume of this book, which has criticized the content of this chapter and the author's approach in compiling it with a pathological approach. The findings of this article prove that the myth-making approach of Bukhārī is evident in Dr. ‘Azzāzī's book, and his claims in Bukhārī's translation face serious historical challenges and criticisms. The critical analysis of the author of the article is based on a specific theoretical framework in criticizing the Muslim heritage, which is explained in the first part of the article. The first part is dedicated to the criticism of al-Jāmi al- Ṣaḥīḥ in the struggle of criticism and defense of the intellectual currents of the contemporary century. In the second part, the approach of mythology in Bukhārī's description is analyzed. In the third part of the myth of “Bukhārī; Amir al-Mu’mīnīn Fi Hadith" has been analyzed and criticized.

According to Ibn Abī-Ḥātam Rāzī, Abū Ḥamza al-Thumālī is one of the Ḥafṣ b. Ghīyāth’ masters who his tradition is desolated. The research main issue is the analysis and validation of two hypotheses about the contexts explanation and contents evidence of the mentioned report. The present research challenges the hypothesis validity, as a popular point of view in the main sources, and introduces the Abū Ḥamza's political thought hypothesis as an acceptable hypothesis that has been effective negatively in dealing with his tradition heritage. The findings show that Ibn Abī-Ḥātam's report is not the main theory about Ḥafṣ b. Ghīyāth about validity of Abū Ḥamza's traditions, and citing it in the popular narrators’ biographies as the oldest reason for insulting and undermining Abū Ḥamza is incorrect and there are many evidences of its criticism and violation.

Sunni and Shia exegetes are not aligned in their views regarding the meaning of verse 53 of the al-Fussilat Chapter, commonly known as the verse of Āfāq and Anfus (lit. horizons and souls, referring to the external world and the internal one of one’s soul). Therefore, the meanings of external signs, internal signs, the object of the words ḥaq (truth, reality) and shahīd (witness and, in other usages, martyr) in this verse are not clear. Considering the importance of divine intent regarding this verse, the present article claims that the way of these scattered views is to precisely explain the object of the word “ḥaq” and the consistency of the beginning of the verse with what follows. Thus, in this article, utilizing a critical-analytical method, and after presenting a jurisprudential classification of the different types of this relationship in the works of the exegetes, a new approach known as the criteria approach has been suggested. The results of the study show that the attribution of the Quran and its bringer to the “Lord of the Worlds” is a truth that can be traced through the polytheists of Hijaz through two independent albeit unequally ranked ways; one is through the presentation of external and internal signs and the other sufficient divine testimony on this subject. In this approach, the presentation of external and internal signs will be separate from the terminological and prevalent meaning arising from the Sufi-mystic movement.

The issue of youth unemployment is one of the important issues in the country's macro planning. Although the youth unemployment rate can be calculated from the usual statistics of the labor force, the challenges related to youth employment and their problems are always the basic problem of every youth. The purpose of this research was to develop a causal model of successful employment based on personality traits, Gardner's eight intelligences through the mediation of decision-making skills. The research method of developing the model is done with structural equation method. The statistical population included all employees of the armed forces, education and training, engineering system organization, hospitals and the health network of Khoy city in 1400, and a sample of 1000 people was used by random sampling method. By distributing a questionnaire (NEO from Costa and McCree 1990, eight intelligences from Gardner in 1980 and also decision making skills from Shafiabadi in 2014), data collection using the statistical method of structured equations and SPSS 22 software. It was analyzed that the findings showed that the most direct impact of the structure of extroversion on decision-making skills is 0.436 and the most impact on successful employment is 0.779 of the structure of decision-making skills on successful employment at the level of meaning. Dari (P<0.001) is suitable. Also, the direct and indirect effects of the studied components have a significant effect on each other. As a result, the developed research model was able to create successful employment based on Gardner's eight personality

In the time of Muhammad ibn Jarir Tabari (310 AH), "the paradigm of the incomparable beauty of the Prophet Yusuf (Peace be upon him) was a comprehensive, certain and definite theory among most Muslim commentators, historians and narrators in terms of validity. Among the arguments of the proponents of this paradigm is the reasoning behind the contents of this Qur'anic verse: "Come out before them." When they saw him, they did extol him, and (in their amazement) cut their hands: they said "Allah preserves us! No mortal is this! This is none other than a noble angel!" (Chapter Yusuf, verse 31). This argument is strongly reflected in Tabari's "Jāmiʿ al-bayān" and the validity of his documents is the main question of this research. The research result is the vulnerability of the exegetical approach to the above verse, and based on the arguments of the rival paradigm, it is explained and proved that Tabari is one of proponents of the paradigm of the incomparable beauty of the Prophet Yusuf (Peace be upon him). He has made great efforts to conceal the rival paradigm, and there is considerable controversy over his set of documents and arguments.

Abstract Numerous hadiths of ancient hadith sources on one subject are a reflection of the conversations that have taken place between the Ahl al-Bayt and the audience about the important and ideological issues of the Shiite community.Therefore, in order to understand such hadiths, one must be aware of the events of the time of the Imams.Discourse research, as a complement to other strategies for understanding hadith, emphasizes the discovery and study of the origin of hadiths instead of their case analysis and reveals the invisible dimensions of hadith.Leading research, while providing some examples, depicts some of the dominant discourses of Shiite hadith to show the role of discourse research in retelling, removing ambiguity and revealing the meaning and purpose of hadith.On this benefit, explaining these discourses can provide a treasure trove of data and preconceptions to other hadith scholars and support them in the process of understanding numerous hadiths to follow a short and productive path in hadith jurisprudence.

Contrary to the traditional reading of the evolution theory that has a bottom-up view and introduces the human actions – including religious belief – as dominated by genes and memes, the new reading has a top-down viewpoint and gives in mechanisms in which the working manner of genes is controlled by the highest levels of life. One of these mechanisms is neuroplasticity. This study aimed at exploring and explaining the factors of the gradual intensification of volitional faith within the neurobiological conceptual framework and its comparison with the factors contributing to worshiping rituals – especially prayers – that come from the Quranic teachings. This comparative study is done through the descriptive-analytical method. The findings show that the existence of the three factors common in the worshipping rituals (as recommended by the Quran) and neurobiological learning, i.e., repetition, attention, and emotion, lead to neuroplasticity and gradual intensification of faith. This justifies the mental causality and supports a level of voluntarism in faith.

Commentators hold different views about the time of the revelation of surah Al-Fath. Aprevailing view among commentators about its time of revelation is in the sixth year of theHijrah during the incident of Hudaybiyyah. On the contrary, some have considered its revelationin the eighth year of the Hijrah and during the conquest of Mecca. In a study reconstructingthe report of Orwa Ibn Zubayr on the incident of Hudaybiyyah, Andreas Gurkehargues that basically the verses of the mentioned surah have nothing to do with Hudaybiyyahpeace treaty. In a similar vein, the report of Arwa has not mentioned the revelation of surahAl-Fath but from the time of Ibn Ishaq and Waqidi in the third century, a connection has beenestablished between the peace treaty of Hudaybiyyah and the revelation of this surah. Usingdescriptive-analytical method, this paper studies and evaluates the approaches regarding thetime of the revelation of surah Al-Fath, and by referring to the reliable hadiths related to therevelation, and also by analyzing the content of the verses of surah Al-Fath, the context ofthe surah and the compatibility with the historical situation of Hudaybiyyah the view of "therevelation of the surah in return from Hudaybiyyah" has been accepted as an autonomousquote.