kazem ostadi

A short glance on the the history of Islam makes it clear that there are many books that hold no name of the authors on them and even no specific title. That is, their authors or titles remain unknown. There exit instances that the name of an author is a nickname. To say, for various reasons, the name of authors may have been recorded differently on the books. Using nicknames is not limited but notable. In the contemporary era we can see evident examples of using incknames on published works in different areas of study. However, in some cases, the name of the author does not purport to be a nickname but it is the internal and external evidence prove that the attributed name is a nickname. This study enumerated and discussed various ways of authoring a book with nicknames and unknown names and tried to focus on a frequently cited name, i.e., “Hashem Izadpanah" as the translator of the book Maktab dar Farayande Takamol (School in the Process of Development). Relying on available evidence this study showed that the name of this translator is not real, but the real author of the Persian text of this book is Dr. Hossein Modarressi Tabatabaei.

The book of Sulaym ibn Qays has been introduced as the oldest existing Shiite text from the first century of Hijri; and now it has such importance that after the book Nahj al-Balagha, it has had the largest circulation in Iran in the last three decades. Apart from the controversies surrounding the historical identity and the attribution of the book to Sulaym ibn Qays, now according to new researches, it has become clear that the text of the current and available books of Sulaym's book was not available to scholars during the first centuries; Or at least, for some reasons, Shia thinkers have not made significant use of it. Therefore, it is necessary to study that: 1- What is the current situation regarding the authenticity of Sulaym's book? 2- Is there any evidence from the book or otherwise that shows that Sulaym's book has been forged or additions made to the text? 3- Are there any examples of the inauthenticity of the hadiths of Sulaym's book from other sources? The findings of the research show that "Aban ibn Abi Ayyash" or another author collected narrations from earlier sources and added phrases in their text; and he attributed this compiled historical text, intentionally or unintentionally, to the anonymous or pseudonymous Sulaym ibn Qays.

The details of the life of Muḥammad ibn Ibrāhīm ibn Jaʻfar Nuʻmānī (b. 342 AH) are not entirely clear, and significant information about him is not readily available.  Furthermore, one of the unclear aspects surrounding Nuʻmānī's life is the extent to which Imamiyyah writers and scholars paid attention to Nuʻmānī's narrations and the current book al-Ghayba attributed to him. Therefore, since some consider Nuʻmānī to be among the prominent Imamiyyah scholars, it is necessary to investigate and research the "Status of Nuʻmānī's narrations and narrators in early Shi'a hadith sources": ‘What narrations from Nuʻmānī exist among early Imamiyyah Shi'a hadith sources?’ ‘Who are Nuʻmānī's narrators among the Imamiyyah Mashāyikh?’ And, focusing on Nuʻmānī's narrations and narrators, ‘What is the extent of the attention paid by Imamiyyah scholars to Nuʻmānī and his works and narrations?’ The present study was conducted using a library-based approach, employing an inductive strategy and a descriptive-analytical method.  Existing Shi'a hadith sources were explored, ultimately revealing that only sixteen narrations (repeated and unrepeated) from Nuʻmānī exist in a few sources from the regions of Iraq and Syria. On the other hand, and separate from common Imamiyyah sources, in examining the heritage of the Ghulāt (extremists), sources were found containing narrations from Nuʻmānī; however, none of these are found in Imamiyyah sources or Sunni sources.  The majority of the narrators in the chains of transmission of Nuʻmānī's narrations in these sources are disreputable narrators, leaders of the Ghulāt, or those interested in the Ghulāt heritage.

"Al-Mustarshadu fi-al-Imamah" is a book about Imamate and Caliphate after the Prophet (PBUH), attributed to Abu Ja'far Muhammad bin Jarir Ibn Rustam Ibn Yazid al-Tabari al-Amli al-Amami, who is considered one of the religious scholars and theologians of Imamia in the late third and early fourth centuries of the lunar calendar. This theological-historical work aims to prove the imamate of Ali (a.s.), and in the meantime, it narrates hadiths from the Messenger of God (s.a.w.) and the caliphs and their inadequacy for the imamate; which is of special importance historically; Because some historical quotes from missing sources can be seen in it. In the current research, along with the brief introduction of the book, the list and review of the manuscripts of this work have been discussed; And at the same time, attention has been paid to some points of this version, as well as the analysis of some data of the manuscripts. The results of the investigations are as follows: according to the evidence and evidence of the ten existing copies of this work, which belong to the 11th to 14th centuries of the lunar calendar, it can be said that all these versions have a single origin; Therefore, one copy or maximum two copies will be considered. Also, it seems that the author of the book called al-Mustarashad was not native to the region of Iran and Tabaristan; And probably during Majlesi era, the book copy was moved from other regions to Iran.

Numerous writings and articles have discussed the significance of the works attributed to Sulaym ibn Qays. Factors contributing to the perceived importance of this text include its historical antiquity, Sulaym’s (Sulaym) status as a close companion (Saḥābī Khāṣ) of key figures, the directness of some of its narrations (Aḥādīth), reported endorsements by the Imams for certain versions of his books, and its inclusion of unique or rare content. Given that the book attributed to Sulaym ibn Qays (Kitāb Sulaym ibn Qays) is considered one of the earliest hadith compilations, a comprehensive examination of all aspects surrounding it is warranted. This article critically investigates the status of the narrators (ruwāt) of Sulaym ibn Qays and his book, as well as some of the ambiguities and challenges associated with them. The findings indicate that only Abān ibn Abī ʿAyyāsh is the direct transmitter of Sulaym’s narrations, and all of Sulaym’s aḥādīth are thus solitary reports (khabar al-wāḥid). The status of other narrators linked to the book, such as Ibn Udhayna and Maʿmar ibn Rāshid (Maʿmar ibn Rāshid), remains unclear, with serious ambiguities regarding their connection to Sulaym’s work. Furthermore, disregarding fabricated or altered transmission chains (Asnād), most of the intermediary transmitters in the Asnād of narrations attributed to Sulaym are either unknown (majhūl), unreliable (ḍaʿīf), weak, or associated with extremist Shīʿī groups (ghulāt).

Sheikh Mohammad Khatun Ameli (1059 AH) is a "jurist", "poet" and scholar of art, who was the leader of the government of Sultan Abdullah Qutb Shah (reigned 1083-1035 AH) in South India for about twenty years. He was one of the students of Mir Mohammad Momin Estrabadi (1034 AH) in India and his uncle, Sheikh Bahai (1031 AH), in Iran. And has many works. Ibn Khatun established a school in Hyderabad, India and has trained many students. Allameh Fahami Sheikh Mohammad Khatun had a personal library in Hyderabad, India; After being transferred to Iran, four hundred manuscripts were donated to the Astan Quds Razavi library by his son; And the most important and most numerous manuscripts in the Razavi library are before the donation of 700 rare manuscripts of Shah Afshar to this library. Of the dedicated titles of this personal library, about 25 copies were not found; After obtaining them, some of the ownership copies of Ibn Khatun were found in the library of the Islamic Council. On this occasion, in this article, we will introduce and examine some of the copies identified as belonging to Sheikh Mohammad Khatun in the library of the Majlis Shura.

Asadullah Khatoun endowed 400 manuscripts to Astan Quds Razavi in 1067 AH. This collection has been the biggest library endowed before the delivery of a collection of more than 700 manuscripts that Nader Shah Afshar in 1145 AH, that he had brought to Iran from the Indian War. This research was done about this library and its endower. That is, to see what information the list of manuscripts of Asadullah Khatoun entails. Another aim of the study was to see what information we can get from the manuscripts about the endower and the origin of his endowed library.  The name of the endower and his lineage, according to the manuscripts, is in these words “the waqef is Asadullah ibn Sheikh Mohammad Mu’min (known as bn Khatoun al-Mashhadi Ameli). Another thing that this study answers is that whether there is a kin relationship to Sheikh Mohammad Khatoun (1059 AH), the leader of the government of Abdullah Qutb Shah in South India and to see if it is possible that these endowed manuscripts belonged to his personal library. The results showed that the 400 copies that have been endowed to Astan Quds Razavi belong to Alami Fahami Sheikh Mohammad bin Khatoun, and the collection has been endowed the library of Astan Quds Razavi by his son. The person has been a leader and vicegerent of Heider Abad kingship for about 20 years of the 46-year period of Shia government of Sultan Abdullah Qutb Shah. Mohammad Khatoun was a pupil of Sheikh Bahaei and Mir Mohammad Mo’men Estrabadi and has established a famous religious school in the south of India.

The book al-Ghaibah Nu'māni (360 AH) is the oldest available book about the occultation of Imam Zamān (as), in which there are more than 130 primary narrators. A small number of them have allocated the largest amount of Mahdavi hadiths to themselves. Now the question is raised, why are most of the occult and Mahdist hadiths from these narrators? And does this situation have anything to do with the religion of these early narrators? And on the other hand, are the early narrators of the Book al-Ghaibah well-known, trusted narrators? Therefore, in this research, we have investigated and validated the general narratives of the book al-Ghaibah by focusing on 11 narrators with many narratives, using the library research method. The results of this research show that according to the weakness or menial problems of these 11 narrators of the book al-Ghaibah, who are mostly Wᾱqifis, at least 157 (33%) of the 478 narratives of al-Ghaibah Nu’manī are weak and probably fake.

Bureaucracy has penetrated rapidly in various economic, cultural and political systems of Iran. One of these systems that is involved in the concept and examples of bureaucracy is Iran's research system, and of course its most important infrastructure is research journals. Apart from the advantages of this type of bureaucracy, it seems that this situation has also brought disadvantages or problems; Failure to pay attention to them can cause depression or deviation of the country's scientific development path. Now, from various aspects, there are problems in the process of accepting and judging and publishing Iranian research journals, and especially in the lack of coordination and integration of scientific publications in the style sheets of articles. In this article, while presenting some of these problems and suggestions around them, it has been noted that during investigations and researches, the problems faced by authors and researchers and their suggestions should be collected and counted, and should be included in the structure and

In this article, we have listed 16 independent books and articles that examine the attribution of Hadiqa al-Shi’a to Moqaddas Ardabili and its relationship with Kashif al-Haq by Mu’ezuddin Ardestani, aiming to either negate or prove the connection. Additionally, 78 annotations discussing this topic are included. The author presents the articles in chronological order based on their publication dates, ranging from 1364 to 1402 SH. Each entry is accompanied by a brief introduction of the books and an abstract of the respective articles.

According to Shiite teachings, the Imamate and leadership of the Islamic community and the succession of the Holy Prophet applies to religious and worldly affairs, and from the beginning of his mission, the Holy Prophet paid serious attention to the issue of the leadership of the Muslims after his death while introducing his successor. In order to prove Imamate and the succession of the Prophet, theological and historical proofs as well as verses of the Quran, such as verse 124 of the al-Baqarah Chapter, that is, the Trial of Abraham Verse are cited. Therefore, to discuss, criticize, and study the implication of the verse of Abraham’s trial in the issues of Imamate, it is necessary to clarify in advance whether the explanation of the concept of Imamate through the Quranic verses is based on previous specifications present in early Islam, or this Quranic explanation is formed based on later and newly created specifications and concepts. In the following research, the early Shiite exegeses under the verse of Abraham’s trial have been investigated. In this research, it becomes clear that the early Shiite exegetes did not take the verse of the trial of Abraham as proof of Imamate, at least until the 4th century, and they did not cite this verse regarding specific Imamate.

A story that have been raised about Muhaddith Nourῑ and his book Fasl al-Khitᾱb is concerned with "the British motivation" that caused him to compile Fasl Al-Khitᾱb; Accordingly, he was deceived by British anti-Islamic policies in making division between Muslims and consequently wrote this book at the instigation of a spy-employee of the British Embassy. This story was narrated by Ayatollah Mar'ashῑ, quoting from Sardar Kᾱbulῑ, by several contemporary scholars such as Shunairῑ Zanjᾱnῑ, Muntazirῑ, Ᾱsif Muhsinῑ, and Sᾱdiqῑ Tehrᾱnῑ. The recent scholarly writings prove that this story has been incorrectly attributed to Muhaddith Nourῑ. In order to recognize the true story, it is necessary to examine: 1- What are the narratives of the story of motivation to compile Fasl al-Khitᾱb and what are their different parts? 2- What clues does the information of the story give us to discover the truth? 3- Is the information of the story compatible with other historical evidence related to the era of Muhaddith Nourῑ and Sardᾱr Kᾱbulῑ? 4- What historical event can this story be compared to? This research, through examining the data of the story and analyzing its information, as well as, being careful about the information that is inconsistent with the history and life of Haji Nourῑ, determines that the major part of the story of Ayatollah Mar'ashῑ, quoting from Sardᾱr Kᾱbulῑ, is a story about the events of the book "Masᾱlik al-Muhsinῑn" in the Iran's Constitutional period and Sheikh Fazlullah Nourῑ's opposition to this book; in fact, the narrator of the story has mixed two different stories (which revolved around two Nourῑs, two Sayeds, and two different books).

The book attributed to Salim bin Qays is considered the only historical-theological Shiite work left from the first century AH, which has been noticed and important for various reasons. If the existence of Salim's personality and the authenticity of the books attributed to him are proven, this importance will be doubled and very ponderable. Some important titles for them are: 1- The historical age of the book. 2- Being a special companion of Salim. 3- The immediacy of some hadiths of Salim. 4- The approval of Imam Masoom (AS) on copies of Salim's books. 5- Having special, unique and interesting historical and theological content. One of the prominent features of Salim's book is the narration of events that have always been a source of conflict and conflict between Shia and Sunni. It seems that now it is necessary to criticize and analyze this book from mixed aspects; One of them is reflections on the personal identity and narrative status of Salim bin Qais and his book. In the current research, questions and problems related to various aspects of personal identity and the historical status of Salim's book and its author have been raised; And at the same time, the authenticity of the author and the book attributed to him has been damaged.

According to the current sources, there are many controversies in the Shia sources, especially in the later sources, regarding the historical identity and personality of Sulaim ibn Qais, as well as the authenticity and validity of the work attributed to him. This is despite the fact that every narrative and hadith work can be evaluated and analyzed from several aspects; one of these aspects is the examination of hadith documents or general documents of a narrative book. Since the hadiths attributed to Sulaim are of two types: one is the few and often short hadiths found in some early sources and the other is the seventy and often long hadiths of recent books attributed to Sulaim; therefore, it is necessary to examine and analyze the documents of each of these types of narratives separately. In the upcoming research, while reporting the documents of the manuscripts of the books attributed to Sulaim, the authenticity of these documents and some of their narrators have been discussed and investigated. During this research, it was found that the manuscripts attributed to Sulaim can be divided into two categories, old and new; and both categories, apart from the long cut in document situation, are distorted and invalid due to several reasons such as "the lack of the narrators, uncertainty in the documents and in the class of the narrators, the rijālī problems of the narrators and even the forgery of the document".

From the past until now, conflicting opinions have been expressed about the interpretation attributed to Imam Hasan Askari (AS). Some consider the book as forged, while others regard it as a valid work either explicitly or implicitly attributed to Imam Hasan Askari (AS). Some recent researches have also attributed this work to Nasser Al-Haqq Atrush, the ruler of Tabaristan, due to an error, falsely associating it with the eleventh Imam of Imamiyya Shia. Considering the importance of the interpretation attributed to Imam Hasan Askari (AS), it is now necessary to conduct further and more recent research on Tafsir Askari (Askari's Interpretation). Therefore, researchers interested in this area need a bibliography of this interpretation and should be aware of the number of independent and non-independent works written in recent decades on the interpretation attributed to Imam Askari (AS), as well as other relevant sources they can refer to. In the present study, a preliminary introduction is presented, providing a descriptive overview of 46 independent works and a bibliography of 90 works related to Askari's Interpretation.

Hasan bin Ali or Naser Kabir is one of the Alevi rulers of the 3rd century Hijri in Tabaristan region of Iran. His most famous work is Tafsir Kabir. Considering the historical importance of Naser Utroosh, as one of the Alevi rulers of northern Iran, as well as his religious and narrative personality, researchers interested in this field are in need of a bibliography about him. This article addresses 25 independent or significant works on Utroosh and more than 70 other works, which can help researchers in researches on Utroosh

Historically, the most important issue discussed by Muslims after the Prophet (pbuh) is the issue of Imamate, and thinkers have cited theological, historical and verses of the Holy Qur'an to prove the issue of Imamate and succession of the Prophet (pbuh), one of the most important of these verses is the verse of the test of Prophet Ibrahim (as) or the verse of Imamate. On the other hand, two methods can be followed to investigate the Imamate issue: 1- Explaining the concept of imamate by means of Quranic verses with previous coordinates in the beginning of Islam. 2- Explaining the concept of imamate by means of Quranic verses with coordinates and concepts created later and new. Therefore, it is necessary to clarify the status of references to the verse of Ibrahim's test for the issue of Imamate in the narratives of Imamiyyah. In the upcoming research, hadiths about the test verse of Ibrahim have been discussed, according to these questions: "1- Regarding the verse of Ibrahim's test, how many narratives of the infallible Imams (as) are mentioned in hadith and narrative sources? 2- What is the status of their textual content and the similarity and repetition of narrations about the verse of Ibrahim's test? 3- Are the narratives about Ibrahim's test related to the issue of imamate in today's common sense and do they support this issue? Finally, it became clear that there are few hadiths about verse 124 of Baqarah, of course, most of them (except for a few cases that are doubtful) do not mention the issue of public imamate, especially for us contemporary Shiites; and in a way, the narratives are interpretations with a separate subject from the principle of Imamate.

Muhammad ibn Ibrahim Nu'mani, who has known as Ibn Abi Zaynab (360 AH),a Shiite theologian and muhaddith of the fourth century, whose his most famous and most reliable and accessible work is Kitab al-Dhaybah; It was written at the beginning of the period of big absence "Dhayba Kubra" and with the prolonged absence of Imam Zama (a.s.). He explained the Imamate and the secret of the disappearance of the 12th Imam in al-Dhaybah. According to evidence, the Book of al-Ghaybah was written in Aleppo in 342 AH and now, in its existing versions, it has about 26 chapters and 445 hadiths. On the other hand, the most numerous transmitter of Shia hadith in the second century of Hijri is Abu Baṣir; About four thousand traditions have been narrated from him. Also, the largest amount of traditions of Mahdism and occultation belong to Abu Baṣir. This issue can be seen in the earlier books about Imam Zaman (a.s.), such as Nu'mani's al-Ghaybah with more than 51 traditions, Kamal al-Dīn Ibn Bābiwayh's with about 38 traditions, and Sheikh Tūsi's al-Ghaybah with about 30 traditions.

As regards that the largest amount of Mahdism and occultation traditions belongs to Abu Baṣir and in the book al-Ghaybah Numāni, about 11 transmitters have attributed the largest amount of traditions (51 traditions) to him, and considering this large number of traditions Abu Basir regarding the issue of occultism and Mahdism, we are faced with questions such as: Why are most of the traditions of occultism from Abu Basir? Does this situation have nothing to do with the deviant sects created during the time of Ṣādiqayn (pbuh) and the issue of occultation and Mahdism? And on the other hand, are these tradiions authentic? Although there are many articles, books and works about the review or introduction of al-Ghaybah Nomani's book, each of them have paid attention to aspects of this book, as education or criticism. Some works have also dealt with the marginal and analytical aspects, or the historical and theological approaches of al-Ghaybah Nomani; However, none of these articles and works have specifically addressed the validation of Abi Basir's traditions in al-Ghaybah No'mani by "examining its rijali". In this research, in addition to the statistical report of Abu Basir's traditions, with the method of library research and referring to related hadith and religious sources, the status of his religious life and his transmitters in al-Ghaybah Nu'mani has been investigated with regard to those questions.

According to the research carried out on the transmitters of Abu Baṣir in al-Ghaybah, it was found that most of the transmitters of Abu Basir's hadiths in al-Ghaybah are religiously corrupt, Ghālī, inattentive and unknown. Out of the sixteen transmitters before Abu Basir in al-Ghaybah documents that were mentioned, those who are from the Wāqfī group, the largest number, about 38, have the tradition of Abu Basir in al-Ghaybah Nu'mani. On the other hand, if the ignorant and unknown people whose religion we do not know are supposed to be Wāqfīs, the total number of traditions of Abu Basir in the al-Ghaybah documents of the Waqifs will be about 48 out of 51.

Since the Wāqfīs have written many significant books in the occult and the idea of waiting for the Qā'im is one of their special characteristics. As a result of except for a few traditions, all of Abu Basir's traditions in al-Ghaybah book are from the Wāqfīs, it seems that the deviant traditions of the Wāqfīans in search of Mahdism have spread to the al-Ghaybah book; And these traditions of Mahdavi narrated by Abu Basir are not authentic.

manuscripts age can be considered from two aspects: 1. the oldest existing manuscript. 2. The oldest introduced version is unavailable, but there is an available copy. Since the oldest copy of the oldest known version of Sulaym's books has not been introduced yet, this research will examine it.

Research Method/approach:

This research has investigated different types of manuscripts attributed to Sulaym b. Qays, using a descriptive-analytical method and inductive strategy. In addition, this research has studied and analyzed the No.15638 manuscript of Sulaym's book in the Parliament Library. In this research, while introducing the manuscript, at first the Sulaym's old version characteristics will be discussed, and then, this manuscript's specific information will be explained and compared genealogically to the structural models of other Sulaym's books.

The oldest copy of the oldest unavailable dated book attributed to Sulaym b. Qays contains two structural models. The manuscript was probably written in the 11th century AH (around 1036 AH/1626AD) or earlier, and the scribe is unknown. Also, although there are several other versions of this "structural model", they do not claim to be copied from the old version. Therefore, this Parliament Library version is the first edition of this model of Sulaym's books, in which it is claimed that the copy was inscribed from the old manuscript attributed to Abu Muhammad Romani. It is noteworthy that the Parliament versions and all the versions of Salim's C group, apart from the numerous traditional shortcomings, compared to other tradition models have about fourteen more traditions than some other structural models' versions, and also have different order.

From the first centuries of Islam until now, many writings and books have been written about the issue of the succession of the Prophet (pbuh), the Imamate of the Ahl al-Bayt (as), as well as the controversies surrounding them, especially among the Shiites. It seems that many of the ambiguities and controversies surrounding the issue of Imamate between Sunnis and Shiites or other Islamic sects, apart from some of their different jurisprudential and theological foundations, are due to the lack of a correct scientific method, and the lack of clarity in the logic of the concepts and issues surrounding Imamate and its margins. Therefore, it is appropriate for researchers and thinkers to consider some of the necessary methodological considerations for Imamate issues. On the other hand, every scientific issue and consequently every religious issue, with the passage of time and the opening of new spheres of thought, needs new analysis and new reflections. These reflections on the issue of Imamate can also influence some prejudices as well as entering into disputes and their results in this issue. In this article, some of the methodological issues required in the issue of Imamate and the logic of proving Imamate, with an example mentioned at the end, have been considered and explained.

The commentary attributed to Imam Hasan ibn Ali al-Askari (AS) is one of the significant early Shiite narrative exegeses from the third century. It has been a subject of controversy, criticism, and discussions among both early and later Imamiyah scholars. Due to certain weak and incorrect content in this commentary and debates surrounding it, along with the question of its attribution to the Eleventh Imam (AS), the issue arises: if the current text of the commentary does not belong to Imam Hasan al-Askari (AS) or his venerable forefather, then who is the author? Is there any evidence to demonstrate that this work belongs to a specific individual? Recently, a comprehensive book addressing the attribution and recognition of the author of "Tafsir Askari" has been written, consisting of thirteen chapters. This paper introduces this book, provides a summary of its chapters and findings, identifies the author of "Tafsir Askari," and, by reviewing evidence from the commentary and other historical documents, argues that the author of the commentary is indeed Hasan ibn Ali al-Askari, also known as Nasir Lil-Hagh Aṭrūsh, the Alawi ruler of Tabaristan and Imam of the Zaidiyah.

In order to argue and prove the issue of Imamate and the succession of the Prophet (PBUH), "theological, historical and also the verses of the Holy Quran" are referred to. In the meantime, verse 124 of Surah Al-Baqarah (which is known among late and contemporary Shias as the verse of the suffering of Ibrahim (AS) or the verse of Imamate) is considered one of the most important verses regarding the issue of Imamate. On the other hand, in order to address and criticize the implications of the verse of Abraham's suffering in matters of imamate, it is necessary to research and know issues such as the position of ancient Shia theological and imamate sources in relation to this verse. In the upcoming research, according to these questions: "1- In which of the advanced theological and imam sources of Shia, the verse about the suffering of Prophet Ibrahim (pbuh) has been discussed? 2- What is the position of these sources in relation to the verse of Prophet Abraham's affliction and the issue of Imamate? In the current research, about twenty-nine theological and imam works from Shiite sources up to the fifth century have been examined and in the end, it was found that at least until the end of the third century and the beginning of the fourth century, in most of these sources, there is no mention of citing and arguing the verse of the affliction of Abraham. A) For the issue of imamate, there is no specific Shia definition of it, and few cases related to the issue of imamate have been included in some sources worthy of consideration.

All of the current interpretation book attributed to Imam Hasan Askari (AS), as well as a significant portion of the narrations in the book “Al-Ihtijaj” attributed to Tibrisi, are quoted from a narrator named “Muhammad ibn Qasim Jorjani” or “Muhammad ibn Abi Qasim Astarabadi," known as “Abu al-Hasan Jorjani, the commentator.” This individual is unknown in Shiite Imamiyah Rijal and biographical sources, and significant information about him is not mentioned. Therefore, it is necessary to identify and translate this narrator. This task has several benefits: Firstly, it clarifies the identity of the narrator of the interpretation book attributed to Imam Hasan Askari (AS) and parts of “Al-Ihtijaj.” Secondly, it sheds light on the history of the transmission and conveyance of these books. Thirdly, it may resolve some of the debates surrounding these two books or potentially give rise to new discussions. Now, it is important to ask the following questions: 1. Is “Muhammad ibn Qasim Jorjani” or “Muhammad ibn Abi Qasim Astarabadi” one personality with dual names that have arisen due to a scribal error, or not? 2. What information exists about them in other non-Rijal and biographical sources? 3. How is the history and translation of this interpreter-narrator? The present study examines the history and translation of Abu al-Hasan Jorjani, the commentator, using some peripheral information and evidence, aiming to provide a biography and a Rijali analysis of him as far as possible.

After the publication of the book "Chapter of Al-Khattab" by Muhaddith Nouri, refutations were written about this work; Among these refutations, according to the available documents and according to Agha Bozor Tehrani and according to him some others, Muhaddith Nouri has responded to only one of the refutations, namely the book Kashf al-Artiyab. This treatise of Haji Nouri, from various historical and scientific aspects, is very important for clarifying some of the issues raised around him as well as the issue of Quran distortion. Since it has been said that Haji Noori's answer is to refute the doubts of the book Kashf al-Artiab, now it is necessary to ask questions and research about this book. Issues such as: 1- What are the manuscripts of Kashf al-Atriab; And what are the characteristics of this book? 2- What is the content of detection of anxiety; And dealing with its bibliography, what issues can be clarified? In the present research, while introducing the manuscripts of the book Kashf al-Atriab, and examining its form and content as well as reflecting on the author's translation, it was found that Agha Bozur Tehrani, in identifying and introducing the book Kashf al-Atriab and its connection with Muhaddith Nouri's answer, made a mistake or There has been a misunderstanding; And this refutation of the al-Khattab chapter is not directly related to Muhaddith Nouri's answer (1303 AH); Rather, the answer is someone else's answer.

Among the Shiite scholars, especially the later scholars, the books al-Iḥtijāj and Tafsīr of Imam Hassan Askari (as) are controversial. These disputes are multidimensional and consist of several layers such as: date of authorship, attribution of the book to the author, documents and content of the books. In the meantime, it is noteworthy that the whole book of Tafsīr Askari (as) and also a significant part of the book al-Iḥtijāj, according to a narrator, is called "Abū Ja'far al-Marʿashī". Therefore, it is important to identify and translate the narrator's status. An analysis of Abū Ja'far's situation in earlier sources may shed light on these two books in terms of the rijālī identity of the narrators and authors; also, it may be able to methodize the history of transfers of these books, and even to resolve some of the controversies surrounding these two books. Based on the present research, which has been done by the library method, it became clear that in the early and later Shiite sources, there is no information, more than one text line, about Abū Ja'far Marʿashī and his student Tabarsi; and apart from the fact that his fame is one of the latest made. However, there is little translation of Abū Ja'far by Samʿānī, and he has called him an "exaggerated Shiite."