The Holy Qurʾan has challenged its opponents to a contest (muʿāraḍa) to prove its authenticity. The quantity of the Qurʾan's challenge (taḥaddī) varies across different verses, sometimes extending to the entire Qurʾan, ten sūras, or a single sūra. Prominent scholars commonly hold that the minimum unit of challenge is one conventional sūra (bounded by two instances of the basmala). However, some researchers contend that a collection of coherent verses (even less than a sūra) can constitute an instance of taḥaddī. The present study seeks to elucidate the minimum extent of the Qurʾan's challenge. This is accomplished by examining the evidence and proofs for both viewpoints through a critical analysis of the challenge verses (āyāt al-taḥaddī), a review of the opinions of early and contemporary exegetes, a study of historical evidence, an analysis of key terms using literary and lexicographical sources, and a critical evaluation of the arguments from both sides. The research findings indicate that, despite the evidence supporting the majority view—such as the use of the word "sūra" in Q 10:38 and Q 2:23, the counter-challenges (muʿāraḍāt) presented by opponents, and the claim of a scholarly consensus (ijmāʿ) throughout history—the evidence for the minority theory is more robust. According to this group, the meanings of the words "ḥadīth," "Qurʾan," and "sūra" in the challenge verses and their usage in the Qurʾan, certain aspects of inimitability (iʿjāz) such as prophecies of the unseen (iʿjāz ghaybī), the gradual revelation of some sūras, the Qurʾan's challenge to provide guidance, and the absence of contradiction in the Qurʾan's content all demonstrate that the Qurʾan has challenged others to produce a number of consecutive verses with a coherent theme, without the condition of reaching the length of a conventional sūra.
Islam regards Muslims as brothers to one another and establishes a bond of brotherhood among them. Describing believers as brothers in faith is, in fact, an emphasis on their mutual rights, solidarity, cooperation, and assistance, as well as a call to avoid division and disunity. One of the instances where this brotherhood is explicitly mentioned is in verse 178 of Surah al-Baqarah. One of the parties referred to in this verse is the murderer in a case of intentional homicide, and this has led commentators to explore which individuals are included in this brotherhood in the verse and, if the intentional murderer is one of them, how he can still be referred to as a “brother in faith.” It seems that most exegetes have considered the absence of debauchery (fisq) and major sin (kabīrah) to be prerequisites for the establishment of religious brotherhood. This article seeks to present and substantiate the interpretation that religious brotherhood encompasses all ranks of believers and all members of the Islamic community, and that committing major sins or acts of debauchery does not nullify this bond. The fundamental purpose of recognizing religious brotherhood in the Qur’anic verses is to foster empathy and unity among all members of the Muslim community. Such solidarity will only be achieved when exclusion and polarization are eliminated from the Islamic society, and even those believers who occupy lower levels of faith are included within the scope of this brotherhood.
The present study conducts a detailed analysis of the words “Itmām” and “Ikmāl” and their role in translations of the Holy Quran. Despite their apparent similarity, these words have different translations, meanings, and usages within the Quranic text, and a correct understanding of them is essential for accurately grasping the meaning of the verses. Each word occupies a specific semantic and contextual space, and its proper use requires a deep understanding of both the language and the text. Different translators, such as Makarem Shirazi, Garmarudi, and Fouladvand, have shown variations in their choice of these words based on cultural, intellectual, and linguistic perspectives. These differences significantly affect the conveyance of meaning and messages in the Quran. This study, by comparing these translations, demonstrates that each translator, depending on their personal understanding and translation style, may use different words, each of which plays a particular role in guiding the reader’s attention. Consequently, this examination helps to better recognize the subtle yet important differences in word choice in Quranic translations and provides a deeper understanding of how the concepts of the Quran are conveyed in Persian. The findings of the study indicate that “Itmām” and “Ikmāl” are words that, at first glance, appear synonymous; however, their combined use reminds the reader that each of these words carries a distinct meaning and occupies a specific, independent semantic space.
Structural interpretation is an emerging approach in Quranic studies that views the surah as an interconnected network, rather than a sequence of discrete verses. However, the plurality of opinions and the lack of a systematic algorithm have made understanding the structure subjective. This study aims to design a methodological framework for discovering the structure of the surahs through the analysis of the content of structural interpretations, introducing four key methods: 1. Holistic study based on systemic thinking and assuming the network unity of the surah, 2. Contextualization based on literal-semantic evidence, 3. Discovery of the network of concepts and topics, 4. Application of textual signs (key words and verses, repetitions, rhetorical devices, and the rhythm of the surah). The findings indicate the flexibility of the order of methods and the possibility of choosing one of the two approaches: "whole-to-part" or "part-to-whole". In the part-to-whole approach, the discovery of structure begins by focusing on small textual signs (such as key verses or key words) and gradually leads to the overall map of the surah; however, in the whole-to-part approach, which is the main focus of this research, understanding the overall structure of the surah takes precedence and the details gain meaning in light of this macro-framework. Prioritizing between approaches depends on the mental structure of the interpreter and the characteristics of the surah. In long surahs, a holistic approach reduces analytical dispersion, and in detailed surahs, a detailed approach is more efficient. By systematizing the process of discovering structure, this research is considered a step towards the scientific method of structural understanding of the Quran.
The Hadith School of Qom is one of the important and influential scholarly centers of the Imami tradition, which has always attracted the attention of researchers. However, existing studies on Mahdism teachings within the Qom school suffer from certain shortcomings most notably, the lack of a school-centered perspective and insufficient content analysis of the related narrations. A careful examination of the Mahdist narrations from this school provides a clearer picture of its doctrinal teachings on the subject. Accordingly, the present study, employing a descriptive–analytical method and based on content analysis, extracts 358 narrations from the hadith heritage of Qom’s traditionists in order to analyze the Mahdist teachings of this school prior to the era of Shaykh Ṣadūq. Initially, based on existing sources, the greatest number of direct transmissions are found in the works of the late Kulaynī, particularly in his book "al-Ḥujjah". In intermediary sources, however, Shaykh Ṣadūq given his residence in that region played a significant role in transmitting and preserving the Mahdist legacy of the scholars of Qom. Based on the thematic analysis, from the collected narrations approximately 468 analytical units (including sentences, phrases, and hadith contents) were extracted. These were organized into four main categories: The personal characteristics of Imam Mahdī(PBUH),The period of occultation (ghaybah),The signs of appearance (ẓuhūr), andThe period of appearance itself. Among these, the themes of the Imam’s lineage, occultation, expectation (intiẓār), epistles (tawqī‘āt), and the Imam’s behavioral characteristics in the era of appearance had the highest frequency, reflecting the dominant discourse of the Hadith School of Qom. In contrast, topics such as the physical depiction of the Imam, Mahdist supplications, and signs of the appearance held relatively minor positions among Qom’s traditionists. The presence of certain extraordinary reports further indicates the text-centered and literalist orientation of the Hadith School of Qom.
The narrow-minded are always aware of the functions of stories in human history. The Quran has narrated the stories of the predecessors in the best way for us to learn lessons. Numerous interpretive narrations have been included under the verses related to the Quranic stories, which in some way seek to explain these verses. The present study is organized to answer the question of what is Faḍlallāh's position on the narrations of the stories of the Quran? And does he consider the narrations regarding the stories to be credible or not? Based on the findings of the study, which was conducted using the inferential method and descriptive-analytical approach, "Min Waḥy al-Qurʾān" is among the contemporary commentaries that mentions interpretive narrations and uses them in the interpretation; however, Faḍlallāh's interaction with the interpretive narrations regarding the verses of the stories is a very strict method of "rejecting and denying the narrations". In his opinion, chaos and disorder have occurred in the field of narrations regarding the stories of the Quran. Therefore, his method of dealing with narrations regarding the stories of the Quran is the method of hadith criticism and he does not accept narrations introduced in the field of stories and tests them with the following criteria: avoiding weak narrations, rejecting narratives based on subjective interpretations, not accepting narrations due to their contradiction with the appearance of the verse, setting aside narrations due to their inconclusiveness or lack of standardization of some narrations, rejecting unrelated narrations, doubting the authenticity and inaccuracy of narrations, rejecting single news, and rejecting narrations based on the Meccan or Medinan nature of the verses.
Coinciding with the beginning of the revelation of the Holy Quran, the people of Hejaz used to bury their daughters alive, but some time after the struggle of the Quran, this culture was eradicated. Considering the wisdom of the gradual revelation of the Quran, it seems that this struggle took place in the course of revelation based on a specific pattern. "Discovering the dimensions of the wisdom of the gradual revelation of the Holy Quran", "The Quran's concern for correcting incorrect behaviors in the field of culture" and "The importance of the gradual method in the cultural changes of society" require this issue to be examined. The aim of this research is to show how the Holy Quran eradicated this anti-human culture by analyzing the verses in the course of revelation. The findings of the study show that this struggle was achieved in five steps: First: “Supporting girls buried alive on the Day of Judgment without mentioning the perpetrators in Surah Takwīr (Revelation: 7)”, Second: “Indirect criticism of the Arabs’ hatred of girls in Surahs Najm, Isrāʾ and Ṣāffāt (Revelation: 23, 50 and 56)”, Third: “Direct criticism of the Arabs’ hatred of girls in Surah Zukhruf (Revelation: 64)”, Fourth: “Explicit and comprehensive criticism of the culture of burying girls alive in Surah Naḥl (Revelation: 70)” and Fifth: “Erasing the remnants of the wrong view of girls in Surah Ṭūr” (Revelation: 75)”. The analysis of these five steps shows the gradual action of the Holy Quran to eradicate this culture.
“Feigning weeping (tabākī) is one of the practices recommended in Islam, and it has been mentioned for various contexts such as supplication, Qur’an recitation, prayer, and mourning for the Imam Husayn (PBUH), the third Imam of the Shia. Given the Ahl al-Bayt’s (PBUH) recommendation of this act and the extensive promotion surrounding this term—especially concerning the observance of mourning rituals—clarifying its precise meaning and safeguarding it from semantic distortion is an important step in explaining Islamic etiquettes and promoting a proper culture of mourning. The common meaning presented for tabākī is ‘pretending to cry,’ that is, displaying the outward state of crying without truly shedding tears. Alongside this meaning, a second interpretation has also been mentioned under the title takalluf al-bukā’, meaning ‘exerting oneself to weep.’ Reflection on this meaning shows that what is intended is the willingness to cry and imposing the act of weeping upon oneself despite difficulty and hardship. This article, by presenting the historical survey of both meanings, uses a descriptive-analytical method and a lexicographical approach to thoroughly examine and elucidate the two interpretations. In the next step, by assessing the credibility of the reports and directly comparing the meanings with the usage of the word tabākī in the narrations, it considers the first meaning incorrect and affirms takalluf al-bukā’ as the accurate one. Based on this meaning, the issue of the permissibility of showing-off (riyā’) does not arise at all. Factors such as relying on the meaning of pretension as one of the predominant senses of the tafā‘ul morphological pattern, the scholarly status of those who understood it as pretension, as well as inaccurate translations and disregard for the subtle nuances of classical Arabic, have contributed to the adoption and spread of the incorrect meaning of ‘pretending’ for tabākī.”
In the search for the meaning of "Wilāyah" in the verses of the Quran, we encounter several concepts that are linked to each other. This article aims to explain the word "Wilāyah" in the Quran using a structural semantics approach and a descriptive-analytical method and extract its semantic components with the help of its companions, substitutes and antonyms in the Quran. "Wilāyah" in the structure of the verses of the Quran is accompanied in a complementary relationship with the concepts of "Ittikhādh", "Nuṣrah", "Hidāyah", "Tawakkul " and "Sulṭān"; in an intensified relationship, it is accompanied in a complementary relationship with the concepts of "Nuṣrah", "Shafāʿah", "Mulk ", "Hidāyah" and some other concepts and in an opposing relationship with the word "ʿAdūw". Derivatives of "Walī" on the axis of substitution are also synonymous with the words "Khalīl", "Rabb", "Wakīl ", "Naṣīr" and "Multaḥad". Based on this study and extraction of the semantic components of "wilayah", we are faced with four functions of "companionship and companionship", "management and supervision", "protection and support", and "assistance and help" for "Wilāyah" in the literature of the Quran. The accuracy of these functions and meanings rearranges the longitudinal Wilāyah relationship between the guardian and the people, as well as the social relationship between believers based on wilayah, with a new meaning.
In the Holy Quran, the contradictory concepts of narrowness of the heart (Ḍayq Ṣadr) and the explanation of the heart (Sharḥ Ṣadr) have been attributed to the Holy Prophet (PBUH); a phenomenon that at first glance conflicts with the high status of prophethood and the status of his infallibility. In the interpretations, the causes of the narrowness of the heart of the Prophet (PBUH) have been explained with multiple and sometimes conflicting opinions, ranging from the pressure of the infidels and the harassment of the polytheists to the inner suffering of the nation's misguidance. In addition to revealing the complexity of the issue, this reveals the lack of definitive documentation and the need to revise the analysis of this issue. The present study, using the descriptive-analytical method and combining the two approaches of interpreting the Quran with the Quran and narrative interpretation, critically analyzes the views of the commentators and, citing intratextual evidence and the narrations of the Ahl al-Bayt (PBUH), presents a new explanation of the nature of the narrowness of the heart. The findings of this study indicate that the distress of the Holy Prophet (PBUH) was not the result of external failure, but rather stemmed from his deep concern for the continuity of the flow of divine guidance after him and his concern about accepting the guardianship of the Commander of the Faithful (PBUH) as the institution of the continuation of the mission. Accordingly, the distress of the Holy Prophet (PBUH) in the prophetic sphere is considered a manifestation of the historical responsibility of the Holy Prophet (PBUH) in laying the groundwork for the realization of the guardianship of the truth and preserving the unity of the Islamic nation. By revealing the connection between the distress of the Holy Prophet (PBUH) and the issue of guardianship, this study offers a new perspective on its importance and consequences within the framework of the mission of the Holy Prophet (PBUH).
The pronunciation of hamza is one of the factors influencing the variant readings of the Qurʾān, often manifesting in the “reading principles” (ʾuṣūl al-qirāʾāt) and sometimes in the “specific variants” (farš al-ḥurūf). One example that demonstrates the impact of lexical and, particularly, etymological differences of the hamzated words on the variant readings is the word bādiya/ bādiʾa in Q 11:27. Abū ʿAmr al-Baṣrī reads it as bādiʾa, with hamza, while other Readers read it without hamza as bādiya. Scholars of the variant readings attribute this difference to the etymology of the word, considering the reading bādiʾa to represent the hamzated root b-d-ʾ, while bādiya reflects the defective root b-d-w. They also suggest that the reading bādiya may still derive from the hamzated root, arguing that a hamza with fatḥa, preceded by a consonant with kasra, may have been substituted by yāʾ. The research question is whether the etymological explanation provided by the scholars of the variant readings is a priori, meaning the Readers read the word with or without hamza based on the etymologal differences, or whether this explanation is a later development, with scholars seeking to justify the two readings through morphological and etymological analysis, while it may be that this variant reading is purely phonetic, where a hamzated word is read with a full articulation of hamza (taḥqīq) or with lightening of hamza (taḫfīf). An examination of the views of early exegetes reveals that some did not accept Abū ʿAmr’s reading at all, while others attempted to explain it in a way that connected it to an older interpretation, widely accepted by most exegetes, which understood it as derived from buduww, meaning “to become apparent.” A reverse effort is seen in some of the scholars of the variant readings, who attempt to interpret both readings as having the same meaning, derived from ibtidāʾ, meaning “the beginning of a matter,” and consider the issue as part of the “reading principles.”
Among the well-known hadiths that describe proper conduct is the narration “The best of affairs is the middle course (khayr al-umūr awsaṭuhā).” In this narration, the best of all actions is described as the most moderate one—such that if a person maintains balance in any matter, they have fulfilled their duty toward it in the best possible way.However, applying this criterion to certain matters—such as intellectual and epistemological issues, as well as moral virtues in individual, social, and even political domains—faces rational and religious challenges. For this reason, the present study seeks both to identify the primary sources of this hadith and to examine the historical origins of its transmission and dissemination, as well as to assess its authenticity from both the chain of transmission (isnād) and textual (matn) perspectives.To this end, the study investigates both Shi‘i and Sunni sources. The narration first appeared in Sunni sources in the second century (AH), transmitted from Muṭarrif ibn Shikhkhīr. In Shi‘i sources, the most important reference is al-Kāfī, where the phrase is attributed to Imam al-Kāẓim (PBUH) in response to a remark about the mount he was riding. All reported versions of this narration—whether from Sunni or Shi‘i sources—are weak in terms of their chains of transmission. The occurrence of this phrase in a popular proverb used to describe mule drivers strengthens the likelihood that Imam al-Kāẓim (PBUH), assuming the authenticity of the report, employed a well-known saying familiar to everyone simply to silence the speaker, without endorsing the content of the original remark.
Medical narrations as sayings attributed to Ahl al-Bayt (PBUH) that deal with human health, prevention and treatment have attracted the attention of hadith scholars and researchers of Islamic sciences since long ago and led them to write works on understanding and use. From these religious teachings has led. In the meantime, a group of believers in Islamic medicine, relying on these works, have turned to medical prescriptions and given many treatment recommendations. Meanwhile, the study of some of these books reveals many damages in the process of understanding these narrations. Regardless of the validation of narrations and their documentary or textual criticism, in the leading research, focusing on common damage to Typology of the most important slippages of understanding, such as "neglecting the difference between the language of narrations and the language of medical knowledge", "misleading the appearance of narrations", "inappropriate generalization of those hadiths" , "stagnation on their words", "disregarding the environmental and individual conditions of the audience", "maximum influence of contemporary discourses" and "lack of methodical scientific logic" have been discussed, and in addition, common medical examples related to each have been analyzed and investigated.
In several verses of the Qur'ān, teaching ‛al-Kitāb & al-Ḥikma’ is presented as a significant service provided by various prophets to human societies. In some instances, a syntagmatic relationship is established between the teaching of al-Kitāb & al-Ḥikma and the moral objectives of the prophets, such as the purification of souls. Muslim commentators have often interpreted these verses to mean that teaching al-Kitāb refers to educating the content of the heavenly book, i.e., the Qur'ān, and its connection to moral development is due to the abundance of moral teachings within. This study reassesses this understanding by examining evidence from ancient societies and Qur'ānic verses to propose a new hypothesis: the primary function of teaching al-Kitāb in ancient societies was to establish educational institutions. The crucial link between educational institutions and moral development led the Qur'ān to emphasize the necessity of teaching al-Kitāb. From this perspective, the Qur'ān places special importance on establishing educational institutions for moral insight. This includes institutional education itself, temporarily stepping away from daily work to acquire knowledge, and the profound impact this education has on moral insights. The study reviews the transformation in the educational system of Arab society with the advent of Islam and argues that the Qur'ān, by emphasizing the education of al-Kitāb as a significant goal of the Prophet Muḥammad's mission, supported both institutional and non-institutional education systems, recognizing the necessity of both for moral growth.
A one-volume commentary, almost three centuries ago, due to the presence of Ibn ʿAbbās's name at the beginning of each Sūrah, the lost work of Fīrūzābādī, Tanwīr al-Miqbās, was considered to be Ibn ʿAbbās's commentary. The publication of the book with this name marked a series of researches among Western researchers. Finally, instead of Fīrūzābādī, some called Kalbi, some Ibn Wahb al-Dīnawarī, and some ʿAbd Allāh ibn Mubārak Dīnawarī as the author of the book. The current research is descriptive-analytical in terms of its fundamental purpose and in terms of method, and it aims to identify the main author by identifying the Habit of the formation of this book and comparing its text with the items available in that geographical area. This research shows that, firstly, the narrators in the book's chains all belong to the east of the Islamic world. Secondly, the comparison of the contents of the book with the narrations of Kalbi in other writings related to the east of the Islamic world shows that the content of the book corresponds to the narrations of Kalbi in the writings after the third century of Hijri in terms of "content", "words" and "interpretive style". Thirdly, the search for reports of the external existence of Kalbi's commentary, shows that "Kalbi's commentary" had a physical existence in the east of the Islamic world from the third century onwards. Fourthly, the narrator has added some points to the original book with the meanings of "Qīl" and "Yuqāl". Therefore, the existing commentary is a layered text and the work of several authors.
The Virgin Mary is the only woman mentioned by name 34 times in The Holy Qurān, emphasizing her virtues. In some verses, she is called "bint ʿImrān" and "ukht Hārūn". This study examines why the Qurān highlights Mary’s genealogy and analyzes interpretations of "Āl ʿImrān" and "ukht Hārūn" by Qurānic scholars. Using an analytical-comparative approach, it advocates a literary interpretation of Qurānic narratives. The findings show that The Holy Qurān attributes Mary’s lineage to the esteemed family of Imran to counter accusations by biased Jewish groups and address inconsistencies in Gospel genealogies. By excluding "Yūsuf Najjār" from Jesus’ lineage, the Qurān underscores the maternal line of "Jesus, son of Mary." The study suggests that "Hārūn" in "ya ukht Hārūn" refers to the prophet Aaron, with Mary’s connection being genealogical and indirect. Mary is identified as the direct daughter of ʿImrān, though ʿImrān’s historical identity remains unclear due to limited Qurānic details. Additionally, the absence of "ʿImrām" the father of Moses and Aaron, in the Qurān, along with contextual evidence, supports the view that "Āl ʿImrān" refers to Mary’s paternal family.
God Almighty has revealed the Holy Qurān as a guiding book, and if people follow its teachings, their essential needs will be fulfilled. One of the most important needs of a society is social security, and it is appropriate to refer to the Qurān to explain the strategies for achieving it. By examining the verses of the Qurān, we find that the concept closely related to security, both etymologically and in meaning, is faith (Īmān). Since the use of words in the Qurān is wise, the connection between these two concepts can be seen as a divine clue about the impact of faith on achieving security. The purpose of this study is to investigate the relationship between faith and security and to explain the strategies of the Thaqalayn (the Qurān and the Ahl al-Bayt) in ensuring social security through a descriptive-analytical approach, by examining Qurānic verses and traditions of the Ahl al-Bayt (peace be upon them), who are the interpreters of the Qurān. The findings of the study indicate that faith has a significant impact on achieving social security. If believers in society implement measures such as addressing the needs of vulnerable groups, fostering peace-oriented behavior, fulfilling the duties of governmental institutions in ensuring social security, increasing faith and religiosity, and promoting ethical behavior -which encompass numerous strategies- they will have a noticeable impact on achieving social security.
al-Jāmiʿ al-ṣaḥīḥ Bukhārī, as the most important book of hadith among Sunnis after The Holy Qurān, has been criticized and examined by scholars of hadith from various sects many times from various aspects. In the meantime, scholars of hadith have explained and explained the hadiths in the book, and some have criticized and weakened a number of hadiths in the book. The group of critics has mostly considered the conditions of Bukhārī 's chain of transmission and has rarely addressed the conditions of Bukhārī 's text, but none of them have criticized the text of Bukhārī 's hadiths based on the criteria derived from the evidence that Bukhārī himself has put forward in his criticism of the text of hadiths in his other works. The textual conditions of al-Jāmiʿ al-ṣaḥīḥ Bukhārī's hadiths can be obtained by considering the evidence in his other works. The most important conditions of Bukhārī, using his commitments from his other works such as al-Tārīkh al-kabīr, al-Ḍuʿafāʾ al-ṣaghīr and al-Tārīkh al-ṣaghīr, are: hadith should not contradict the established historical reports, should not contradict sense and experience, should not contradict the definitive tradition of the Prophet (PBUH) or famous hadiths, should not contradict the verses of The Holy Qurān and should avoid the hadiths of the subject. The presence of some hadiths in al-Jāmiʿ al-ṣaḥīḥ Bukhārī, contrary to the conditions of Mustanit Bukhārī from his other works, is a valid and convincing reason for rejecting those hadiths. Therefore, the textual authenticity of a number of hadiths in al-Jāmiʿ al-ṣaḥīḥ Bukhārī, within the limits of the conditions specified, can be criticized due to his failure to adhere to such criteria.
The infallibility (ʿIṣma) of the Prophet of Islam (PBUH) is one of the important topics that has been referenced and emphasized in the Qur’ān and authentic narrations, just as the rational approach also supports and confirms this matter. Nevertheless, in some important Sunni narration sources, there are reports that challenge this infallibility and diminish the spiritual and moral personality of the Prophet. The narration of these reports, in addition to casting doubt on the Prophet's infallibility, has become a tool for casting suspicion by some Orientalists and opponents regarding his personality. On this basis, the present essay, using a descriptive-analytical method and a hadith criticism approach focusing on text critique, will - by critiquing these narrations and referencing Qur’ānic verses and conclusive and reliable evidence - prove the infallibility of the Prophet of Islam both before and after his prophethood. The research result indicates that: narrations contradicting the Prophet's infallibility are in absolute contradiction with the verses of the Holy Qur’ān and solid traditional and rational evidence, and therefore are not acceptable. Furthermore, the comprehensive traditional and rational evidence serves as conclusive proofs for critiquing and rejecting any narration contradicting the Prophet's infallibility, even if it has a sound chain of transmission and is recorded in a credible book.
Among the important topics in Islamic jurisprudence is the discussion of apostasy rules. In many historical-narrative texts of farīqayn, there are words in which Amīr al-Muʾminīn (PBUH) ordered to trample, kill and behead apostates in the implementation of some jurisprudence. Considering the sensitivity of the subject and with the aim of analyzing doubts, this research has dated the document and the text of the narrative “Qāla ta'ū yā ʿibāda Allāh fa-wuṭi'a ḥattā māt” and seeks to determine the common link of which period it considers the first origin of its origin. This article examines the existing statements based on the rules of document and text analysis from the western perspective and using the descriptive-analytical method, it has come to the conclusion that the narrations implying the trampling, killing and beating of the apostate are weak. The textual analysis is also fake due to the contradictions of the narrations with the verses, Nabawī and Alawī life, knowledge and infallibility of the Imam (peace be upon him) and the correspondence of the statements with the teachings of non-Islamic religions and the way of the Umayyad rulers.
