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Abstract Introduction The dispersion of opinions on the issue of reciting the Basmalah aloud or in silence has become one of the areas of divergence of Islamic schools of thought, and the main reason for this dispute doubts the revelatory nature of the Basmalah and its being a part of every chapter of the Qur'an. According to some definitive narratives that agree with rational axioms, the Basmalah is an essential part of the Qur’anic chapters. The Sirah of the Prophet (PBUH) and his companions, especially Imam Ali (AS) was based on reciting the Basmalah out loud, and any doubt about this issue paves the way for distortion of the Qur’an. However, in some Sunni sources, there is a hadith that contradicts what was mentioned above, as it indicates that Imam Ali (AS) recited the Basmalah in silence. Research Question(s) Literature Review The background of this research can be divided into two general and specific parts. Generally, it can be done through the books of hadith and interpretation in which narrations and discussions about the Basmalah were mentioned specifically, the following research can be mentioned: “The Possibility of the Basmala being a Verse from the Shia and Sunni Perspectives” by Zahra Askarzadeh. “A Translation and Criticism of the Entry “Basmalah” in the Encyclopedia of the Holy Qur’an” by Bibi Sadat Behabadi and Hujjatullah Javani. “Study and Analysis of Sheikh Baha’i’s Narrations and Criticisms in the Interpretation of ‘Urwah al-Wuthqā in the Unity of the Surahs and Partial-Nature of Basmalah” by Muhammad Ali Tajari and Muhammad Taghaddomi Saberi. “Examination of the Opinions of Jurists, Commentators and Traditions of Ahl al-Bayt (AS) Regarding the Verse Bismillah al-Raḥmān al-Raḥīm” by Muhammad Qorbani Moghaddam. “The Ontology of the Basmalah as an Introduction to Creating an Ontology of the Teachings of the Qur’an” by Hossein Hosseinzadeh. “Investigation of the Partial-Nature of the Basmalah to Surahs of the Qur’an” by Muhammad Qorbani Moghaddam. “The Verse of Basmalah, its Continuation and Revelation” by Hojjatullah ʻĀshūrī. “Partial-Nature of the Basmalah and it’s Aloud Recitation” by Jafar Sobhani. As it was mentioned, the basic problem in suggesting the partial or non-partial nature of the Basmalah, and thus the belief in its aloud or silent recitation, goes back to the conflicting narrations mentioned in this regard, and the problem remains until these narrations are scrutinized in terms of the chain of transmission and the text, and the research in this regard is only a repetition of the previous researches. The difference between this article and the other researches is that it examines the narration related to the silent recitation of the Basmalah narrated from Imam Ali (AS), in terms of the chain of transmission (Sanad) and the text, which has not been written in this regard until now. Methodology This article aims to critically re-read the non-existence of Basmalah in the Qur’anic surahs using a descriptive-analytical method, based on the analysis of the chain of transmission and the text of the relevant narration.    Results The results of the research show that the aforementioned narration contains some serious problems. A: There is a major problem regarding its chain of transmission; because among the transmitters there are narrators who have been severely criticized by Sunni scholars. B: Some of the narrators are attributed to the Shias, and this contains a contradiction; because what they say completely contradicts the teachings of the Imams (AS) and his habit of reciting the Basmalah aloud. C: Analysis of historical reports indicates that the claim of dropping the Basmalah from prayer occurred under a calculated process initiated and supported by the Umayyad regime and with the policy of erasing Alawite monuments. Therefore, the possibility of falsification in these narrations becomes stronger. Conclusion According to the findings of this research, the aforementioned hadiths contain some serious problems. First: It has major problems in terms of the chain of transmission; because among the transmitters there are narrators who have been severely criticized by Sunni scholars. Second: Some of the narrators were attributed to Shias, and this contradicts the authentic hadiths that state that the Shia Imams (AS) considered the Basmalah to be part of the surahs of the Qur’an and therefore they used to recite it out loud. Finally, historical reports indicate that the idea of dropping the Basmalah emerged during a calculated process initiated and supported by the Umayyad regime. Therefore, there is a high possibility of Waḍʻ and Tadlīs (fabrication) in these narrations

Exegetical theories of human knowledge include human understanding of the divine word. No textual theory is formed in a vacuum. The prominent events and currents in the society, both political and cultural, create discourses in the society. Social events such as Marxism, liberalism, nationalism and other schools, the formation of international institutions and human rights, the occurrence of religious reformism, the fight against colonialism in Islamic countries, etc. during the last century created discourses in the society that caused changes in scientific attitudes and human and Islamic sciences, and then, the interpretation of the Qur'an. Compared to the traditional interpretation of the past fourteen centuries, these discourses placed in the form of a re-thinking or new-thinking interpretation. According to the claim of the immortality of the Qur'an, this validity is responsible for its relevance to the times. The interpretation and reading of the Qur'an is responsible for this update. Therefore, this article tries to refer to the effective discourses in recent centuries with the help of social issues and analytical approach and to measure the reflection of these discourses and the new and innovative opinions of commentators and researchers in the form of concrete examples of the impact of these discourses. The selected discourses are the discourse of religious reformation and return to the Qur'an, the discourse of new schools and isms, and the discourse of experimental sciences. However, there are definitely other effective discourses that cannot be discussed in this article. The purpose of this research is to gain self-awareness in discourse-oriented interpretations and attempt to conceptualize discourses. It is an attempt to provide a framework for some of the effective factors in interpretive innovation.

The story of Adam has been a site of debate among religious scholars for various reasons. In this context, examining how commentators engage with the text and articulating their logic of understanding play a significant role in acknowledging the evolution of thought in interpretation. A cognitive triptych by Ayatollah Javadi Amoli regarding the understanding of "The world, human beings, and knowledge" in relation to verses 30-34 can guide us towards this important discourse. The tripartite focus of understanding logic in this story centers on anthropology and defining the characteristics of the perfect human in his relationship with God as the Creator of the Caliphate, and with angels acting as the disciples of the Caliph. From this perspective, the faculty of knowledge of names, which is the source of Caliphate, is endowed in all humans, and the will is the factor that fosters human dignity or conceals it, leading to a fall into bestiality and wickedness. This scene, from a cosmological viewpoint, is transcendent in time and free from the possibility of error, contrasting with the material world as the place of the human elemental body and the origin of its evolutionary movement. In the epistemological dimension, the commentator believes in the existence of levels of knowledge based on the nature of the objects of knowledge across longitudinal realms. Accordingly, the realm of proclamation exists in the intellectual realm and the rights of humans within the status of the self-sufficient being and the realm of the soul. From his perspective, the story of Adam is a case of an external personal matter and informs of a divine and continuous tradition in creating a Caliph on Earth. His departure from the theory of corporeal creation and spiritual permanence in explaining the realms of the soul is also noteworthy in this narrative. The commentator’s statements show the influence of the content of Shia narratives, alongside a prominent application of mystical and philosophical teachings and assumptions