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The phrase "Ḥadīthunā" appears in several categories of well-known hadiths, including the difficult and complex traditions. The texts and Isnad of these hadiths are generally reliable, and there is no serious doubt about attributing them to the impeccable Imams (AS). What is questionable, however, is the meaning of this phrase and the intended message of the Ahl al-Bayt (AS). In this article, an attempt has been made to first identify the juristic conceptualization of the apparent and initial meaning of "Ḥadīthunā" based on the process outlined in the book "Ḥadīth Understandin Method." Then, internal and external indicators, especially within the hadith tradition, have been examined. Based on this endeavor, we have concluded that "Ḥadīthunā" refers to the exalted status of the Ahl al-Bayt (AS) and their unparalleled virtues and perfections. This conclusion contradicts a few traditions in which "Ḥadīthunā" are translated as the sublime and scientific content of their words. However, this initial conflict is resolvable. The proposed solution is to consider the lofty sciences and knowledge found in their words as part of their existential virtues.

In the Imamiyyah and Sunni narrative collections, there are hadiths regarding the themes of "Memorization" and "Forgetting" of the Quran. The former is encouraged while the latter is discouraged. The contemporary understanding of these two terms and their application in understanding these hadiths has led to the prevalence of a specific and recognized meaning for them. The problem with this meaning is the disregard for the intended and commonly understood meanings of them at the time of their issuance, as the meaning transformation is an occurrence that may be imposed on any word over time. The main objective of this research is to find the meaning of these two terms, especially in their application with the Holy Quran, in their original context. The present study, in a library-based manner, explores the lexical sources and uses of these two terms in the earliest religious texts, namely the Holy Quran and primary narrative collections. It also analyzes contextual indicators to ascertain the intended meaning of memorization and forgetting of the Holy Quran in the relevant narrations. The result indicated that "Memorization" means to keep and maintain, while "Forgetting" means to abandon and leave behind. These two terms have been used in narrative texts with more specific, mental and practical meanings, and sometimes more general meanings. Regarding their application to the Quran, contextual indicators reinforce the practical meaning for these terms.

In narrative sources and Sirah books, numerous narrations about the physical characteristics of the impeccable Imams have been reported. In some of them, there are narrations indicating denial of their physicality. Among these narrations, there are reports in which the existence of a shadow for the Imams has been denied. In other words, when the Prophet and Imams were in front of light, they had no shadow. The narrators of these hadiths have considered this characteristic as a part of the miracles and virtues of the Imams, attributing it to their "Being of Light," as mentioned in other narrations. The narrations transmitted in Sunni sources are without Sanad. In the narration chain of some Shia narrations, there are unknown narrators and sometimes even exaggerators (Ghulāt). According to the Fiqh al-Hadith science, these hadiths face various challenges. Asserting this belief contradicts the Quran, which explicitly describes the Prophet as a human being like others and only distinguishes him in receiving revelation. This fundamental weakness is also evident from a rational perspective, as a permanent feature for a physical being with physical needs such as food, sleep, etc., which are mentioned in the impeccable Imams' definite Sirah, is not acceptable. The Imams' being of light, emphasized in the Quran and hadiths, refers to their giving illumination in darkness and guidance towards perfection, just as it applies to God. Therefore, the luminosity of the impeccable Imams does not imply their non-physicality. Finally, disregarding the weakness of the narration chain and the content, it can also be suggested that the lack of shadow for the impeccable Imams is a metaphor for their exalted status and does not refer to their physical body. The present study, using a descriptive-analytical method and with a critical approach, examines the narrations indicating the absence of a shadow for the impeccable Imams in the sources of both sects, utilizing library sources.

Sunni scholars have accused the Shiʻa of fabricating the hadiths of succession to prove the legitimacy of the caliphs' rule and have denied the appointment of Imam Ali (AS) as the successor by the Messenger of Allah (PBUH). Contrary to the credible documents and sources available to them, they have cited reasons such as: The lack of objection from Imam Ali (AS), his voluntary allegiance to the caliphs, his failure to refer to the texts of succession, and the role of the Jewish Ibn Sabāʼ in this fabrication. The present study, employing an analytical-critical method and considering credible Quranic, narrative, and historical sources, concludes that Imam Ali (AS) expressed his objection to the usurpation of the caliphate by the caliphs at various times and places and was never willing to pledge allegiance to them. He reminded others of the texts of succession and caliphate, engaged in discussions and arguments regarding this matter, and declared his qualifications for the succession of the Prophet (PBUH).

There is no doubt among Islamic scholars about the universality and eternity of the Holy Quran. There is also no doubt about the comprehensiveness of the Quran, although scholars do not universally agree on its types and scope. What can guarantee the presence of this sacred text across all times, societies, and aspects is the Quran's responsiveness and its ability to solve human problems and concerns, since anything that does not benefit humanity will undoubtedly be discarded. Given this importance, the significance of "Interrogation" becomes clear, as it is considered the only way to answer human questions and address contemporary concerns. So, the Impeccable Imams (AS) frequently spoke about interrogation. According to the view of Martyr Ṣadr, which aligns with the narrations, interrogation has three stages: 1) Understanding the societal concern and question, which he refers to as the "Subject," 2) Presenting the question and concern to the Quran, 3) Extracting and elevating the response from the Quran. The present study aims to explain this scope and method based on the narrations of the Ahl al-Bayt (AS) through an analytical-descriptive approach and to clarify the differences between this important method and others, such as the method of interpreting the Quran with the Quran and thematic interpretation methods. It will also demonstrate the significant difference between the method of interrogation and "Interpretation by opinion," which some have mistakenly believed to be the same, and address the doubt of "Limiting interrogation to the Impeccable Imams". It seems that the endless capacity of the Quran is its most significant miraculous aspect because it is a legislative book, and like the book of creation, its secrets are inexhaustible.