۱.
Nahj al-Balāghah , a selection of directives from the Caliph and immediate successor of the noble Prophet of Islam, Imam Ali (AS), is a key source for understanding authentic Islamic discourse. This research examines the discourse on women in Sermons 27 (on Jihad) and 80 (political), and Letters 14 (military) and 31 (educational), using Norman Fairclough's critical discourse analysis approach at three levels: description (linguistic features), interpretation (production and reception), and explanation (social structures). Findings indicate that by rejecting the conventional and Umayyad violent and exploitative ideology against women, the Alawite discourse represents women as sublime, complementary, respected, and delicate subjects. Considering the emotional and social vulnerability of women, it emphasizes the preservation of human dignity, protection of their rights, and avoidance of injustice and violence against them. By recognizing the group identity of all women, including non-Muslims in a religious society, it reveals the integrated identity of the community, social cohesion, and shared human rights. Relying on religious legitimacy, the Alawite discourse aims to correct incorrect cognitive-cultural presuppositions about women and reinforces its discursive authority through intertextuality with the Qur'an and Prophetic tradition, as well as the use of social identity elements like honor ( Ghayrat ) and zeal ( Ḥamīyyat ). This research fills the gap of a comprehensive discourse analysis in Islamic texts regarding women and, by relying on Islamic exegeses, offers a modern reinterpretation for discussions on women's rights. This analysis, conducted within the historical context of early Islam, contributes to a deeper understanding of the status of women in religious texts and has applications in women's rights policymaking.
۲.
The religion of Islam is a universal religion, and consequently, the audience of the Quran includes all human beings from various ethnic backgrounds. However, from among the different languages, the divine will chose the Arabic language to convey the teachings of this holy book. Questions arise in this regard, such as ‘Whether this selection is due to a special characteristic of the Arabic language or if it is merely rooted in being the same language as the Prophet's (PBUH) people?’ ‘If the Quran had been revealed in a non-Arabic language, could it have had a similar role and impact?’ Furthermore, ‘Is the language of the Quran entirely subject to the rules and regulations governing human language, or does it have differences?’ In response to these questions, the present study adopts a narrative-based approach to examine and analyze related hadiths. It concludes that the Arabic language, regarding its special capacities, is the exclusive language of revelation; therefore, the Holy Quran is established upon the Arabic language and is inseparable from it. There are also similarities and differences between the Arabic of the Quran and the conventional Arabic of the era of revelation. These similarities are manifested in the types of letters, word structures, grammatical rules, and expressive style. The differences lie in the semantic system, the textual continuum, and the levels of signification.
۳.
During his Imamate, Imam Ṣādiq (AS) faced many deviant thoughts and movements, one of which was the " Ghuluw (exaggeration) movement." Abul Khaṭṭāb is one of the prominent figures of Ghuluw . Although the Ghuluw movement spread significantly during the time of Imam Ṣādiq , Abul Khaṭṭāb faced the most and strictest opposition during this period. This it is an indication of the extent of the deviation of this dangerous exaggerator and Imam Ṣādiq 's (AS) efforts to nullify his Exaggerator propaganda; in dealing with Abul Khaṭṭāb , Imam Ṣādiq (AS) prioritized the preservation and protection of Shiʻa from deviations. The present study aims to identify the approach of Imam Ṣādiq 's (AS) communication in confronting Abul Khaṭṭāb as one of the prominent figures of Ghuluw . The present research uses a descriptive-analytical method with an interdisciplinary approach, and, by modeling the "PDAM" Narrative Discourse Analysis method, analyzes the communication approach of this Imam with Abul Khaṭṭāb . Research findings indicated that in Imam's (AS) encounter with Abul Khaṭṭāb , the "Repulsive Approach" with 96 percent had the highest frequency, and the "Conservative Approach" and "Reactive Approach" each had the lowest frequency with 2 percent. Among the dual approaches, the "Repulsive-Offensive Approach" has the highest value and frequency, and the Repulsive-Defensive approach has the lowest frequency. The results of the research show that " Abul Khaṭṭāb " caused deviation in Shiʻa beliefs; therefore, the Imam did not tolerate or compromise with him in any way. The high frequency of cursing and condemnation in the Imam's discourse indicates the extent of the deviation of this dangerous exaggerator and the Imam's efforts to expose and nullify his exaggerator propaganda. The high frequency of approaches in the "Structural Space" along with explicit rejections and curses, condemnations, etc. from Imam Ṣādiq (AS) indicates the serious danger of Abul Khaṭṭāb and his movement for the Shiʻa.
۴.
The book " Baṣāʼir al-Darajāt " by Muḥammad ibn Ḥasan Ṣaffār , as one of the oldest surviving sources from the early period of the Lesser Occultation, can be explored with a Mahdism approach. In this source, 37 narrations, without repetition, address the issue of Mahdism. Since diverse Mahdavi topics are evident in these narrations, this research seeks, using the "Content Analysis" method, to first identify the main and sub-topics of the Mahdism narrations in Baṣāʼir al-Darajāt and then categorize and analyze the main categories. From examining the collection of narrations, 9 main topics were extracted in the form of 44 concepts; the conduct of Imam Mahdi (AS) in the era of reappearance, the Imam's inheritance, the purpose of the reappearance, the Imam's companions, and the blessings of the era of reappearance are among the most important topics in this collection of narrations. The central theme of the Baṣāʼir al-Darajāt narrations refers to the era of reappearance and beyond. This indicates the application of the element of selectivity by Muḥammad ibn Ḥasan Ṣaffār in compiling this work. The existence of some isolated narrations and their lack of transmission until the era of Allamah Majlisī indicates that these narrations were distant from the common discourse of Shia hadith scholars; although the essence of the themes can be traced in other hadith legacies.
۵.
Despite the Prophet Muḥammad’s (PBUH) prohibition against referring to the People of the Book ( Ahl al-Kitāb ), some Muslims did not refrain from narrating traditions or using their sources. This approach expanded significantly after the Prophet’s (PBUH) demise. Examining the conduct of his successors in dealing with Isra’iliyyat and their transmitters in Sunni and Shiʿi sources reveals contradictions that necessitate a thorough and comprehensive study. This research employs a library-based method and descriptive-analytical processing. Findings indicate that after the Prophet’s (PBUH) passing, some Companions not only failed to prevent recourse to the People of the Book or interactions with narrators of Isra’iliyyat but also promoted these fabrications among Muslims, advocating the idea of "Ḥasbunā Kitāb Allāh." Their aim was to reinforce the notion that the Quran alone suffices, rendering the Prophet’s (PBUH) Sunnah unnecessary, by comparing Israelite superstitions with Prophetic traditions. This move, ostensibly to preserve the political status of the Prophet’s (PBUH) successors, had severe negative consequences, including the proliferation of fabricated hadith and the infiltration of Isra’iliyyat into Quranic exegesis (Tafsir). The results demonstrate how political motivations influenced intellectual and doctrinal developments in Islamic society. This study also underscores the importance of critically re-examining hadith and historical sources in light of their political contexts. Its findings may pave the way for deeper investigations into the role of politico-intellectual currents in shaping Islamic foundations and help researchers adopt a more analytical approach to religious texts.
۶.
The present study examines the status of the Companions and their interpretative narrations in Tafsīr al-Tibyān , the seminal exegetical work of Shaykh Ṭūsī . As the first comprehensive Shiʿi exegesis, Tafsīr al-Tibyān adopts a critical and selective approach toward the interpretative narrations of the Companions. Shaykh Ṭūsī , adhering to the principles of Ijtihād and rationalism, compares these narrations with Qur’anic verses and the ḥadīths of the Ahl al-Bayt (AS). In cases of contradiction, he critiques and sometimes rejects the narrations of the Companions. He exercises caution in accepting these reports, only considering them valid if they align with Shiʿi exegetical foundations and rational principles. One of his motivations for utilizing these narrations is to address Sunni objections and strengthen the theological foundations of Shiʿi belief. Moreover, Shaykh Ṭūsī employs both Rijāl and analytical methods to assess these narrations, transmitting only those deemed reliable in both chain of transmission and content. The findings of this research indicate that his approach to the interpretative narrations of the Companions is not only influenced by scholarly and rational considerations but is also deeply rooted in Shiʿi theological principles, applying these narrations methodically within a specific framework.
