Journal of Jurisprudence Faculty

The albahith concluded that there are two forms of interpretation narratives: The first of them were called exegetical narratives in the general sense, and the second of them were called exegetical narratives in the specific sense. As for the first one, it could be applied to every narration received on the authority of the Prophet PBUH, and the people of his pure household, PBUH Considering that everything that has been reported from the Prophet, may God bless him and grant him peace, from a saying, deed, or report, is an Interpretation and statement of what is most beautiful and their father in the Holy Quran; This is because one of its central functions is the statement of the Holy Qur’an. And according to the text of the revelation, as well as the His pure household, PBUH; As they are the amendment of the Noble Qur’an, and the second weight recommended by it, PBUH, according to the frequent narrations in that. As for the second form, they are the interpretive narratives in a special sense, and they are intended to be a special type of narrations, not the absolute narratives as the first, and they are in which the infallible is looking at a specific verse, and is in the process of interpreting and clarifying it, and both forms have been referred to as a referred to as a Scholars. As some of them have said that the Prophet (PBUH) has interpreted all the verses of the Qur\\'an, and Some gone into detail, and it can be said that a Subtraction in this way can solve the dispute between the Scholarson this issue The albahith has concluded - after presenting in a series of cases - to the issue of disagreement between the Scholars and their evidence - to the authenticity of that type of narration, and that its condition in it is like the narrations of the legal rulings therein, and this is according to some Scholars, such as Al-Khoei - May God rest his soul. -.

The interactive dialectic between the Qur’anic text and its mechanisms of understanding has been insisting on awareness to control its balance and verify its effectiveness, and that striving to understand the Qur’anic text, update its reading, and establish contemporary understanding mechanisms has been necessary since the first foundational ages, as it lives in the need of the human religious awareness of modernization.
Here, as “authenticity and modernity” has taken on an excessively pragmatic dimension, it has become a methodological problem in the human sciences, which is raised among the emerging developments in the environment of Islamic culture.
As for the issue of “interpretation”, it is one of the most controversial and complex issues in various intellectual trends. Because it touches the self-awareness of the human being, and deals with the understanding as a position or an act of clarity or ambiguity of existence, so that everything that is in front of it turns into a text until it adapts to the change that occurs in self-consciousness towards existence.
Contemporary Qur’anic studies have focused on the assuming of the mind a pivotal role in critiquing the prevailing culture and the intellectual heritage that built it, so that this methodology has become an epistemological necessity in the literature of the renewal wave that aims to reshape the religious heritage according to mental foundations to generate an intellectual culture alternative to fundamentalism.

The textual analysis of the hadith is based on the results obtained from the Sindhi analysis, where the narration was judged and the extent of its weakness and strength. The Messenger revealed and clarified the issue of memorizing and collecting the Qur’an during his time.

Praise be to god, Lord of the worlds, and bleesings and peace be upon the beloved of the god of the words Muhammed and upon his pure family.
And yet the scholar's al_nuri's heritage has a great impact on building the shi'ite religious system and establishing the shi'ite thought.
The al_ nuri scholar has a prominent place among the shi'ite sect, but after he wrote his book (chapter of discourse on distorting the book of Lord of Lords) until the matter changed, many rejected it. Some scholars wrote books and letters in response to him, but this response moved from the book (fasl_al_khattab) to the author's rest of the heritage.
I have shown this research the position of the front scholars on this abundant heritage, and that they were divided in accepting its heritage and returning it into three contradictory directions.

This study aims to answer - with evidenced hypotheses - on the motives and motives that were justified by Muhammad bin Yaqoub Al-Kulayni (T: 329 AH) to include his book Al-Kafi for many of the narratives of the weak. With his pledge in the introduction to his book by saying: To collect in it from all the arts of the science of religion, and to work on it with the correct reports on the authority of the Imams of the People of the House, peace be upon them. After he included in it many of the narratives of the weak and the wounded, especially Sahl bin Ziyad al-Adami (born up to 200 AH), a ratio of 1/10 of the total of his book's narrations, which numbered more than sixteen thousand narrations, and that Sahl bin Ziyad was unanimously agreed to weaken the phrases of the men. The research chose him as a model for this study

The research depends on an introduction, a preface, two chapters and a conclusion. In the introduction, the discussion was about the importance of studying extremism as an objective scientific study, then the preface, in which we dealt with the linguistic and idiomatic definitions of the concept of extremism and some related terms such as extremism, terrorism, tyranny and injustice, and the difference between them. The first topic: deals with The roots of the emergence of extremism and the position of Islam on it, and the research relied on the Qur’anic texts that reveal the extremism of Jews and Christians and its continuation to the time of the Prophet Muhammad, may God’s prayers and peace be upon him and his family, and beyond until our time, and the Qur’anic position on it. They were private sources such as intellectual isolation and fanaticism, then ignorance and passion, and general sources that were formed by social, political and economic reasons.
Then the research dealt with solutions with basic rules, such as: thought is not discussed except with thought, review and radical change of curricula, monitoring the contents of religious discourse in mosques and the media, generalizing education among the illiterate and giving the opportunity to youth and others.

It is noticeable that there is a slight difference in the religious discourse of Islamic sects. Considering that the discourse has many aspects, namely the discourse, the recipient, the text, and so on, the article examined these aspects and bodies in the religious discourse in order to define the legal fundamentals in the religious discourse of the Imamiyyah as one of the Islamic schools of thought.