One of the ways to get to know the history of hadith is to pay close attention to the narrators and key figures in the publication of hadith. The 4th and 5th centuries of the lunar calendar are an outstanding period due to the classification and formation of the Shia Hadith communities and also the stabilization of the position and structure of Imami beliefs. Ibn Walid Qomi is one of these muhaddiths of the fourth century, who directly and indirectly had a great influence on the scholars and muhaddiths of Baghdad. Najashi and Sheikh Tusi received hundreds of books of the principles of Companions of the Imams with the fixed method and model of Ibn Abi-Jeed from Ibn Walid from Saffar. Sheikh Tusi uses more books from Ibn Walid's methods and in the meantime he narrates the documents through the intermediary of Sheikh Saduq or Ibn Walid's son. Ibn Walid's rejali evaluations, where most of his criticisms were made towards some narrators such as Muhammad bin Musa Hamdani or their books, have also been narrated. Sheikh Tusi has usually accepted or reported these weaknesses without criticism; But Najashi sometimes rejects them and sometimes looks at them with doubt.

In the current of time, the names of some of the narrators has undergone changes which can be categorized as that connected to the form or meaning of the names. Onomastics is a science in which names are studied and methods for studying their changes suggested. Indeed, Onomastics by suggesting the correct name and its different alterations opens the road for the study of names in the field of Rejal. The methodology of Onomastics has great use in different fields of Rejal including implication of different data about a person by examining its name, identifying different names for one person, finding the altered names. The results of these studies can havea great impact on elucidating various aspect of the narrators' life.

Doubts have been raised about the validity of the existing tothiqat (authentications) in the early and later sources of Shiite Rejal (study of hadith narrators) on the grounds that they were not compiled during the lifetime of the narrators. Acceptance of this assumption will lead to closing the door of tothiq (authentication) and a lot of narrations will lose their authority. On the contrary, reliance on the vothuq (authentithity) basis, the views of hadith authorities and the existing indications will lead to authentication of a large number of narrators even from the viewpoint of later hadith authorities. One of such indications is observation of the application of the word seqeh (one whose trustworthiness has been verified) and what it signifies in the authentications of hadith authorities, which can assure hadith authorities of the credibility of a narrator, since the word seqeh denotes trustworthiness of the narrator for hadith authorities. Accordingly, narrations of the trustworthy narrators are accepted due to their credibility and this is something which can be practiced in modern era on the basis of various indications and evidence.

IntroductionThe tradition of "Good for Women" is one of the famous traditions that have been reported with various expressions in the historical, ethical and hadith texts of the two main Islamic Sects. However, in the conducted studies, despite the report of the tradition in various hadith texts, more attention has been paid to the implication of this tradition than to its Isnad validity. While this tradition is reported in the form of a "mursal" in most sources, and sometimes go with iḍṭirāb in the text. In the implication section, most of the researchers consider the tradition to refer to a special ruling about women and believe that women should avoid being in the community by dealing with activities related to housekeeping and raising children. While ignoring the authenticity of this hadith, if only the content of the tradition is considered, other views can be proposed about it, and women cannot be deprived of their right to social presence based on this report.Materials and MethodsIn this research, focusing on the reporting process of the tradition of "Good for Women" in the hadith sources of the two main Islamic Sects, the isnad status and its textual changes in different texts have been evaluated. In this regard, all the sources in which this tradition is narrated have been studied and analyzed. The Shiite sources in which the tradition is reflected are: "Da’ā’im alـEslām", the book "Mūlid fāṭimah" or "Akhbār fāṭima", "Makārim Akhlāq alـNabī wa alـA’immah", "Manāqib ‘Āl Abiṭālib", "Makārim alـAkhlāq", "Kashf alـGhummah fī Marifat alـA’immah". Among Sunni sources, this tradition can be seen in the books "Ḥlyat al-Awliya wa Ṭabaqāt al-Aṣfiya’", Iḥyā’ Ulūm alـDīn", "Kanz al-Ummāl fī sunan alAqwāl wa al-Af’āl".Results and DiscussionResearch in hadith texts is one of the necessities for the correct understanding of jurisprudence and moral issues, which has always been the concern of Islamic thinkers in line with the detailed analysis of religious teachings. Generally, hadith scholars do not limit the final evaluation of hadiths to the examination of Isnad, but also consider it necessary to analyze hadiths in terms of text and content. Because neglecting each of them leads to misunderstandings and misconceptions of the Sunnah and the words of the Prophet (pbuh) and Imams (as). Among the notable traditions in the hadith texts that are found in Shia and Sunni hadith sources and various analyses have been made about them, is the hadith "kjayrun linnisā’I an lāyarayna al-rejāl wa lāyarāhunna al-rijāl" This tradition has been reported in different sources with different words and attributed to Ḥaḍrat Zahrā (as). The analyses presented around this hadith are so different that sometimes no common value can be found between them. For example, a group has concluded that women must not appear in the community but stay at home, only by addressing the words of this hadith. On the other hand, another group, emphasizing the weakness of the chain of transmission, considered the hadith to be invalid and rejected it.ConclusionThe tradition of "Good for Women" is found neither in any of the four Main Shia hadith books nor in six authentic Sunni ones. Additionally, in most of the late hadith sources, it has been transmitted in the form of "mursal", without valid sanads. Furthermore, although some sources have presented the tradition as "musnad", most of their transmitters are accused of lying, fabricating hadiths, and falsification. After all, accepting the transmission of the hadith from the "Imam", it should also be noted that according to the literal meaning of the word "Ra’y", the meaning of "Ru’yah" is the staring and precise and lustful gaze of alien men and women at each other, not the fleeting and natural gaze that is common in social interactions. In addition, considering that a woman as a human being is responsible in social and political issues and it is not possible to deal with this responsibility except with a chaste presence that is in accordance with the laws of Islamic Sharia, and considering the practical life of Ḥaḍrat Zahrā (as) as a perfect role model of a responsible woman, it can be said that in this hadith she invited everyone, especially women, to observe hijab and chastity in the community, because Islam prefers the law-abiding presence of women in the community to their isolation

In the middle of the fifth term of the parliament, when Reza Khan was the Prime Minister, he went to the south of the country to suppress the rebellion led by Sheikh Khaz’ al. After visiting the Holy Shrines in Najaf, he met Ayatollah Sayyed Abulhasan Esfehani, Ayatollah Naeini, and several other religious leaders of Najaf. One of the sources that report this meeting is the book Ma’ arif al-Rijal written by Shiekh Mohammad Herz al-Din. In his narrative, the author mentions that the religious sources of imitation asked Reza Khan two things in return for consenting to his monarchy; first, the presence of five first-class mujtahids in order to monitor the resolutions of the parliament، and second, maintaining the Ja’ fari Shiite sect as the official religion of the country. Reza Khan promised to fulfill those demands. However, there are major doubts concerning this narrative, which makes it difficult to believe the report. Thus, the present article, using a critical approach, seeks to answer the following questions: In the mentioned meeting, did the religious sources of imitation make such requests from Reza Khan? Did Reza Khan make such promises to the religious sources of imitation? And, in this meeting, what was the main topic of Reza Khan’ s negotiation with the scholars and religious sources of imitation?

Section 115 of Iranian constitution reads: "The president should be among the political, religious 'rejal' ...". The word 'rejal'taken from Arabic language means 'men'. Some Iranian politicians believe that the word has the same meaning in Persian, therefore, women cannot lead the country as presidents; while, others argue that 'rejar can now refer to both sexes, therefore women can be elected as presidents. This, study tackles the issue from a sociolinguistic perspective. To do this, we need to find if the word 'rejal' is now a Persian word borrowed from Arabic, or, it is an Arabic word to which Persian speakers switch. About eleven hours of sociolinguistic interviews were conducted with 10 Persian speakers and all nouns (Arabic or Persian) were extracted from the data and later subjected to analyses to describe the linguistic behavior of each category in its own context. Then the behavior of nouns in each context is compared to that of the other contexts. Our findings show that Arabic origin nouns are found to be behaving like Persian nouns, they have, therefore, been borrowed into Persian and have Persian connotations and functions. Evidence is, therefore, presented to the 'Persianness' of 'rejal', shedding scientific light on a political problem.

Central justice and the avoidance of any prejudice should be one of the most important principles in the critique and review of texts. But has this principle been taken into account in Rejali critiques? Or has religious prejudice worked in this area and prevented some Rejaliyan from telling the truth? This article aims to evaluate the influence of Shiite narrators on Sunni Rejali criticisms in their authoritative Rejali books and has been written with a descriptive-analytical method, and with numerous evidences, states that many Sunni Rejaliyoun criticisms of Shiite narrators with religious orientation and Sectarian and anti-Shiite prejudice has taken place and has proved that among some Sunni Rejaliyoun, Shiism is a weakness for narrators and in many cases has even overshadowed the stability, goodness and justice of the narrators.

One of the most important and famous sciences in the field of tradition studies is the study of Rejal (Narrators of Hadiths) which dealss with the narrators’ status to ensure that the narrated traditions (Hadiths) are issued by the infallibles. Mohammad Taqi Shoushtari was an outstanding contemporary biographical evaluation scientific who had critical viewpoint in this field. His Qamoos al-Rejal, in fact, was a criticism to Mamaqani’s Tanqih al- Maqal. Shoushtari criticized the mistakes done by Mamaqani in applying and referring to the former Rejali sources which led to other misunderstandings. For instance, Mamaqani without noticing the differences between the former sources has equally applied all sources while noticing the differences plays an important role in applying them. This article studies the principles and methods of applying the Rejali sources to discover the narrators’ religion and status, narrating from the infallibles, methods of recognizing the common points, the unity of the differences, and the authority of the sources.

Knowing the sources of every scientific discipline is a basic necessity in its scientific usage. In the field of the knowledge of rejal, there are tens valuable and important works that each of them is written in a specific style. Knowing the characteristics of these sources is very effective in more knowing of the transmitters, analyzing and examining the chain of transmitters of a tradition and resolving their difficulties and problems. As an important and enduring work, the book Mu'jam Rejal el-Hadith, among rejali books, is of great importance in the arena of the knowledge of rejal and knowing the transmitters. Its Usuli, Jurisprudent and scholar author, that during many years was teaching and writing in the field of Fikh and Usul, and by using the traditions of the Infallibles (peace with them), was deducting the divine commandments, in his final years of life, by a great amount of scientific saved matters, written a book in the subject of the knowledge of rejal and recorded an enduring work iv his scientific past.In comparison to other Shi'i rejali books, this work has superior qualifications. Thus, knowing it is a necessity for religious students, especially for those interested in rejal.

Kash is a common name for several places in Islamic world. Several mentions has been made of keshi’s in Rejal sources, history and geography; this article is an attempt to identify six places named kesh according to different records, geographical places, and the associated scholars, as well as the misapplications in the use and the attributed scholars.