One of the expressions cited in jurisprudential books for understanding and validity of hadiths is the term “Qażīya fī Wāqiʿa”, based on which the jurists consider some specific hadiths as Unathority for deriving general rulings.  A number of references are made in the works of early jurisconsults that refer to some aspects of this term. The present study, carried out using the descriptive-analytical method and through library research, will first analyze the meaning, application, and implications of “Qażīya fī Wāqiʿa”, and then debunk the errors related to the term. The components of “Qażīya fī Wāqiʿa” include the indication of a ḥadīth regarding the actions of the Maʿṣūm (infallible), the narration of action by the Maʿṣūm (infallible), the lack of intent for legalization and the narration of action, and the inability to reconcile with common understanding. The issuance of Actual Sunnah in response to a narrator’s question, and the narrator mentioning the continuation of Actual Sunnah by the Maʿṣūm (infallible) are some of the indications revealing that the Actual Sunnah was made with the intent of legalizing (Tashrīʿ) and clarifying a legal ruling.

This article is to introduce one chapter of al-Bīrūnī’s treatise on astrolabe entitled: Kitāb fī ‛ilm-i al-Asturlāb (A book on astrolabe knowledge). This chapter is about finding ḳibla direction by Astrolabe. Also, it argues dependence of various astronomical traditions and interaction between astronomy and Islam. World-map centered Mecca and additional graphs on astrolabe are examples for showing this dependence. There are mathematical explanations although they are not goal of this paper.

The prevailing view among Islamic sects regarding the Quranic text is its immunity from any distortion, whether by addition or omission. Still, some have accepted varying levels of textual alteration. Meanwhile, the book " Al-Burhān fī Tafsīr al-Quran, widely utilized by researchers, has been accused of supporting distortion because it includes narrations related to textual alteration. These narrations are divided into different groups, each deserving detailed analysis. This study deals with one of these groups that, at first glance, seems to imply changes to the Quranic text. However, further consideration and a holistic review of related narrations reveal a different result. Accordingly, there is a kind of inconsistency among the hadiths referring to different revelation of the Quran. It suggests that these narrations don't relate to the distortion of the Quranic text. Given such contradiction within these narrations, it is unacceptable that they imply the manner of revealing the Quran.

Kamāl al-Dīn ‘Abd al-Razzāq Kāshānī (d. 736) was a mystic and commentator in the 8th century, from whom several works in the field of Quranic interpretation are available today. His mystical approach influenced his interpretive approaches and led him to write a commentary unique in its time, entitled Haqā’q al-Ta’wīl fī Daqā’q al-Tanzīl. This commentary is considered valid, although its theoretical foundations have not yet been recognized. Therefore, this article analyzes and explains the main theoretical foundations of ‘Abd al-Razzāq, including the following: The belief in the expressive miracles of the Qur'an, the use of tropes in the Qur'an, the interdependence of verses in expressing their meanings, the need to interpret verses, the validity of different readings of the Qur'an, and the need to deal with the reasons for the revelation of verses are important interpretive foundations of ‘Abdul Razzāq. His work consists of lexical, literary, and interpretive details. By emphasizing trope and interpretation through the Sufi mystical approach, he dealt with the formation of interpretations about figurative meanings and symbolic concepts in some verses.

Muḥammad ibn Kushna al-Qumī, an Iranian mathematician active during the 4th–5th centuries AH (10th–11th centuries CE), composed a treatise entitled ʿUddat Masāʾil li-Ibn Kushna fī al-Radd ʿalā Mawāḍiʿ min Kitāb al-Kāfī li-l-Karajī. This work constitutes a critical examination of five sections from the geometric part of al-Karajī’s al-Kāfī fī al-ḥisāb. The topics addressed include: the extraction of an arc from its chord, the diameter of the circumcircle of regular polygons, the surface area of the sphere, the area of the inhabited quarter of the Earth, the surface area of the cone, the volume of the sphere, and methods for measuring ground elevation in the excavation of canals and qanāts—each supported by rigorous geometric reasoning. While most of Ibn Kushna’s objections are framed in purely geometric terms, in certain cases, such as the second problem, he challenges the general validity of propositions formulated by al-Karajī by offering counterexamples. In the third problem, he critiques an astronomical method of measurement, referring to a chapter in the third book of Kushyār’s Zīj jāmiʿ (on hay’a), where he identifies an error in the method of computation. This paper evaluates the soundness of Ibn Kushna’s criticisms of selected geometrical arguments in al-Karajī’s al-Kāfī fī al-ḥisāb from a mathematical perspective.

One major reason offered by the Shi‘a for Imam ‘Alī’s rightfulness for imamate and immediate succession of Prophet Muhammad is his superiority over all people except the Prophet. Fakhr al-Rāzī, a Sunni exegete and theologian, has in his book, Al-arba‘īn fī uṣūl al-dīn (The Forty in the principles of the religion), criticized the reasons for Imam ‘Alī’s superiority, such as al-Mubāhala Verse, being the first Muslim, being more knowledgeable, jihad, courage, and other hadiths implying his virtues. In this article, I deploy the views of Shiite scholars and adopt a descriptive and analytic method to consider Fakhr al-Rāzī’s objections. I conclude that none of his objections to the reasons for the superiority of Imam ‘Alī over others is valid.

Kitāb al-Murshid fī al-ṭibb al-ʿayn is written by Muḥammad ibn Ghassūm al-Qhāfiqī in Arabic in the sixth century and six articles. Qhāfiqī has criticized the previous books of ophthalmology. He explained that he aimed to write a complete book including all of knowledge about ophthalmology in science and operation. He has written issues such as medical ethics, the commandments of Hippocrates, and the honor of the medical industry in addition to ophthalmology. He has expressed about his experiences in ophthalmology in Malaga and Córdoba. He has used various books that sometimes mentioned the references and sometimes without them such as Kitāb al-muntakhab fī ʿilm al-ʿayn from Ammar al-Mawṣilī, Tadhkirat al-kaḥḥālīn from ʿAlī ibn ʿĪsā al-Kaḥḥal. The study of references in this book is not completed. In this study Ashar Maghālāt fī al-ʿayn ascribe to Ḥunain ibn Isḥāq, Tadhkirat al-kaḥḥālīn by ʿAlī ibn ʿĪsā al-Kaḥḥal and al-muntakhab by al-Mawsili is researched. The aim of this study is finding some references of this book in part of ophthalmology. The results show that there is the similarity between al-Murshid and al-muntakhab and Tadhkirat al-kaḥḥālīn, specially Tadhkirat al-kaḥḥālīn.

The concept of abrogation (naskh) has been one of the most significant and contentious issues in the fields of Quranic interpretation, Quranic sciences, and Islamic jurisprudential principles throughout the history. A review of the existing literature reveals that few studies have been conducted to comprehensively examine the similarities and differences between the perspectives of major scholars on this topic. This study employs a descriptive-analytical method to conduct a comparative analysis of the views of Sheikh Tusi, presented in the first comprehensive Shia exegesis Al-Tibyān fī Tafsīr al-Quran, and Ayatollah Ma‘rifat, outlined in the first comprehensive collection of Shia Quranic sciences Al-Tamhīd fī 'Ulūm al-Quran. The findings indicate that, while Ayatollah Ma‘rifat aligns with Sheikh Tusi in most theoretical aspects of abrogation, he diverges in two categories: "abrogation of the text without the ruling" and "abrogation of both the text and the ruling," where he denies the occurrence of abrogation. Moreover, Ayatollah Ma‘rifat introduces innovative classifications, such as "conditional abrogation" and "gradual abrogation," adapting the concept to contemporary socio-temporal contexts. On the exegetical level, despite shared views on the abrogation of certain verses, Ayatollah Ma‘rifat disagrees with Sheikh Tusi regarding verses such as 2:240 and 2:109 of Surah Al-Baqarah, rejecting their abrogation. This study emphasizes the importance of revisiting the concept of abrogation to better articulate the relationships among Quranic rulings.

In the semantics of “Lisāna Sidq” in the Holy Qur’an, with the aim of solving some problems surrounding the interpretation of this Qur’anic term, the context of the two verses related to it has been studied here. This Qur’anic term in the prayer of Prophet Abraham (AS) is accompanied by two complementary adverbs: “Lī” and “Fī Al-Akhirīn”; To reconcile between these two adverbs, commentators use the word “Lisān” as figurative meanings of “praise”, “remembrance” and in one case, they have considered “fame”, but these meanings do not have evidence in the holy Qur’an. The letter “Fī” in the complementary adverb “Fī Al-Akhirīn” means “Hawl (about)” and the semantics of the term “Lisāna Sidq” shows that the word “Lisān” may mean “speech” or “tongue”: according the former, this term is related to the statements that carries prophetic and truthful promises about “Al-Akhirīn”, and according to the latter, it refers to the tongue that expresses prophetic and truthful promises about “Al-Akhirīn”.

Sad al-Dīn Ḥammuyyī, the well-known mystics of the 7th/13th century, was from a Shāfi' ī family who have had a long history (about 400 years) in Egypt and Syria. Sad al-Dīn belonged to the Kābravi Order and was one of the prominent disciples of Shaikh Nadjm al-Dīn Kubrā. He was one of the first Sufis who explicitly confirmed the absolute sainthood of Shiite Imāms. He wrote several books and treatises contained mysterious sayings, mathematical figures and shapes and full of mystical terms, these materials are sometimes hard to understand. Most parts of his writings are unpublished and still preserve in manuscript form in the libraries and it is one of the serious obstacles to survey his mystical thoughts. In this article we review some of his main treatises such as Ma ḥ bub al- aulīā, fī Ulum al- Ḥ aqāyiq va al-Daqāyiq, Lata if al-Taw ḥ īd fī Gharā ib al-Tafrīd and al-Mi ṣ ba ḥ fī al-Ta ṣ awwuf. Moreover we survey the words of his distinguished dispel, Azīz al-Dīn Nasafī. We try to describe his teachings on ontology especially his ideas about the theories of oneness of Being, basicality of Being and modulation of existence. We also compare some of his teachings with his contemporary mystic, Muḥī al-Dīn Ibn al-Arabī.