انسان با تهذیب نفس و علم حضوری می تواند حضور علت هستی بخش را درک نماید؛ لذا در فلسفه اسلامی خداوند حاضر علی الاطلاق است. اما پرسش از چرایی عدم انکشاف حضور الهی به طور گسترده برای بشر از طریق روش هایی مانند تجربه دینی ذهن فیلسوفان دین را به خود مشغول داشته است و تقریرات شلنبرگ در استدلال به اختفای الهی برای الحاد، در این میان نقش محوری دارد. عمده پاسخ ها به علت اختفای الهی از منظر وجودی، فلسفی، عرفانی و کلامی است. اما در پژوهش حاضر به روش تحلیل محتوایی سعی شده است رویکردهای انسانی تراویس دامزدی مورد ارزیابی قرار گیرد. وی با بیان مواردی مانند شاخص انزجار آسیب دیده، شاخص انزجار محدودیت وجودی، شاخص ترس و امید و شاخص از خود بیگانگی سعی در طرح دلایل اختفای الهی نموده است. در این مقاله عمده نقدهای این رویکرد انسانی مواردی چون نسبی گرایی و استقرای ناقص، بی نیاز نبودن از رویکردهای کلامی مانند تدبیر، حکمت و لطف الهی، ارائه تصویری منفعل از خداوند و عدم توجه به بعد اجتماعی دین، دانسته شده است.

Keeping one's residence in small villages is severely censured in some of the hadiths of the Infallible (pbuh). These hadiths regard the residents of small villages ignorant and oblivious of Allah's precepts, bounds and laws, and forbids residence in small villages. Today, the abovementioned characteristics have, to some extents, been removed from many rural areas due to the scientific and spiritual growth of the society. Besides, people are nowadays enjoined to migrate from urban to rural areas to preserve rural resources and to consolidate taking up residence in rural areas. These attitudes outwardly contradict the hadiths. Therefore, an analytical survey of the hadiths forbidding keeping residence in small villages and a clarification of their intended meaning required that the present research be done. The present essay collected a number of interrelated hadiths, traced their sources, and clarified their intended meaning through an analytical-descriptive approach. The research resulted in the fact that the hadiths against keeping one's residence in small villages do not censure or forbid residing in rural areas, rather, they introduce social criteria for one's living place. The censure rests on the characteristics dominant in small villages the time the hadiths were issued.

Objective: The present study seeks to draw a pattern of analytic recognition with a less well-known critique of the work of Mahamed-e-Heydariyeh based on the textual criticism approach and qualitative analysis method. Based on this model, the text in question has been examined in terms of linguistic description, resource critique, methodological correction, content analysis, and in terms of linguistic-literary style of the author's prose at three lexical, syntactic, and rhetorical levels. Methodology: In this paper, layer-by-layer textual analysis is used to provide an analytical recognition of Mohammad Heydariyeh's textual criticism based on the recognition of work in two levels: "in-text" and "in-text". In this research, the textual role, the method of correction and the analytic cognition of the text will be examined by looking at the interaction of each section with the other. Next, Mohammad Heydariyeh, as a work that has not yet been edited and published, from the point of view of linguistic texts, resource criticism, correction method, content analysis, author-prose linguistic-literary analysis, in triple lexical, syntactic, and rhetorical levels. Findings: Linguistic scholars today no longer regard language as a collection of disordered sounds and signs; rather, they believe that language is a regular network of interconnected levels that outside of each language level is an outlet for another. From this point of view, in the correction operation, the existence of a light map of the text replaces the correct arguments for the variant's superiority to the variant approach to the "mother version" style and gives the textual critique a theoretical framework. From the perspective of proofreading, looking at the comparative critique of surviving versions and replacing consciousness with reasoning and explaining the priority of recording and editing with the original method is the best correction strategy. Conclusion: Mahamed-e-Heydariyeh's book is a valuable work of prose, written by Mohammad Sadiq Khan Akhtar with a magnificent pen and dedicated to the king of Awadeh city Ghazi-al-Din Haidar. The surviving works of the Persian language authority in India are of great importance and have a great linguistic-stylistic value. In his book, he mentions many of the great scholars of science, culture, literature, and the arts and provides information and information about them. He has also narrated stories of some rare wonders. The existence of this book and other similar texts indicates that the scientific language prevailing in the eastern subcontinent, especially in the Shiite regions of India, was explicit Persian.

Doubtlessly, accurate traditions are one of the valuable treasures in interpreting verses, decoding them, and explaining similarities. Access to the traditions that both in terms of document and context can play such a role in understating the verses of the Quran had always been the goal of Quranic researchers especially in traditionary interpretations. But the basic problem in type of traditionary interpretations i.e. “removing documents of traditions” has led to this that attributing the traditions to the innocents will be involved in a serious uncertainty.; considering feqholhadisi and contextual aspect of traditions is more needed. In this regard, as in many traditional interpretations of collecting traditions to keep them from being destroyed had been considered by the commentators, accurate and incorrect traditions have been combined with each other and sometimes weak traditions and even subject and false things have been put in traditionary interpretations as some traditional Sunni and Shiite interpretations have being faced with a major damage. Since, based on the infallible prophets’ traditions (peace be upon them), one of the basic criteria about the accuracy and inaccuracy of the traditions is referring to the Holy Quran, traditions of Hoveizi Nooroltheqelain interpretation under some verses according to this feqholhadisi aspect has been studied. The study suggests that in addition to being opposed and non-compliance with the rational and scientific certainties and similar cases, some of these traditions are not compatible with strong verses of the Holy Quran.

1. Introduction: Today, critical analysis of texts is not anymore considered a technique for publishing and just reviving the old books, but it is actually a broad knowledge for understanding the nature of the texts, the critique of their sources and the textual evolution of their manuscripts, which is referred to as "textual criticism. " This knowledge was originally used for ancient and holy books, and then from 18th century for classical literary works. New approaches to textual criticism are based on linguistic-stylistic researches. The linguistic and stylistic knowledge has the capacity of analyzing the text and providing remarkable results for the interpretation and criticism of the texts. It also presents new concepts of literary and non-literary texts. In traditional text studies, the emphasis was on philology, semantic and diversity of recording, but in modern text studies, text criticism shapes new approaches and provides different findings for analysis. In modern text studies, text is analyzed from two points of view: the inner view (linguistic and stylistic context) and the outer view (non-linguistic context, or situation). Thus, textual criticism in the West, although beginning with scriptures for the analysis of the sources and textual variation of the content of these books, and their correction, in later centuries, deallt with literary, historical, and classical texts. . . .

The hadith is one of the sources of ijtihad commentary and is the only source of narrative commentary. For this reason, mostly there is no Quran commentary without tradition and considered one of the sources of narratives. The Majmae-Al-Bayan is one of the interpretations of the Imams and the Quranic science and Interpretative Encyclopedia. There are plenty of Imams and Sunnis tradition and quotes commentators in the Majmae-Al-Bayan. interpreter, has not quoted the exact phrase, and in some cases, he has criticized narratives. this research has been written to answer this question 'what is the tabresi's criterion in the textual citique of narration? '. In this research by descriptive library method has been showed that the commentator investigated the textual and inside critique of interpretative narratives referring to the Qur'anic criterion, tradition, wisdom, history, principles of belief, and the principles of jurisprudence and Imā mī jurisprudence has, And the verses indicating the infallibility of the prophets are his Quranic criteria in criticizing most of the interpretive narrations related to the story of the prophets.

The great and well-known Kumayl supplication is one of the most prominent supplications of the existing famous Shiite supplications. It contains some parts of Imam Ali's spiritual supplications which is told by that Imam and written by Kumayl bn Zyad Nakha'i.Meanwhile this supplication has gone through the general process of relating hadith and left behind many ups and downs. It has not been immune from some impairment and is regarded in some way as a mu'allal hadith. Investigating a part of the above mentioned supplication. The author of the present paper tries to locate the existing weaknesses in it and finally gives a solution to the related problems.

The translation is important-find the perfect means to convey accurate and understandable first speaker of the target language and Knowledge of literary and cultural difJerencesbetween nations as well as knowledge of language and literature standards in their eloquence There are some subtleties in Arabic, sometimes causing difficulty of translating the Quran, Nahj, traditions and some Arabic texts were From the past to the present translation has been a lot of Nahj.Translation Translator contemporary Mohammad Dashti is one of them This article is an excerpt from his interpretation of the method, style, text editing, translation and analysis of issues and rhetorical way, observing the literary arts And also due to historical events and critically examined. This paper seeks to answer this question are plain cash translation Whether "plain Drtrjm «ranslation from any ground rules have been met And the interpreter would need to be handled carefully? The study translation criticism on Mr. Dashti imports That the right understanding of researchers and scholars. These problems include issues such as: Lack of sufficient precision in translations, additions analytical and descriptive, contextual and rhetorical and is fit impairments. It is noteworthy that The author of this criticism is objective grounds To conduct research and studies, in this field.

Asadi’s Shahnameh is a great epic consisting of twenty-four thousand distiches and is attributed to Asadi or another poet of the same nickname. This work was created in the same line of development as Ferdowsi’s Shahnameh. The main theme is the old campaign of Soleyman to Iran to confront with Rostam and Keykhosrow and to repeat the pattern of Rostam’s battles with his children in a state of anonymity. The text structure is episodic with numerous central characters. The narratives are for the most part derived from oral literature. Textual evidence demonstrates that the poet is Shiite. The narrative content, chronogram as well as the literary and linguistic style of one of the manuscripts reveal that the text was written in the ninth century (probably 809 A.H.). The article first introduces the text and the origin of its narratives in oral literature; it then proceeds with the study of the narrative structure of the epic using three available manuscripts dating back to the thirteenth and fourteenth centuries (A.H.). Textology and Textual Criticism have been employed as the research methodology. The literary and linguistic features of the text have also been examined at three levels: lexical, syntactic and rhetorical.