Imam Sadiq(as) UniversityQuran and Hadith Studies2008-321118120240922Qur'anic Foundations and Narration of the Mysore Rule and its Social Effect in People's LivesQur'anic Foundations and Narration of the Mysore Rule and its Social Effect in People's Lives1207744310.30497/qhs.2024.246785.4007FAAzamFathiPHD student, Department of Jurisprudence and Fundamentals of Law and Thought of Imam Khomeini, Khomein Branch, Islamic Azad University, Khomein, Iran.0009-0005-2079-0251MahmoudQayyumzadehProfessor of Jurisprudence and Education Department, Saveh branch, Islamic Azad University, Saveh, Iran.0000-0003-1340-9908AbbasaliHeidariAssistant Professor, Department of Jurisprudence and Islamic Law, Khomein Branch, Islamic Azad University, Khomein, Iran.Journal Article20240405This research tried to investigate the nature of the Mysore rule and its social effect in people's lives, and for this purpose, the evidence of the Mysore rule was first examined and then its application was discussed. This research was done in a library way. This rule is based on the fact that if a person is unable to perform a task completely due to illness, emergency, embarrassment, that part that is in his power is not canceled from his duty. In the society, if there is an emergency situation, but the jurist can establish a secondary ruling or government ruling by adhering to this rule. The subject of social jurisprudence is society; In social jurisprudence, the Shariah has given existence validity to the society. It is possible that a transaction between two persons from a juridical person is correct; But it is harmful to the society. The result of this research is that the Mysore rule is one of the rules that has both individual and social aspects. Just as the emergency creates a secondary ruling for the individual, it will also create a secondary ruling for the community, and the Islamic ruler has this authority.This research tried to investigate the nature of the Mysore rule and its social effect in people's lives, and for this purpose, the evidence of the Mysore rule was first examined and then its application was discussed. This research was done in a library way. This rule is based on the fact that if a person is unable to perform a task completely due to illness, emergency, embarrassment, that part that is in his power is not canceled from his duty. In the society, if there is an emergency situation, but the jurist can establish a secondary ruling or government ruling by adhering to this rule. The subject of social jurisprudence is society; In social jurisprudence, the Shariah has given existence validity to the society. It is possible that a transaction between two persons from a juridical person is correct; But it is harmful to the society. The result of this research is that the Mysore rule is one of the rules that has both individual and social aspects. Just as the emergency creates a secondary ruling for the individual, it will also create a secondary ruling for the community, and the Islamic ruler has this authority.https://qhs.isu.ac.ir/article_77443_1fe4e21310595785d4ead1574e0ed69d.pdfImam Sadiq(as) UniversityQuran and Hadith Studies2008-321118120240922How to Reflect the Quranic Stories of Prophet Dawood and Solomon (pbuh) in Persian verse textsHow to Reflect the Quranic Stories of Prophet Dawood and Solomon (pbuh) in Persian verse texts21497744410.30497/qhs.2024.246780.4005FAMohammad AliMahmoodabadiPhD student in Persian language and literature, Sirjan branch, lslamic Azad university, Sirjan, Iran.0009-0009-9791-862XGholam RezaSotoudehProfessor of the Department of Persian Language and Literature, Sirjan Branch, Islamic Azad University, Sirjan, Iran.0009-0004-7403-2301Ali AsgharBabasafariAssociate professor of Persian language and literature, Faculty of literature and humanism, Esfahan university, Esfahan, lran.0009-0002-9888-9284Journal Article20240204The story of the prophets has always been one of the fertile sources of literary texts and a background for the emergence of poets' creativity. Based on these stories and allusions to the history of the prophets, poets have created various and subtle themes and sometimescreated new and original compositions.The narrative of Prophet Dawood (pbuh) and his son Prophet Sulaiman (pbuh) of the great prophets of God among the people of Israel in Persian texts have had different and different effects compared to the story of other prophets due to the variety of adventures, events and cases of the prophethood period. Despite the age of these two narratives in the sources of Jewish religion and the Holy Quran, they are the best and first sources for poets and mystics to use.The current research, which analyzes and examines the story of Prophet David (pbuh) and Prophet Solomon (pbuh) in the poetry of some prominent poets from the 6th to the 11th centuries, has been carried out in a descriptive-analytical way, in which things such as Quranic verses and interpretive references In connection with these two stories, subtle literary and mystical themes and themes have been examined; and then, while presenting poetic evidence, we have come to the conclusion that what comes from the hearts of the poets' poems is an indication of their attention to different aspects of the story of Prophet David. (pbuh) and Hazrat Suleiman, it is for the purpose of expressing moral and descriptive concepts and as they have depicted the concepts of pleasantness.The story of the prophets has always been one of the fertile sources of literary texts and a background for the emergence of poets' creativity. Based on these stories and allusions to the history of the prophets, poets have created various and subtle themes and sometimescreated new and original compositions.The narrative of Prophet Dawood (pbuh) and his son Prophet Sulaiman (pbuh) of the great prophets of God among the people of Israel in Persian texts have had different and different effects compared to the story of other prophets due to the variety of adventures, events and cases of the prophethood period. Despite the age of these two narratives in the sources of Jewish religion and the Holy Quran, they are the best and first sources for poets and mystics to use.The current research, which analyzes and examines the story of Prophet David (pbuh) and Prophet Solomon (pbuh) in the poetry of some prominent poets from the 6th to the 11th centuries, has been carried out in a descriptive-analytical way, in which things such as Quranic verses and interpretive references In connection with these two stories, subtle literary and mystical themes and themes have been examined; and then, while presenting poetic evidence, we have come to the conclusion that what comes from the hearts of the poets' poems is an indication of their attention to different aspects of the story of Prophet David. (pbuh) and Hazrat Suleiman, it is for the purpose of expressing moral and descriptive concepts and as they have depicted the concepts of pleasantness.https://qhs.isu.ac.ir/article_77444_9e6e78634c0cf8aa27feaac430fe5883.pdfImam Sadiq(as) UniversityQuran and Hadith Studies2008-321118120240922Explaining the Position of Social Justice in Contract Law from the Perspective of the Verses of the Holy Quran and the Hadiths of Ahl al-BaytExplaining the Position of Social Justice in Contract Law from the Perspective of the Verses of the Holy Quran and the Hadiths of Ahl al-Bayt51767744510.30497/qhs.2024.246719.3997FASimaEsmailpourPhD student in law, Urmia Branch, Islamic Azad University, Urmia, Iran.0009-0004-8559-9485YousefMolaeiAssistant Professor, Department of Law, Urmia Branch, Islamic Azad University, Urmia, Iran.0009-0009-8835-4375MehdiSheidaeiAssistant Professor, Department of Law, Urmia Branch, Islamic Azad University, Urmia, Iran0009-0004-1560-2917Journal Article20240426The issue of justice has always been a subject of discussion and is one of the most important concepts in the social yard. In contract law, the issue of justice is also very important. Examining Islamic texts shows that Islamic traditions and sources contain many words about social justice. The purpose of this research is to analyze social justice in contract law with an emphasis on the Quran and Islamic principles. The method of this research was based on document analysis and library texts. From the point of view of the philosophy of law, justice means providing the exact amount of each person's rights and it is achieved without the interference of individuals. From a more practical point of view, it can be said that it is necessary to balance the rights of the parties in the exchange contract, and if this balance is disturbed, it should be compensated by other legal principles. This theory is acceptable in Iranian law based on the rule of loss of sale before receipt and legal options, and it is obvious that the acceptance of this theory is a kind of protection of the balance of the rights of the parties to the exchange contract, which is hard to find among legal schools and thinkers in this field today. is attention In Islamic texts, there is respect for justice in the verses of the Holy Qur'an (Maedah: 8) and the standard and measure of jurisprudence is set in the chain of causes of justice, and business jurisprudence is no exception to this rule, and even justice has a place beyond a jurisprudence rule It can be assumed.The issue of justice has always been a subject of discussion and is one of the most important concepts in the social yard. In contract law, the issue of justice is also very important. Examining Islamic texts shows that Islamic traditions and sources contain many words about social justice. The purpose of this research is to analyze social justice in contract law with an emphasis on the Quran and Islamic principles. The method of this research was based on document analysis and library texts. From the point of view of the philosophy of law, justice means providing the exact amount of each person's rights and it is achieved without the interference of individuals. From a more practical point of view, it can be said that it is necessary to balance the rights of the parties in the exchange contract, and if this balance is disturbed, it should be compensated by other legal principles. This theory is acceptable in Iranian law based on the rule of loss of sale before receipt and legal options, and it is obvious that the acceptance of this theory is a kind of protection of the balance of the rights of the parties to the exchange contract, which is hard to find among legal schools and thinkers in this field today. is attention In Islamic texts, there is respect for justice in the verses of the Holy Qur'an (Maedah: 8) and the standard and measure of jurisprudence is set in the chain of causes of justice, and business jurisprudence is no exception to this rule, and even justice has a place beyond a jurisprudence rule It can be assumed.https://qhs.isu.ac.ir/article_77445_0e72c8fa20321992494a1f8f3a309276.pdfImam Sadiq(as) UniversityQuran and Hadith Studies2008-321118120240922The Position of Inherent Human Dignity in the Foundations of Shia DoctrinalThe Position of Inherent Human Dignity in the Foundations of Shia Doctrinal771047744610.30497/qhs.2024.246081.3941FAMohammadKhalajPhD student of Quran and Hadith sciences, Science and Research Unit, Islamic Azad University, Tehran, Iran.KazemGhazizadehAssistant Professor, Department of Quran and Hadith Sciences, Tarbiat Modares University, Tehran, Iran.0009-0006-1623-2545Mohammad AliAyaziAssistant Professor, Department of Quranic and Hadith Sciences, Science and Research Unit, Islamic Azad University, Tehran, Iran.0009-0004-8104-4132Journal Article20250306The dignity of a human being, by virtue of being human, has been esteemed in various religions, societies, and schools of thought. Explicitly, the Holy Quran and the Islamic faith have recognized inherent human dignity as an inviolable principle and consider all humans to be its beneficiaries. The study of the relationship between human dignity and the tripartite realm of religion (beliefs, ethics, and laws), particularly relying on the worldview of the Shia sect based on narratives, is among the discussions that clarify the status and function of this divine trust granted to humans, necessitating further examination. The Islamic religion, and specifically Shia Islam, has often been accused by certain schools and other worldviews of not respecting human dignity. The present article, with a descriptive-analytical approach and utilizing library tools, seeks to elucidate the position and relationship of inherent dignity with the principles of Shia beliefs based on narratives. It addresses and affirms the importance of this through the examination of the relationship and status of human dignity with the five doctrinal principles (Tawhid, Prophethood, Imamate, Resurrection, and Justice). It demonstrates that according to Shia beliefs, human dignity is not only practiced but also a prevailing conviction, and this principle is precisely and proportionately present in the core of Shia Islamic thought. Moreover, human dignity, with its centrality and superiority over other creatures in Tawhid and Justice, is evident. Prophets and Imams have always endeavored to guide and return the believers to the principle of human dignity.The dignity of a human being, by virtue of being human, has been esteemed in various religions, societies, and schools of thought. Explicitly, the Holy Quran and the Islamic faith have recognized inherent human dignity as an inviolable principle and consider all humans to be its beneficiaries. The study of the relationship between human dignity and the tripartite realm of religion (beliefs, ethics, and laws), particularly relying on the worldview of the Shia sect based on narratives, is among the discussions that clarify the status and function of this divine trust granted to humans, necessitating further examination. The Islamic religion, and specifically Shia Islam, has often been accused by certain schools and other worldviews of not respecting human dignity. The present article, with a descriptive-analytical approach and utilizing library tools, seeks to elucidate the position and relationship of inherent dignity with the principles of Shia beliefs based on narratives. It addresses and affirms the importance of this through the examination of the relationship and status of human dignity with the five doctrinal principles (Tawhid, Prophethood, Imamate, Resurrection, and Justice). It demonstrates that according to Shia beliefs, human dignity is not only practiced but also a prevailing conviction, and this principle is precisely and proportionately present in the core of Shia Islamic thought. Moreover, human dignity, with its centrality and superiority over other creatures in Tawhid and Justice, is evident. Prophets and Imams have always endeavored to guide and return the believers to the principle of human dignity.https://qhs.isu.ac.ir/article_77446_af34c4fafd3707ed4444996ef4196134.pdfImam Sadiq(as) UniversityQuran and Hadith Studies2008-321118120240922Document and Evidence-Based Analyses of the Narrations Regarding the “Immunity from the Afterlife Account of the Buried and the Deceased in the Haramain” in Imamia SourcesDocument and Evidence-Based Analyses of the Narrations Regarding the “Immunity from the Afterlife Account of the Buried and the Deceased in the Haramain” in Imamia Sources1051337744710.30497/qhs.2024.246056.3936FASamadAbdollahi AbedAssociate Professor of Quran & Hadith Sciences, Azarbaijan Shahid Madani University, Tabriz, Iran.Mohammad HosseinNaqizadehPhD Student of Quran & Hadith Sciences, Allameh Tabatabaei University, Tehran; Iran.0009-0007-7417-8046Journal Article20240319In the narrative books of Imamiyah, there are narrations that prove certain immunities in the Afterlife in terms of punishment and reckoning for the deceased and the buried in the Haramain. Some of these hadiths have called the infidels subject to this ruling also. The conflict of these narrations with the verses and narrations that consider man responsible for his own actions and beliefs and negate any injustice in the account, and their incompatibility with the religious knowledge derived from reason, at least has brought about the hypothesis of the weakness of a part of these narrations; and this has caused the formation of this research based on the documentary and content evaluation of these narrations. According to this research, most of these narrations are weak in terms of documentation; and the apparent themes of some of these narrations are not acceptable due to their conflict with certain religious evidences. Only by interpreting the narrations and deviating from their contexts, an acceptable version of them can be rendered.In the narrative books of Imamiyah, there are narrations that prove certain immunities in the Afterlife in terms of punishment and reckoning for the deceased and the buried in the Haramain. Some of these hadiths have called the infidels subject to this ruling also. The conflict of these narrations with the verses and narrations that consider man responsible for his own actions and beliefs and negate any injustice in the account, and their incompatibility with the religious knowledge derived from reason, at least has brought about the hypothesis of the weakness of a part of these narrations; and this has caused the formation of this research based on the documentary and content evaluation of these narrations. According to this research, most of these narrations are weak in terms of documentation; and the apparent themes of some of these narrations are not acceptable due to their conflict with certain religious evidences. Only by interpreting the narrations and deviating from their contexts, an acceptable version of them can be rendered.https://qhs.isu.ac.ir/article_77447_6edf850f7a8e8ac8677974de97bd26e3.pdfImam Sadiq(as) UniversityQuran and Hadith Studies2008-321118120240922Extracting the Dialogue Pattern of the Prophets in the Holy QuranExtracting the Dialogue Pattern of the Prophets in the Holy Quran1351647744810.30497/qhs.2024.245775.3906FAFatemehAshtianiMSc. Student of Quranic sciences, Interdisciplinary Quranic Studies Research Institute, Shahid Beheshti University, Tehran, Iran.0000-0003-2735-8988FarzanehRohani MashhadiCorresponding Author, Assistant professor, Interdisciplinary Quranic Studies Research Institute, Shahid Beheshti University, Tehran, Iran.0000-0003-2725-5137AlirezaTalebpourAssociate Professor, Department of Computer Engineering and Science, Shahid Beheshti University, Tehran, Iran.0000-0003-2538-3928Journal Article20240121Considering the role of constructive dialogue in improving human relations on the one hand and the role of prophets in religious attitudes on the other hand, the purpose of this research is to extract the pattern of human dialogues of prophets in the Holy Quran. For this purpose, for the methodical study and analysis of the dialogue verses of the prophets, association rules are used, which is one of the methods and algorithms in the science of computational data mining. Using this algorithm, it is possible to analyze the conditions governing the dialogue based on the way the features of the dialogue come together. In this research, first, a data set of human dialogues of prophets and effective criteria and characteristics in each of the dialogues was prepared. This dataset has been made available on the website of Shahid Beheshti University. Then, by analyzing the data with the method of associational rules, the dialogue pattern of the prophets was extracted. The findings of the research show that, in total, the Holy Quran has 591 verses dedicated to the human dialogue of the prophets, which can be divided into 160 separate dialogues. By determining the influential features in a dialogue and extracting these features for all the human dialogues of the prophets, the pattern of the dialogue of the prophets was presented by 15 rules. For example, one of the rules is as follows: if the prophets are the initiators of the dialogue in the first party and the topic of discussion is religious, then with a 58% certainty, the dialogue method of the prophets is interrogative, and with a 55% certainty, the dialogue is long. Also, with a 90% certainty, the speaker's condition is in the original form. Also, it was found that 73% of the verses of the human dialogue of the prophets are located in the Maccian surahs and most of these verses have emphasis.Considering the role of constructive dialogue in improving human relations on the one hand and the role of prophets in religious attitudes on the other hand, the purpose of this research is to extract the pattern of human dialogues of prophets in the Holy Quran. For this purpose, for the methodical study and analysis of the dialogue verses of the prophets, association rules are used, which is one of the methods and algorithms in the science of computational data mining. Using this algorithm, it is possible to analyze the conditions governing the dialogue based on the way the features of the dialogue come together. In this research, first, a data set of human dialogues of prophets and effective criteria and characteristics in each of the dialogues was prepared. This dataset has been made available on the website of Shahid Beheshti University. Then, by analyzing the data with the method of associational rules, the dialogue pattern of the prophets was extracted. The findings of the research show that, in total, the Holy Quran has 591 verses dedicated to the human dialogue of the prophets, which can be divided into 160 separate dialogues. By determining the influential features in a dialogue and extracting these features for all the human dialogues of the prophets, the pattern of the dialogue of the prophets was presented by 15 rules. For example, one of the rules is as follows: if the prophets are the initiators of the dialogue in the first party and the topic of discussion is religious, then with a 58% certainty, the dialogue method of the prophets is interrogative, and with a 55% certainty, the dialogue is long. Also, with a 90% certainty, the speaker's condition is in the original form. Also, it was found that 73% of the verses of the human dialogue of the prophets are located in the Maccian surahs and most of these verses have emphasis.https://qhs.isu.ac.ir/article_77448_4456bdac11176d9bf8d1b43e9a8a893f.pdfImam Sadiq(as) UniversityQuran and Hadith Studies2008-321118120240922Analyzing the Hadith of Bakr ibn Abdullah ibn HabibAnalyzing the Hadith of Bakr ibn Abdullah ibn Habib1652017744910.30497/qhs.2024.245688.3893FARuhullahShahidiAssistant Professor in Quran and Hadith Studies, University of Tehran, Farabi College, Qum, Iran.0000-0002-2951-2291AliAdelzadehPh.D student of Quran and Hadith Studies, University of Tehran, Farabi College, Qum, Iran0009-0007-1489-0090Journal Article20240101Abū Muḥammad Bakr b. ‘Abdullāh b. Ḥabīb Al-Muzanī Al-Rāzī is one of the frequently mentioned transmitters in the books of Shaykh Ṣadūq Ibn Bābawayh. Despite the importance and effectiveness of his narrations, there is little information about him in rijāl books. In this article, we rely on the information that exists in his narrations to investigate his personal life, his denomination, narrators who have narrated from him, and his masters. Moreover, problems in his narrations such as shaky chains of transmission and their inconsistency with texts, content problems such as contradiction to valid texts, historical problems, parallel ascription, etc. are examined, and significant evidences are obtained against him, including document forging, Ḥadīth fabrication, change of original functions of narrations, etc. Tracking the dates of narrations, examining the chain of transmission patterns, and other evidences related to narration texts and chains of transmission augment the doubt that Bakr b. ‘Abdullāh b. Ḥabīb has had a big role in the final processing of some of these narrations.Abū Muḥammad Bakr b. ‘Abdullāh b. Ḥabīb Al-Muzanī Al-Rāzī is one of the frequently mentioned transmitters in the books of Shaykh Ṣadūq Ibn Bābawayh. Despite the importance and effectiveness of his narrations, there is little information about him in rijāl books. In this article, we rely on the information that exists in his narrations to investigate his personal life, his denomination, narrators who have narrated from him, and his masters. Moreover, problems in his narrations such as shaky chains of transmission and their inconsistency with texts, content problems such as contradiction to valid texts, historical problems, parallel ascription, etc. are examined, and significant evidences are obtained against him, including document forging, Ḥadīth fabrication, change of original functions of narrations, etc. Tracking the dates of narrations, examining the chain of transmission patterns, and other evidences related to narration texts and chains of transmission augment the doubt that Bakr b. ‘Abdullāh b. Ḥabīb has had a big role in the final processing of some of these narrations.https://qhs.isu.ac.ir/article_77449_57540f8dc1106169fb4fc03fc57f1b75.pdfImam Sadiq(as) UniversityQuran and Hadith Studies2008-321118120240922The Role of Umayyad Political Discourse in Shaping Interpretative Narratives of the Phrase "And Were It Not that Allah Pushed Back Some People by Some Others"The Role of Umayyad Political Discourse in Shaping Interpretative Narratives of the Phrase "And Were It Not that Allah Pushed Back Some People by Some Others"2032277745110.30497/qhs.2024.245396.3870FASeyedeh HaniehMomenPh. D in Quran and Hadith Sciences, Faculty of Theology and Islamic Studies, Shiraz University, shiraz, Iran.0000-0002-8435-6033ZahraGhasemnejadAssociate Professor, Department of Quran and Hadith Sciences, Faculty of Theology and Islamic Studies, Shiraz University, shiraz, Iran.0000-0003-4655-8707Journal Article20231106One verse of the Quran that has garnered multiple interpretations is the phrase "And were it not that Allah pushed back some people by some others". The initial interpretation by the first interpreter of the Revelation posits that the defense mentioned in this verse is of a spiritual nature. It suggests that God, by virtue of the presence of individuals, who diligently practice religious obligations, such as prayer, prevents afflictions and calamities from befalling others. This interpretation was echoed by Imam Ali (AS) after Prophet Muhammad (PBUH). However, the rise of the Umayyad dynasty to power led to significant transformations in the Prophet's interpretation of this verse. This study aimed to examine these transformations by analyzing the interpretive narratives during three distinct periods: the early period, the period of consolidation of power, and the period of decline of Umayyad rule. The findings revealed that the shift in the interpretation of the defenders (those through whom divine afflictions and calamities are averted), from religious figures to the Companions and the Abdāl (religious devotees) can be traced back to the oppressive policies of the Umayyad caliphs. During the time of Imam Sadiq (AS), following the end of Umayyad oppression, he presented an interpretation similar to that of the prophet (PBUH). He further invalidated the prevailing misinterpretations by adding the explanatory term "shi'atuna" (our followers) to the aforementioned interpretation, fundamentally rejecting them.One verse of the Quran that has garnered multiple interpretations is the phrase "And were it not that Allah pushed back some people by some others". The initial interpretation by the first interpreter of the Revelation posits that the defense mentioned in this verse is of a spiritual nature. It suggests that God, by virtue of the presence of individuals, who diligently practice religious obligations, such as prayer, prevents afflictions and calamities from befalling others. This interpretation was echoed by Imam Ali (AS) after Prophet Muhammad (PBUH). However, the rise of the Umayyad dynasty to power led to significant transformations in the Prophet's interpretation of this verse. This study aimed to examine these transformations by analyzing the interpretive narratives during three distinct periods: the early period, the period of consolidation of power, and the period of decline of Umayyad rule. The findings revealed that the shift in the interpretation of the defenders (those through whom divine afflictions and calamities are averted), from religious figures to the Companions and the Abdāl (religious devotees) can be traced back to the oppressive policies of the Umayyad caliphs. During the time of Imam Sadiq (AS), following the end of Umayyad oppression, he presented an interpretation similar to that of the prophet (PBUH). He further invalidated the prevailing misinterpretations by adding the explanatory term "shi'atuna" (our followers) to the aforementioned interpretation, fundamentally rejecting them.https://qhs.isu.ac.ir/article_77451_5aac58b704544a48437848144a3c0b1b.pdfImam Sadiq(as) UniversityQuran and Hadith Studies2008-321118120240922Examining the Opinion of Hashim Ma’rouf al-Hasani in Opposition to the Meaning and the Validity of Hadiths of “man balghahu”Examining the Opinion of Hashim Ma’rouf al-Hasani in Opposition to the Meaning and the Validity of Hadiths of “man balghahu”2292547746510.30497/qhs.2024.245750.3902FAAbbasBehnejadPh.D. student in Quran and Hadith Studies, Tehran North Branch, Islamic Azad University, Tehran, Iran.0009-0008-5486-0950Hamid RezaMostafidAssistant Professor, Department of Quran & hadith, North Tehran Branch, Islamic Azad University, Tehran, Iran.0000-0002-1773-0881JavadJavad AlaolmohadesinAssistant Professor, Department of Quran & hadith, North Tehran Branch, Islamic Azad University, Tehran, Iran0009-0000-9720-2167Journal Article20240114Hadiths of <em>man balghahu</em> appear in the fact that if someone acts on a hadith, then it turns out that the hadith is not valid, his reward is reserved with God. According to some scholars, these hadiths have become a basis for acting according to weak hadiths, or allowing for the issuance of a Shariah ruling of <em>isrtihbab</em>, or at least a promise that the practitioner of weak hadiths will be rewarded with the intention of <em>raja al-mutlubiyyah</em>. Therefore, the discussion about the validity and content of the hadiths of <em>man balghahu</em> plays a fundamental role in the acceptance or rejection of many hadiths of <em>fazail al-a'mal</em>, as well as the validity of Qāʻidah al-tasāmuḥ fī adillah al-sunan and the issuance of the <em>istihab</em> ruling. Some scholars have not considered the citation of these hadiths to ignore the conditions of acceptance of hadiths, especially in Shariah rulings, as sufficient and valid, or they have considered their subject to be basically theological and have listed them outside the topics of hadith validity and the science of hadith. Al-Hasani, although with the harshness and directness of his tone, denied hadiths of <em>man balghahu</em> and the Qāʻidah al-tasāmuḥ fī adillah al-sunan; In this essay, after examining the validity and content of <em>man balghahu</em> hadiths, his opinions are examined and criticized, and it is shown that he is right in his claim and has sufficient arguments for his claim. According to him, these hadiths do not have enough credibility to be a proof for accepting weak hadiths, and they are probably fakes of forgers and storytellers or their excuses to spread their unreliable narrations and unreliable traditions. In terms of content, he challenges them in several ways and does not accept relying on them to accept weak hadith, which his thoughts are explained in this article in four parts: inadequacy to ignore the conditions of accepting hadith, inconsistency with the method of the Prophet and Ahl al-Bayt, tolerance of attributing lies to the Prophet and imams, improper educational results.Hadiths of <em>man balghahu</em> appear in the fact that if someone acts on a hadith, then it turns out that the hadith is not valid, his reward is reserved with God. According to some scholars, these hadiths have become a basis for acting according to weak hadiths, or allowing for the issuance of a Shariah ruling of <em>isrtihbab</em>, or at least a promise that the practitioner of weak hadiths will be rewarded with the intention of <em>raja al-mutlubiyyah</em>. Therefore, the discussion about the validity and content of the hadiths of <em>man balghahu</em> plays a fundamental role in the acceptance or rejection of many hadiths of <em>fazail al-a'mal</em>, as well as the validity of Qāʻidah al-tasāmuḥ fī adillah al-sunan and the issuance of the <em>istihab</em> ruling. Some scholars have not considered the citation of these hadiths to ignore the conditions of acceptance of hadiths, especially in Shariah rulings, as sufficient and valid, or they have considered their subject to be basically theological and have listed them outside the topics of hadith validity and the science of hadith. Al-Hasani, although with the harshness and directness of his tone, denied hadiths of <em>man balghahu</em> and the Qāʻidah al-tasāmuḥ fī adillah al-sunan; In this essay, after examining the validity and content of <em>man balghahu</em> hadiths, his opinions are examined and criticized, and it is shown that he is right in his claim and has sufficient arguments for his claim. According to him, these hadiths do not have enough credibility to be a proof for accepting weak hadiths, and they are probably fakes of forgers and storytellers or their excuses to spread their unreliable narrations and unreliable traditions. In terms of content, he challenges them in several ways and does not accept relying on them to accept weak hadith, which his thoughts are explained in this article in four parts: inadequacy to ignore the conditions of accepting hadith, inconsistency with the method of the Prophet and Ahl al-Bayt, tolerance of attributing lies to the Prophet and imams, improper educational results.https://qhs.isu.ac.ir/article_77465_73e1b55e6ee25ec0b736884cda85a161.pdfImam Sadiq(as) UniversityQuran and Hadith Studies2008-321118120240922Studying the Dialogue Ooriented Structure of the Qur'anic Story of Solomon (PBUH) and the Queen of Sheba based on Mikhail Bakhtin's Theory of Conversational LogicStudying the Dialogue Ooriented Structure of the Qur'anic Story of Solomon (PBUH) and the Queen of Sheba based on Mikhail Bakhtin's Theory of Conversational Logic2552807720810.30497/qhs.2024.245206.3848FAEhsanNaseri SarabbadiehTeacher of the Department of Arabic Language and Literature, Faculty of Literature and Humanities, Razi University, Kermanshah, Iran.0000-0001-8073-3789Journal Article20230923Quran Karim and its stories, are like a full-view mirror of living and historical facts, always with its linguistic and rhetorical miracles as well as its instructive, objective and concrete content as a guide and standard of action, generation after generation for people containing high and deep moral, human and social meanings And they are mystical And also, with argumentative and warning discourses, they provide the audience with a better understanding of religion and the application of its practical strategies in drawing the moral-human path of daily life. Using the linguistic approaches of modern theories such as Bakhtin's "conversational logic" in the analysis of the narrative texts of the Holy Quran from the perspective of humanities and social sciences, leads to the discovery of innovative angles and dimensions of such writings. One of the prominent examples of these stories, which is told in verses 20 to 44 of Surah Mubaraka Naml, is the story of Hazrat Suleiman and the Queen of Sheba, which first began with his conversation with Hudhud about the events of the land of Sheba and then followed by writing letters, meeting and talking with Balqis; The queen of that land arrives. This story is told on a page of history; But at the same time, it has a deep connection with linguistic, sociological concepts, as well as high religious and mystical teachings. The above mentioned story is based on dialogue-oriented logic as well as value, moral and instructive principles, and its characters, while interacting and conversing with their audience, explain their positions through rational arguments and arguments, and sometimes with warning and threats And it is this feature of polyphony and conversation that determines the necessity of examining the said story based on Bakhtin's "conversational logic" theory. In this regard, the present research tries to investigate the components and structure of the mentioned story based on the frequent components of the mentioned theory with analytical-descriptive method and library study, and explain the application and the degree of influence of each of them. The findings indicate that the story of Hazrat Suleiman and the Queen of Sheba is one of the characteristics of the four basic components of conversational logic; That is, two-way speech or intertextuality on both linguistic and content levels, question phrases as provocative tools, grammatical tools, as well as the two concepts of Tay Al-Arth and tarfat al-ain as chronotope (al-zamkanah) have.Quran Karim and its stories, are like a full-view mirror of living and historical facts, always with its linguistic and rhetorical miracles as well as its instructive, objective and concrete content as a guide and standard of action, generation after generation for people containing high and deep moral, human and social meanings And they are mystical And also, with argumentative and warning discourses, they provide the audience with a better understanding of religion and the application of its practical strategies in drawing the moral-human path of daily life. Using the linguistic approaches of modern theories such as Bakhtin's "conversational logic" in the analysis of the narrative texts of the Holy Quran from the perspective of humanities and social sciences, leads to the discovery of innovative angles and dimensions of such writings. One of the prominent examples of these stories, which is told in verses 20 to 44 of Surah Mubaraka Naml, is the story of Hazrat Suleiman and the Queen of Sheba, which first began with his conversation with Hudhud about the events of the land of Sheba and then followed by writing letters, meeting and talking with Balqis; The queen of that land arrives. This story is told on a page of history; But at the same time, it has a deep connection with linguistic, sociological concepts, as well as high religious and mystical teachings. The above mentioned story is based on dialogue-oriented logic as well as value, moral and instructive principles, and its characters, while interacting and conversing with their audience, explain their positions through rational arguments and arguments, and sometimes with warning and threats And it is this feature of polyphony and conversation that determines the necessity of examining the said story based on Bakhtin's "conversational logic" theory. In this regard, the present research tries to investigate the components and structure of the mentioned story based on the frequent components of the mentioned theory with analytical-descriptive method and library study, and explain the application and the degree of influence of each of them. The findings indicate that the story of Hazrat Suleiman and the Queen of Sheba is one of the characteristics of the four basic components of conversational logic; That is, two-way speech or intertextuality on both linguistic and content levels, question phrases as provocative tools, grammatical tools, as well as the two concepts of Tay Al-Arth and tarfat al-ain as chronotope (al-zamkanah) have.https://qhs.isu.ac.ir/article_77208_c317ae1d81c189b2c1ff02334dadecd5.pdfImam Sadiq(as) UniversityQuran and Hadith Studies2008-321118120240922Belief-Educational Teachings in the Mirror of the Dialogues of the Verses of the World of the Hereafter. (Dialogue of God and Servants)Belief-Educational Teachings in the Mirror of the Dialogues of the Verses of the World of the Hereafter. (Dialogue of God and Servants)2813077745010.30497/qhs.2024.245637.3889FAJahangirValadbaigiAssistant Professor of Theology Department, Farhangian University, Kurdistan Branch, Sanandaj, Iran.0000-0001-9056-8166Journal Article20240121Conversation or dialogue is a major part of the verses of the Holy Quran. The parties of these dialogues are God and His servants, humans with each other, God and the heavens and the earth, etc., and the topics raised in these dialogues are various religious, moral, political, and social issues. The time of conversations is also diverse and not limited to a specific time and this world, but a wide volume of conversations reflect the situation and atmosphere of that world. God's dialogue with his servants, including the people of disbelief, has the largest volume of dialogues. Focusing on the Qur'anic dialogues in the verses of the world of the hereafter and the classification of the issues raised in them explain the important religious-educational teachings, which is the purpose of the present research using the documentary-library method and the descriptive-analytical and inferential method. The findings obtained from the research in two fields of belief and education show the attention of the verses to the topics of monotheism, the afterlife, prophets, etc. Earning God's approval, gratitude for God's spiritual and material blessings, honesty in life, keeping promises, not being arrogant, cruel and immoral on earth, and striving for the improvement of the earth and optimal use of the given life is in finding the right path. Despite the limitation of the lack of writing in this format, this research can be a suitable model for future research in this field.Conversation or dialogue is a major part of the verses of the Holy Quran. The parties of these dialogues are God and His servants, humans with each other, God and the heavens and the earth, etc., and the topics raised in these dialogues are various religious, moral, political, and social issues. The time of conversations is also diverse and not limited to a specific time and this world, but a wide volume of conversations reflect the situation and atmosphere of that world. God's dialogue with his servants, including the people of disbelief, has the largest volume of dialogues. Focusing on the Qur'anic dialogues in the verses of the world of the hereafter and the classification of the issues raised in them explain the important religious-educational teachings, which is the purpose of the present research using the documentary-library method and the descriptive-analytical and inferential method. The findings obtained from the research in two fields of belief and education show the attention of the verses to the topics of monotheism, the afterlife, prophets, etc. Earning God's approval, gratitude for God's spiritual and material blessings, honesty in life, keeping promises, not being arrogant, cruel and immoral on earth, and striving for the improvement of the earth and optimal use of the given life is in finding the right path. Despite the limitation of the lack of writing in this format, this research can be a suitable model for future research in this field.https://qhs.isu.ac.ir/article_77450_aa7a3d8aab967b40498ca2f65c48d7d4.pdfImam Sadiq(as) UniversityQuran and Hadith Studies2008-321118120240922Typology of Allegorical Interpretive Narrations: From Theory to ImplementationTypology of Allegorical Interpretive Narrations: From Theory to Implementation3093387763310.30497/qhs.2025.246130.3942FAOmidQorbankhaniAssistant Professor of Theology, Faculty of Humanities, Bu-Ali Sina University, Hamedan, Iran0000-0001-9363-9222Journal Article20240406Typology is a field of study that has garnered increased attention in the contemporary era due to the expansion of science. Despite the numerous works written in recent decades on the typology of allegorical interpretive narrations, there has been no independent research that has studied such narrations from this perspective. This research adopts a deductive-inductive approach to investigate allegorical interpretative narrations and aims to present a model based on typological principles to categorize these narrations. The model classifies narrations into six types based on the type of referencing: "Reference to the conceptual origin," "Reference to the conceptual end," "Reference to the conceptual example," "Reference to the external origin," "Reference to the external end," and "Reference to the external example." The research demonstrates the functional validity of the proposed model by providing examples for each type. Furthermore, scrutinizing and critiquing prominent views on the interpretation of the Qur'an, it establishes that the presented model offers a more comprehensive and explanatory framework for describing and analyzing interpretative narrations.Typology is a field of study that has garnered increased attention in the contemporary era due to the expansion of science. Despite the numerous works written in recent decades on the typology of allegorical interpretive narrations, there has been no independent research that has studied such narrations from this perspective. This research adopts a deductive-inductive approach to investigate allegorical interpretative narrations and aims to present a model based on typological principles to categorize these narrations. The model classifies narrations into six types based on the type of referencing: "Reference to the conceptual origin," "Reference to the conceptual end," "Reference to the conceptual example," "Reference to the external origin," "Reference to the external end," and "Reference to the external example." The research demonstrates the functional validity of the proposed model by providing examples for each type. Furthermore, scrutinizing and critiquing prominent views on the interpretation of the Qur'an, it establishes that the presented model offers a more comprehensive and explanatory framework for describing and analyzing interpretative narrations.https://qhs.isu.ac.ir/article_77633_923a757e02cc0b6bfb8dc0bca186f7de.pdf