https://qhs.isu.ac.ir/ Quran and Hadith Studies‎ en daily 1 Sat, 20 Dec 2025 00:00:00 +0330 Sat, 20 Dec 2025 00:00:00 +0330 https://qhs.isu.ac.ir/article_77983.html https://qhs.isu.ac.ir/article_77896.html The pronunciation of hamza is one of the factors influencing the variant readings of the Qurʾān, often manifesting in the “reading principles” (ʾuṣūl al-qirāʾāt) and sometimes in the “specific variants” (farš al-ḥurūf). One example that demonstrates the impact of lexical and, particularly, etymological differences of the hamzated words on the variant readings is the word bādiya/ bādiʾa in Q 11:27. Abū ʿAmr al-Baṣrī reads it as bādiʾa, with hamza, while other Readers read it without hamza as bādiya. Scholars of the variant readings attribute this difference to the etymology of the word, considering the reading bādiʾa to represent the hamzated root b-d-ʾ, while bādiya reflects the defective root b-d-w. They also suggest that the reading bādiya may still derive from the hamzated root, arguing that a hamza with fatḥa, preceded by a consonant with kasra, may have been substituted by yāʾ. The research question is whether the etymological explanation provided by the scholars of the variant readings is a priori, meaning the Readers read the word with or without hamza based on the etymologal differences, or whether this explanation is a later development, with scholars seeking to justify the two readings through morphological and etymological analysis, while it may be that this variant reading is purely phonetic, where a hamzated word is read with a full articulation of hamza (taḥqīq) or with lightening of hamza (taḫfīf). An examination of the views of early exegetes reveals that some did not accept Abū ʿAmr’s reading at all, while others attempted to explain it in a way that connected it to an older interpretation, widely accepted by most exegetes, which understood it as derived from buduww, meaning “to become apparent.” A reverse effort is seen in some of the scholars of the variant readings, who attempt to interpret both readings as having the same meaning, derived from ibtidāʾ, meaning “the beginning of a matter,” and consider the issue as part of the “reading principles.” https://qhs.isu.ac.ir/article_77897.html “Feigning weeping (tabākī) is one of the practices recommended in Islam, and it has been mentioned for various contexts such as supplication, Qur’an recitation, prayer, and mourning for the Imam Husayn (PBUH), the third Imam of the Shia. Given the Ahl al-Bayt’s (PBUH) recommendation of this act and the extensive promotion surrounding this term—especially concerning the observance of mourning rituals—clarifying its precise meaning and safeguarding it from semantic distortion is an important step in explaining Islamic etiquettes and promoting a proper culture of mourning. The common meaning presented for tabākī is ‘pretending to cry,’ that is, displaying the outward state of crying without truly shedding tears. Alongside this meaning, a second interpretation has also been mentioned under the title takalluf al-bukā’, meaning ‘exerting oneself to weep.’ Reflection on this meaning shows that what is intended is the willingness to cry and imposing the act of weeping upon oneself despite difficulty and hardship. This article, by presenting the historical survey of both meanings, uses a descriptive-analytical method and a lexicographical approach to thoroughly examine and elucidate the two interpretations. In the next step, by assessing the credibility of the reports and directly comparing the meanings with the usage of the word tabākī in the narrations, it considers the first meaning incorrect and affirms takalluf al-bukā’ as the accurate one. Based on this meaning, the issue of the permissibility of showing-off (riyā’) does not arise at all. Factors such as relying on the meaning of pretension as one of the predominant senses of the tafā‘ul morphological pattern, the scholarly status of those who understood it as pretension, as well as inaccurate translations and disregard for the subtle nuances of classical Arabic, have contributed to the adoption and spread of the incorrect meaning of ‘pretending’ for tabākī.” https://qhs.isu.ac.ir/article_77898.html Coinciding with the beginning of the revelation of the Holy Quran, the people of Hejaz used to bury their daughters alive, but some time after the struggle of the Quran, this culture was eradicated. Considering the wisdom of the gradual revelation of the Quran, it seems that this struggle took place in the course of revelation based on a specific pattern. "Discovering the dimensions of the wisdom of the gradual revelation of the Holy Quran", "The Quran's concern for correcting incorrect behaviors in the field of culture" and "The importance of the gradual method in the cultural changes of society" require this issue to be examined. The aim of this research is to show how the Holy Quran eradicated this anti-human culture by analyzing the verses in the course of revelation. The findings of the study show that this struggle was achieved in five steps: First: “Supporting girls buried alive on the Day of Judgment without mentioning the perpetrators in Surah Takwīr (Revelation: 7)”, Second: “Indirect criticism of the Arabs’ hatred of girls in Surahs Najm, Isrāʾ and Ṣāffāt (Revelation: 23, 50 and 56)”, Third: “Direct criticism of the Arabs’ hatred of girls in Surah Zukhruf (Revelation: 64)”, Fourth: “Explicit and comprehensive criticism of the culture of burying girls alive in Surah Naḥl (Revelation: 70)” and Fifth: “Erasing the remnants of the wrong view of girls in Surah Ṭūr” (Revelation: 75)”. The analysis of these five steps shows the gradual action of the Holy Quran to eradicate this culture. https://qhs.isu.ac.ir/article_77901.html In the Holy Quran, the contradictory concepts of narrowness of the heart (Ḍayq Ṣadr) and the explanation of the heart (Sharḥ Ṣadr) have been attributed to the Holy Prophet (PBUH); a phenomenon that at first glance conflicts with the high status of prophethood and the status of his infallibility. In the interpretations, the causes of the narrowness of the heart of the Prophet (PBUH) have been explained with multiple and sometimes conflicting opinions, ranging from the pressure of the infidels and the harassment of the polytheists to the inner suffering of the nation's misguidance. In addition to revealing the complexity of the issue, this reveals the lack of definitive documentation and the need to revise the analysis of this issue. The present study, using the descriptive-analytical method and combining the two approaches of interpreting the Quran with the Quran and narrative interpretation, critically analyzes the views of the commentators and, citing intratextual evidence and the narrations of the Ahl al-Bayt (PBUH), presents a new explanation of the nature of the narrowness of the heart. The findings of this study indicate that the distress of the Holy Prophet (PBUH) was not the result of external failure, but rather stemmed from his deep concern for the continuity of the flow of divine guidance after him and his concern about accepting the guardianship of the Commander of the Faithful (PBUH) as the institution of the continuation of the mission. Accordingly, the distress of the Holy Prophet (PBUH) in the prophetic sphere is considered a manifestation of the historical responsibility of the Holy Prophet (PBUH) in laying the groundwork for the realization of the guardianship of the truth and preserving the unity of the Islamic nation. By revealing the connection between the distress of the Holy Prophet (PBUH) and the issue of guardianship, this study offers a new perspective on its importance and consequences within the framework of the mission of the Holy Prophet (PBUH). https://qhs.isu.ac.ir/article_77915.html In the search for the meaning of "Wilāyah" in the verses of the Quran, we encounter several concepts that are linked to each other. This article aims to explain the word "Wilāyah" in the Quran using a structural semantics approach and a descriptive-analytical method and extract its semantic components with the help of its companions, substitutes and antonyms in the Quran. "Wilāyah" in the structure of the verses of the Quran is accompanied in a complementary relationship with the concepts of "Ittikhādh", "Nuṣrah", "Hidāyah", "Tawakkul " and "Sulṭān"; in an intensified relationship, it is accompanied in a complementary relationship with the concepts of "Nuṣrah", "Shafāʿah", "Mulk ", "Hidāyah" and some other concepts and in an opposing relationship with the word "ʿAdūw". Derivatives of "Walī" on the axis of substitution are also synonymous with the words "Khalīl", "Rabb", "Wakīl ", "Naṣīr" and "Multaḥad". Based on this study and extraction of the semantic components of "wilayah", we are faced with four functions of "companionship and companionship", "management and supervision", "protection and support", and "assistance and help" for "Wilāyah" in the literature of the Quran. The accuracy of these functions and meanings rearranges the longitudinal Wilāyah relationship between the guardian and the people, as well as the social relationship between believers based on wilayah, with a new meaning. https://qhs.isu.ac.ir/article_77919.html The narrow-minded are always aware of the functions of stories in human history. The Quran has narrated the stories of the predecessors in the best way for us to learn lessons. Numerous interpretive narrations have been included under the verses related to the Quranic stories, which in some way seek to explain these verses. The present study is organized to answer the question of what is Faḍlallāh's position on the narrations of the stories of the Quran? And does he consider the narrations regarding the stories to be credible or not? Based on the findings of the study, which was conducted using the inferential method and descriptive-analytical approach, "Min Waḥy al-Qurʾān" is among the contemporary commentaries that mentions interpretive narrations and uses them in the interpretation; however, Faḍlallāh's interaction with the interpretive narrations regarding the verses of the stories is a very strict method of "rejecting and denying the narrations". In his opinion, chaos and disorder have occurred in the field of narrations regarding the stories of the Quran. Therefore, his method of dealing with narrations regarding the stories of the Quran is the method of hadith criticism and he does not accept narrations introduced in the field of stories and tests them with the following criteria: avoiding weak narrations, rejecting narratives based on subjective interpretations, not accepting narrations due to their contradiction with the appearance of the verse, setting aside narrations due to their inconclusiveness or lack of standardization of some narrations, rejecting unrelated narrations, doubting the authenticity and inaccuracy of narrations, rejecting single news, and rejecting narrations based on the Meccan or Medinan nature of the verses. https://qhs.isu.ac.ir/article_77899.html Structural interpretation is an emerging approach in Quranic studies that views the surah as an interconnected network, rather than a sequence of discrete verses. However, the plurality of opinions and the lack of a systematic algorithm have made understanding the structure subjective. This study aims to design a methodological framework for discovering the structure of the surahs through the analysis of the content of structural interpretations, introducing four key methods: 1. Holistic study based on systemic thinking and assuming the network unity of the surah, 2. Contextualization based on literal-semantic evidence, 3. Discovery of the network of concepts and topics, 4. Application of textual signs (key words and verses, repetitions, rhetorical devices, and the rhythm of the surah). The findings indicate the flexibility of the order of methods and the possibility of choosing one of the two approaches: "whole-to-part" or "part-to-whole". In the part-to-whole approach, the discovery of structure begins by focusing on small textual signs (such as key verses or key words) and gradually leads to the overall map of the surah; however, in the whole-to-part approach, which is the main focus of this research, understanding the overall structure of the surah takes precedence and the details gain meaning in light of this macro-framework. Prioritizing between approaches depends on the mental structure of the interpreter and the characteristics of the surah. In long surahs, a holistic approach reduces analytical dispersion, and in detailed surahs, a detailed approach is more efficient. By systematizing the process of discovering structure, this research is considered a step towards the scientific method of structural understanding of the Quran.  https://qhs.isu.ac.ir/article_77906.html Islam regards Muslims as brothers to one another and establishes a bond of brotherhood among them. Describing believers as brothers in faith is, in fact, an emphasis on their mutual rights, solidarity, cooperation, and assistance, as well as a call to avoid division and disunity. One of the instances where this brotherhood is explicitly mentioned is in verse 178 of Surah al-Baqarah. One of the parties referred to in this verse is the murderer in a case of intentional homicide, and this has led commentators to explore which individuals are included in this brotherhood in the verse and, if the intentional murderer is one of them, how he can still be referred to as a “brother in faith.” It seems that most exegetes have considered the absence of debauchery (fisq) and major sin (kabīrah) to be prerequisites for the establishment of religious brotherhood. This article seeks to present and substantiate the interpretation that religious brotherhood encompasses all ranks of believers and all members of the Islamic community, and that committing major sins or acts of debauchery does not nullify this bond. The fundamental purpose of recognizing religious brotherhood in the Qur’anic verses is to foster empathy and unity among all members of the Muslim community. Such solidarity will only be achieved when exclusion and polarization are eliminated from the Islamic society, and even those believers who occupy lower levels of faith are included within the scope of this brotherhood. https://qhs.isu.ac.ir/article_77918.html The Hadith School of Qom is one of the important and influential scholarly centers of the Imami tradition, which has always attracted the attention of researchers. However, existing studies on Mahdism teachings within the Qom school suffer from certain shortcomings most notably, the lack of a school-centered perspective and insufficient content analysis of the related narrations. A careful examination of the Mahdist narrations from this school provides a clearer picture of its doctrinal teachings on the subject. Accordingly, the present study, employing a descriptive–analytical method and based on content analysis, extracts 358 narrations from the hadith heritage of Qom’s traditionists in order to analyze the Mahdist teachings of this school prior to the era of Shaykh Ṣadūq. Initially, based on existing sources, the greatest number of direct transmissions are found in the works of the late Kulaynī, particularly in his book "al-Ḥujjah". In intermediary sources, however, Shaykh Ṣadūq given his residence in that region played a significant role in transmitting and preserving the Mahdist legacy of the scholars of Qom. Based on the thematic analysis, from the collected narrations approximately 468 analytical units (including sentences, phrases, and hadith contents) were extracted. These were organized into four main categories: The personal characteristics of Imam Mahdī(PBUH),The period of occultation (ghaybah),The signs of appearance (ẓuhūr), andThe period of appearance itself. Among these, the themes of the Imam’s lineage, occultation, expectation (intiẓār), epistles (tawqī‘āt), and the Imam’s behavioral characteristics in the era of appearance had the highest frequency, reflecting the dominant discourse of the Hadith School of Qom. In contrast, topics such as the physical depiction of the Imam, Mahdist supplications, and signs of the appearance held relatively minor positions among Qom’s traditionists. The presence of certain extraordinary reports further indicates the text-centered and literalist orientation of the Hadith School of Qom. https://qhs.isu.ac.ir/article_77900.html The Holy Qurʾan has challenged its opponents to a contest (muʿāraḍa) to prove its authenticity. The quantity of the Qurʾan's challenge (taḥaddī) varies across different verses, sometimes extending to the entire Qurʾan, ten sūras, or a single sūra. Prominent scholars commonly hold that the minimum unit of challenge is one conventional sūra (bounded by two instances of the basmala). However, some researchers contend that a collection of coherent verses (even less than a sūra) can constitute an instance of taḥaddī. The present study seeks to elucidate the minimum extent of the Qurʾan's challenge. This is accomplished by examining the evidence and proofs for both viewpoints through a critical analysis of the challenge verses (āyāt al-taḥaddī), a review of the opinions of early and contemporary exegetes, a study of historical evidence, an analysis of key terms using literary and lexicographical sources, and a critical evaluation of the arguments from both sides. The research findings indicate that, despite the evidence supporting the majority view—such as the use of the word "sūra" in Q 10:38 and Q 2:23, the counter-challenges (muʿāraḍāt) presented by opponents, and the claim of a scholarly consensus (ijmāʿ) throughout history—the evidence for the minority theory is more robust. According to this group, the meanings of the words "ḥadīth," "Qurʾan," and "sūra" in the challenge verses and their usage in the Qurʾan, certain aspects of inimitability (iʿjāz) such as prophecies of the unseen (iʿjāz ghaybī), the gradual revelation of some sūras, the Qurʾan's challenge to provide guidance, and the absence of contradiction in the Qurʾan's content all demonstrate that the Qurʾan has challenged others to produce a number of consecutive verses with a coherent theme, without the condition of reaching the length of a conventional sūra. https://qhs.isu.ac.ir/article_77923.html Among the well-known hadiths that describe proper conduct is the narration “The best of affairs is the middle course (khayr al-umūr awsaṭuhā).” In this narration, the best of all actions is described as the most moderate one—such that if a person maintains balance in any matter, they have fulfilled their duty toward it in the best possible way.However, applying this criterion to certain matters—such as intellectual and epistemological issues, as well as moral virtues in individual, social, and even political domains—faces rational and religious challenges. For this reason, the present study seeks both to identify the primary sources of this hadith and to examine the historical origins of its transmission and dissemination, as well as to assess its authenticity from both the chain of transmission (isnād) and textual (matn) perspectives.To this end, the study investigates both Shi‘i and Sunni sources. The narration first appeared in Sunni sources in the second century (AH), transmitted from Muṭarrif ibn Shikhkhīr. In Shi‘i sources, the most important reference is al-Kāfī, where the phrase is attributed to Imam al-Kāẓim (PBUH) in response to a remark about the mount he was riding. All reported versions of this narration—whether from Sunni or Shi‘i sources—are weak in terms of their chains of transmission. The occurrence of this phrase in a popular proverb used to describe mule drivers strengthens the likelihood that Imam al-Kāẓim (PBUH), assuming the authenticity of the report, employed a well-known saying familiar to everyone simply to silence the speaker, without endorsing the content of the original remark. https://qhs.isu.ac.ir/article_77916.html The present study conducts a detailed analysis of the words “Itmām” and “Ikmāl” and their role in translations of the Holy Quran. Despite their apparent similarity, these words have different translations, meanings, and usages within the Quranic text, and a correct understanding of them is essential for accurately grasping the meaning of the verses. Each word occupies a specific semantic and contextual space, and its proper use requires a deep understanding of both the language and the text. Different translators, such as Makarem Shirazi, Garmarudi, and Fouladvand, have shown variations in their choice of these words based on cultural, intellectual, and linguistic perspectives. These differences significantly affect the conveyance of meaning and messages in the Quran. This study, by comparing these translations, demonstrates that each translator, depending on their personal understanding and translation style, may use different words, each of which plays a particular role in guiding the reader’s attention. Consequently, this examination helps to better recognize the subtle yet important differences in word choice in Quranic translations and provides a deeper understanding of how the concepts of the Quran are conveyed in Persian. The findings of the study indicate that “Itmām” and “Ikmāl” are words that, at first glance, appear synonymous; however, their combined use reminds the reader that each of these words carries a distinct meaning and occupies a specific, independent semantic space. https://qhs.isu.ac.ir/article_78139.html The objective of this study is a semiotic discourse analysis of verses 13–32 of "Sūrah Yāsīn" to uncover layers of meaning within the Meccan context. These verses, through the narration of the story of a town (al-qaryah) that rejected the prophets, convey monotheistic messages, warnings, and moral lessons. However, the process of meaning production in this discourse requires investigation. The primary research question is: How do signs, binaries, and semantic systems generate meaning in these verses and impact their audience? The methodology employs semiotic analysis grounded in semiotics theories, focusing on the identification of signs and semantic structures. The findings reveal that signs such as “al-qaryah” (the town) and “man aqsā al-madīna rajul” (a man from the farthest end of the city) produce implicit connotations linked to Mecca; binaries of faith–unbelief (īmān–kufr) and monotheism–polytheism (tawḥīd–shirk) organize the discourse; and semantic systems at literal, implicit, and ideological levels evoke sensations of fear, hope, and admonition among the Quraysh and the believers. In conclusion, these verses transform the Meccan proclamation into a profoundly influential and timeless message through a network of signs and semantic systems. https://qhs.isu.ac.ir/article_78140.html Qur'anic fāselah (interval) is one of the literary devices discussed in the rhetorical sciences related to Qur'anic studies, which deals with the endings of verses. This concept, sometimes also referred to as ru'ūs al-āyāt (verse endings), shares similarities and differences with the concepts of rhyme (qāfiyah) and saj' (rhymed prose) in poetry and prose, and is one of the topics debated among literary commentators of the Holy Qur'an. Among these commentators, al-Baydawi, in his commentary "Anwār al-Tanzīl wa Asrār al-Ta'wīl," which addresses the rhetorical aspects of the Holy Qur'an, frequently refers to this concept. As a result, subsequent commentators have engaged in discussions and opinions regarding the acceptance or rejection of this concept in various verses. Therefore, a precise and accurate understanding of al-Baydawi's perspective on the concept and application of "fāselah" is essential for a correct comprehension of this concept. This research attempts, after surveying all instances where al-Baydawi refers to this concept, to explain the details of his view through an analytical method. Additionally, by presenting the viewpoints of subsequent commentators and using a deductive approach, a more precise picture of al-Baydawi's considerations regarding this expressive technique is provided. For this purpose, the research is organized into two parts: the first part explains the meaning of "fāselah" and the history of this term before al-Baydawi to clarify the extent of his influence by his predecessors, and the second part explains the instances in which al-Baydawi mentions this term. The results of the research indicate that al-Baydawi considered "fāselah" and "ru'ūs al-āyāt" to be synonymous and referred to this concept alongside other possibilities. Furthermore, subsequent commentators have generally been influenced by his views on this matter. https://qhs.isu.ac.ir/article_78141.html Certain Qurʾānic terms occur only once in the text (hapax legomena) and therefore pose significant interpretive challenges. A number of these terms have received limited scholarly attention, leaving their semantic scope and conceptual implications insufficiently defined. One such term is Bakkah, which appears in Qurʾān 3:96 (Sūrat Āl ʿImrān) in the context of a polemical discourse between Muslims and the People of the Book concerning the earliest house of worship established for humankind. Despite its apparent reference to a concrete location, the precise meaning and referential scope of Bakkah remain contested among Qurʾānic exegetes and scholars of Islamic tradition. This article investigates the concept of Bakkah through a descriptive–analytical approach grounded in linguistic, historical, and comparative textual analysis. The study demonstrates that Bakkah was a term with an established semantic and historical presence within both Jewish and early Islamic milieus, which explains its deployment in the Qurʾānic argumentation addressed to the People of the Book. Etymologically, Bakkah derives from the Arabic root bkk and corresponds to the Semitic and Afro-Asiatic root bk, conveying meanings associated with pressure, crowding, and striking. Contrary to the widespread exegetical assumption that equates Bakkah with Makkah, the findings suggest that the two designations differ both semantically and geographically. Drawing on Qurʾānic usage, biblical references—particularly in the Psalms—and early geographical traditions, this study argues that Bakkah denotes a specific valley situated between Mount Abū Qubays and Quʿayqiʿān, encompassing the site of the Kaʿba and the precinct of al-Masjid al-Ḥarām. The designation Bakkah thus reflects the area’s characteristic congestion of pilgrims, preserving the term’s original semantic core within Afro-Asiatic languages https://qhs.isu.ac.ir/article_78142.html Narrations concerning Abdullah ibn Mas'ud's objection to the appointment of Zayd ibn Thabit for the compilation of the Quran during Uthman's era, and Ibn Mas'ud's refusal to hand over his own codex, have been transmitted in Sunni hadith sources through various chains (ṭuruq) and texts (mutūn). This research employs different methods of dating hadiths (Isnad analysis and Isnad-cum-Matn analysis) to explain the historical and geographical origins, as well as the gradual evolution, of these narrations. The findings of the Isnad analysis indicate that Ibn Mas'ud is the common link of these narrations, and at least seven individuals transmitted his report. This report was stated and disseminated in Kufa before the year 30 AH and reached Basra in the following generation. The most important secondary common links (ḥalaqāt mushtarak farʿī), who played a significant role in its dissemination, are Abu Ishaq al-Sabi'i, al-A'mash, and Ibrahim ibn Sa'd. The first two are Kufan, and Ibrahim is from Medina. The most important results of the Isnad-cum-Matn analysis are as follows: All versions (taḥrīr) mention the exalted status of Ibn Mas'ud during the time of the Prophet (PBUH), the fact that Zayd ibn Thabit was a child at that time, and that he "had two braids" (dhū'ābatān). Furthermore, all versions include Ibn Mas'ud's refusal to hand over his codex and his encouragement to the Kufans to do the same. In the versions transmitted by Shuqayq ibn Salamah, a claim of Ibn Mas'ud's superiority in knowledge of the Quran has been added. In the versions transmitted by Ibrahim ibn Sa'd, the phrase "two braids"—which alluded to Zayd's Jewish background—has been removed, and Ibn Mas'ud's distress at being sidelined from the compilation has been added. https://qhs.isu.ac.ir/article_78143.html In religious texts, childbearing has always been emphasized and encouraged, yet certain statements appear to condemn it and seem to contradict other evidence. Given the importance of childbearing and population growth, as well as the necessity of resolving intra-religious contradictions, it is essential to examine and clarify the precise meaning of the transmitted evidence (religious proofs) that seemingly condemn childbearing and to determine how to address these apparent contradictions. The main research question is: what is the true meaning of the transmitted evidence condemning childbearing, and what criticisms can be made against interpreting such evidence as advocating birth control? The research hypothesis is that there is no real contradiction among these transmitted proofs, and the statements that appear to condemn childbearing do not, in fact, intend to censure it. The primary objective of this research is to elucidate the meaning of the relevant religious texts and to resolve their apparent contradictions by critiquing the evidence that seemingly condemns childbearing. The secondary objective is to remove intra-religious obstacles to promoting childbearing. To achieve the goals of this theoretical, problem-oriented research—which seeks to expand existing knowledge—data were collected using library methods, focusing on hadith and exegetical texts. Subsequently, these data were analyzed through transmitted (naqli) and rational ('aqli) analyses, as well as comparisons with other relevant evidence. The research results indicate that the notion of the condemnation of childbearing in transmitted evidence stems from a lack of depth in understanding terms such as "balāʾ" (divine trial), confusion between a complete cause (ʿillat al-tāmmah) and a preparatory cause (ʿillat al-iʿdādī), and neglect of the context of the hadiths. Once these considerations are clarified, it becomes evident that the aforementioned transmitted evidence does not imply the condemnation of childbearing. https://qhs.isu.ac.ir/article_78144.html Given that the presence of weak transmission chains in many hadiths has significantly undermined their credibility and reliability—rendering a large portion of the narrations of lesser value—various methods for retrieving hadiths from classical sources have demonstrated their usefulness in this field. These methods have, to some extent, succeeded in restoring the credibility of a number of such narrations. This article, employing a descriptive-analytical approach, offers a precise definition of the “Frequent Isnād” method, explores its applicability in the retrieval of classical hadith sources, and implements this method specifically on the hadiths found in the works of ʿAlī ibn al-Ḥasan al-Ṭāṭarī. One of the major outcomes of this study is the identification of “frequently occurring chains of transmission” within lesser-known isnāds—chains that, despite their obscurity, have contributed to an increase in the perceived reliability of the associated narrations. More specifically, through applying the Frequent Isnād method to a transmission chain leading from Ibn Samāʿah to Ṭāṭarī, the study demonstrates that seven distinct hadith contents from Ṭāṭarī’s work were transmitted and disseminated, and that the previously weak isnād in two of these narrations has, to some extent, been rehabilitated in terms of authenticity. https://qhs.isu.ac.ir/article_78150.html Contemporary atheists such as Richard Dawkins and Stephen Hawking—who have played a significant role in promoting atheism—primarily base their arguments on the self-sufficiency of physical laws and natural selection in explaining the emergence of life and complex systems. In the reductionist naturalistic view, the laws of nature are considered sufficient for the emergence of complexity and orderly structures, and the existence of an external cause or agent is denied. This study, by relying on arguments derived from the traditions of Imam Sadiq (peace be upon him) as well as scientific findings, critically examines the notion of nature’s self-sufficiency in producing order and complexity. It aims to demonstrate that God is not a substitute for nature, nor are the laws of nature a substitute for God. Rather, the laws of nature are tools and means through which the Creator manifests His will. It is also essential to recognize that empirical science is concerned solely with explaining and describing the how of phenomena, while addressing their cause and purpose lies beyond the scope of empirical methods and is accessible through rational-philosophical reasoning. The improbability of accidental emergence of widespread order, the critique of accurate selection mechanisms in the absence of conscious agency, the stability and necessity of natural laws and their precise recurring patterns, as well as the existence of deficiencies within natural processes and the ability to overcome them, are among the arguments that challenge the idea of the self-sufficiency of natural laws in generating the order of existence. https://qhs.isu.ac.ir/article_78161.html The list of chronological revelation attributed to ʿIkrima and al-Ḥasan al-Baṣrī, despite its lack of direct attribution to the Companions, enjoys notable prominence in early sources. This list, transmitted in a conjunctive form from these two Tābiʿīs, has been disseminated through a singular chain with the pivotal role of a figure named Ḥusayn ibn Wāqid al-Marwazī. In terms of frequency of citation across works from the first ten centuries, the report of ʿIkrima and al-Ḥasan ranks second after the list of ʿAṭāʾ al-Khurāsānī, and in some sources, it constitutes the sole reference for the order of revelation. The present study aims to examine the authenticity and reliability of the ʿIkrima–al-Ḥasan list and to date its transmission. By accessing ancient sources previously unreferenced in earlier research and analyzing early manuscript versions, the study extracts all known reports on the order of revelation. It then compares the ʿIkrima–al-Ḥasan narrative with other reports, taking into account both intentional and inadvertent textual variations, and evaluates its credibility using both classical and contemporary methods of ḥadīth criticism. The findings indicate serious doubt regarding the attribution of the extant form of this chronological list to the two Tābiʿīs. Analysis of the isnād network structure and the role of shared transmitters—particularly considering Ḥossain ibn Wāqid’s jurisprudential standing and his activity in the domains of chronological revelation and abrogation—suggests that he was the originator of this list’s compilation and dissemination. While the general framework of chronological revelation lists had emerged at least by the time of ʿAṭāʾ al-Khurāsānī in the mid-first century AH, the initial publication of the ʿIkrima–al-Ḥasan narrative with its distinct features occurred in the mid-second century AH in Marw, and its attribution to ʿIkrima and al-Ḥasan served a legitimizing function. https://qhs.isu.ac.ir/article_78162.html Motivation is considered the origin of human actions and a key element in education. The Holy Quran pays serious attention to it for the purpose of human development. The aim of this research was to identify the necessary principles of motivational leadership in the Holy Quran. The study was qualitative, utilizing thematic analysis. The research population was the Holy Quran itself, and the sample consisted of relevant verses selected through "purposive sampling.". The most significant findings were as follows: 1. Foundational Requirements (including the value of objectives and the application of desirable strategies). 2. Contextual Requirements (including balance, process-orientation, optimal opportunity management, alignment of motivational strategies with individual characteristics, attention to the influence of divine providence in achievements, management of unpredictable changes, adoption of special measures for the sake of higher interests, wise guidance, observance of priorities, provision of desirable role models, leader autonomy, patience, and perseverance). 3. Requirements Related to the Follower's Existential Domains (including desirable emotional relationships with followers, delineation of practical vision, facilitation of the audience's perception, and attention to collective motivation). 4. Goal-Oriented Requirements (including the cultivation and refinement of motivations, and the safeguarding of desirable motivations). These elements are interrelated within a conceptual model. The value of observing all requirements is contingent upon the educational leaders' commitment to the foundational category. Contextual requirements govern all elements and stages of motivational leadership, including those related to the follower's existential domains. Goal-oriented requirements serve as intermediary objectives for the realization of the others. Conclusions from the Quranic perspective were: 1) For success, a motivational leader must adhere to specific obligations in all actions, including those pertaining to various aspects of the followers' being. 2) Any action taken by leaders on the educational path for motivation is valueless without worthy objectives and desirable strategies. 3) The cultivation, refinement, and safeguarding of motivations are considered both a necessity and an ultimate goal for the educational process. https://qhs.isu.ac.ir/article_78170.html The noble verse “wa la-najziyannahum ajrahum bi-aḥsani mā kānū yaʿmalūn” represents one of the most profound Qur’anic teachings regarding the divine system of justice and grace in reward and recompense. The central question of this study is: what is meant by “aḥsani mā kānū yaʿmalūn”, and how does this expression articulate the quality of divine reward? Employing a descriptive–analytical method, and drawing upon exegetical works from both Sunni and Shiʿi traditions as well as relevant narrations and perspectives from contemporary educational theorists, this research examines the interpretive views surrounding the verse. The findings reveal that this concept cannot be confined to the notion that only one's single best deed forms the basis of divine reward; rather, the verse points to an elevating mechanism wherein God, through His grace, raises the faithful’s righteous deeds to their highest level of perfection, while—through faith and patience—covering their misdeeds or even transforming them into virtues. This interpretation aligns with other Qur’anic passages such as “inna-mā yuwaffā al-ṣābirūna ajrahum bi-ghayri ḥisāb” and “yuḍāʿafu lahā”. Beyond theological and exegetical dimensions, this Qur’anic principle holds deep implications for positive psychology, moral motivation, religious education, and the cultivation of hope and responsibility. Thus, the promise of “bi-aḥsani mā kānū yaʿmalūn” emerges as a manifestation of the unity of divine justice and mercy, offering a hopeful paradigm for ethical and spiritual growth.