مرضیه محصص

This article aims to identify the most spiritually favorable nights of the year for believers and the optimal timing for nightly devotion to God by employing the Data Envelopment Analysis (DEA) technique. Given the emphasis on nocturnal worship in Surah al-Muzzammil , this study explores the relationship between the length of night and the opportunities it provides for worship. Using DEA, the nights of the year are evaluated based on the duration of night and environmental conditions in order to determine those nights that offer the greatest potential for devotion and supplication. In addition to temporal variables, nocturnal temperature is also considered as an influential factor in this evaluation. DEA serves here as an analytical tool for comparative performance assessment, facilitating the identification of nights with the most favorable conditions for nighttime worship. In the methodological section, two scenarios are implemented. The first scenario constructs a composite index based on the interval between the religious midnight (half of the canonical night) and fajr (dawn), as well as between fajr and sunrise. The second scenario applies the Fair Model (KA) and the AP Model with three indices: the interval from the religious midnight to fajr , from fajr to sunrise, and the temperature index. For more precise evaluation, the AP and KA models are also executed for the first scenario. The findings of this research can assist believers in planning their nocturnal worship during the most spiritually advantageous periods of the night.

One of the most crucial pillars of social education is the concept of responsibility. This subject has received significant attention in narrative teachings. Social responsibility, as a key dimension of social education, entails an individual's commitment to their surrounding environment and can be considered an edifying value that counteracts self-centered tendencies such as hedonism and the pursuit of power. The concept of social responsibility encompasses both attention to the welfare of others and the pursuit of personal goals without disregarding or transgressing the legitimate expectations of others. This research seeks to utilize the teachings of Letter 31 of Nahj al-Balāghah , as one of the authoritative hadith sources, employing a descriptive-analytical method to examine the components of social responsibility from the perspective of Imam Ali (AS). In this study, the components of social responsibility refer to a set of interconnected elements that, through dynamic interaction with one another, guarantee the fulfillment of an individual's responsibility towards society. The findings of this research indicate that Letter 31 of Nahj al-Balāghah refers to components of social responsibility, including awareness of one's time, benevolence, wisdom in speech, the correlation between capability and accepting responsibility, charitable giving, forgiveness, and the social division of labor. This letter addresses individuals' responsibilities in interactions with friends, family, relatives, and opponents, revealing important aspects of the nature of responsible relationships.

Re-examining hadiths based on modern literary criticism theories is one method of accessing their structural aspects in the present era. Among these theories are those in the field of semiotics. This research employs a descriptive-analytical method to analyze ethical narratives concerning fairness based on Jakobson's theory. Based on Jakobson's theory of verbal communication, this research examines the various components of verbal communication in ethical narratives concerning fairness and explains their cognitive implications. The present study aims to answer the question of ‘Which of the six types of verbal communication functions are used in ethical narratives concerning fairness, and what are the cognitive functions of the various roles of verbal communication in these narratives?’ Explaining the cognitive and conceptual implications related to fairness narratives based on this theory of verbal communication indicates that the presence of elements of verbal communication, including the components of "Message," "Sender of the message," "Receiver of the message," "Subject," "Code," and "Contact," plays a significant role in encouraging audiences to adhere to instances of fairness in various areas of life. Fairness in ethical narratives, as an important ethical principle, can have different meanings depending on the context and audience, and has widespread effects on individual and social levels. Fairness, as one of the virtues of Islamic ethics, holds a special place in the three main axes of communication with oneself, God, and others. This review shows that in the process of producing and receiving the meaning of fairness, extra-linguistic factors, by being placed in the structure of empathy, reference, persuasion, and aesthetics, play an important role in conveying a tangible meaning of fairness.

This study examines the use of speech acts in Qur’anic verses addressing the concept of iftirā’ (slander), emphasizing the contextual and thematic distinctions between the Meccan and Medinan periods. Employing a descriptive-analytical method and drawing on Searle’s classification of speech acts, the analysis identifies expressive acts as the most prevalent, followed by assertive, directive, commissive, and declarative acts. The study contextualizes these speech acts within the socio-religious frameworks of Mecca and Medina, demonstrating how the Qur’an’s rhetorical strategies evolved to meet the distinct needs and challenges of each period. The findings categorize the sources of iftirā’ into three primary groups, with the highest incidence attributed to disbelievers, followed by Jews, and then hypocrites. The themes of iftirā’ in the analyzed verses include slanders about divine unity, the Prophet Muhammad (PBUH), divine signs, the truth of prophethood, the Qur’an, the miracles of the prophets, the reality of resurrection, and human relationships. This research underscores the Qur’an’s dynamic communicative approach, illustrating how its discourse effectively engaged diverse audiences while addressing theological, and social dimensions of slander. The study offers valuable insights into Qur’anic rhetoric and its broader application in contemporary discourse analysis.