۱.
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.
۲.
Nahj al-Balāghah is an exalted masterpiece in Islamic literature and Arabic rhetoric, profoundly influenced by the revelatory teachings of the Holy Quran. The " Gharrāʼ " sermon within it stands as a refined example of the integration of linguistic elements, religious hegemony, and Islamic-epistemological ideology, which, in discourse analysis, manifests as a social thought and identity-building process. This study aims to explore the discursive structures and content layers within the sermon, adopting a descriptive-analytical approach within the framework of Fairclough’s theory across three domains: "Description, interpretation, and explanation." It delves into the rhetorical-syntactic, intertextual, situational, and dominant ideological mechanisms. The findings, in the descriptive and interpretative levels, indicate that Imam Ali (AS) speaks from the depth of his being, employing rhetorical devices and robust syntactic arrangements in his sentences. Through pure and sometimes harsh truths and admonitions about the afterlife, he brings the listener into the hidden recesses of their soul, such that in the context of a funeral procession, his words create a spiritual resonance with the divine verses, making the listener not only overwhelmed with emotions and feelings but also transcending their rational faculties. Ultimately, this results in tears of sorrow and comprehension, physically manifesting as tremors in the listener. In the explanatory domain,with a critical outlook on human negligence and the pursuit of carnal desires and satanic temptations, the sermon emphasizes the necessity of reminders and warnings for the heedless,with the dominant hegemony being based on the ideology of warning, awakening, and the remembrance of the origin and resurrection.
۳.
Shaykh Ṣadūq is one of the great hadith scholars of the Shia Imamiyyah in the fourth century AH, who left behind nearly three hundred authored works, indicating his effective role in promoting the culture of the Ahl al-Bayt (AS). One of the comprehensive approaches in the early period was writing books with attention to solving a problem or meeting a scientific need. Therefore, Shaykh Ṣadūq , with this goal, authored the book al-Khiṣāl , which is a comprehensive collection of ethical and doctrinal narrations. Although the majority of the book consists of narrations and he did not intend to provide explanations beneath the text of the narrations, he employed specific methods in citing them. Extracting these methods, categorizing, and analyzing them, which is the main issue of this research, is of great importance for emulation in hadith compilations. This book categorizes and organizes narrations in a novel format based on number and numerical order. This article examines it using a descriptive-analytical method. Therefore, while introducing the book and its structure and categorizing narrations based on the main narrators, the author's method in citing narrations is extracted, considering how the author cites the narrations. After examining the content of the book, the results show that al-Khiṣāl is a relatively topic-oriented hadith compendium, compiled in 26 chapters and 1255 hadiths, and includes a collection of doctrinal, ethical, jurisprudential, historical, theological, and other narrations. Their commonality lies in the number of characteristics mentioned in the narrations. The author's method in citing narrations consists of: "Citing narrations with Isnād (chain of narration), utilizing Shia and Sunni narrations in selecting narrations, explaining narrations with the help of other narrations, utilizing the knowledge of Takhrīj in recording narrations, paying attention to Samāʼ (oral transmission) in narrating hadith, numerical categorization of narrations, collecting narrations with diverse topics, and an educational and instructive approach in citing narrations."
۴.
In the teachings of Islamic law, maintaining hygiene and health holds a special place. For this reason, guidelines have been included in the system of religious knowledge in this area. Among these, some of the recommendations in the narrations are thought-provoking and require investigation into their religious basis. One of these issues, which the present study focuses on, is the topic of respiratory hygiene and blowing on food and drinks, which several narrations in the Shia tradition have prohibited. The present study, in a descriptive-analytical and problem-oriented approach, while identifying the categories of narrations related to the issue, critically examines this type of news. The outcome of the research indicates that, in terms of documentation, such news is not without controversy, and in terms of denotation, there is inconsistency between their meanings. However, according to the accepted and customary principle of "Reconciliation is preferable to rejection whenever possible," a certain minimum can be derived from these narrations and used as a basis for action. The research also addresses some of the possible forms and disputes regarding narrations related to blowing and strive to provide appropriate answers to them.
۵.
Thpresent study study analyzes and categorizes the narrations concerning Mutʻah (temporary marriage). The central focus is to demonstrate how the rulings on Mutʻah —whether permissibility, recommendation, command, or prohibition—are influenced by personal, social, and political circumstances as reflected in the language of the narrations. Accordingly, this research employs a library-based method for data collection and an analytical-inferential approach to examine the content of both Shi’a and Sunni narrations. A comprehensive view of these narrations reveals that the ruling on Mutʻah is not absolute; rather, it is shaped by varying conditions and necessities. On an individual level, Mutʻah is permitted when there is a personal need. The narrations that restrict this practice to cases of necessity imply that the limitation is lifted whenever a person faces a particular need, thereby granting them permission to enter into a temporary marriage.On a social level, Mutʻah may serve as a tool to safeguard society—especially in times of crisis, such as war, scarcity of resources, or similar hardships. Thus, narrations that strongly encourage the practice are not merely addressing individual conduct but speak to broader societal imperatives. In these contexts, communal needs take precedence over individual considerations. This may even lead to a situation where social necessity creates an individual necessity, despite the individual not inherently requiring the practice; it is the collective circumstance that generates this need. On a political level, Mutʻah has also been viewed as a means to revive an Islamic tradition and to oppose oppressive governments. In this context, the command to engage in Mutʻah is, in fact, an effort to promote and normalize the practice in society in response to its prohibition by ruling authorities.
۶.
The manner of marriage of Adam's (AS) children and how the human race spread through them is one of the most challenging issues discussed and examined by religious scholars in Islamic texts. After the Quran and the Prophet (PBUH), the narrations of Ahl al-Bayt (AS) are referred to by scholars in this regard. Among these, narrative exegeses under the relevant verses contain a significant portion of these narrations. The present study, using a library research method and analyzing documents and data, aims to answer ‘How Adam's children married based on the narrations reported in these exegeses?’ The results indicated that two categories of narrations are observed in this regard: "One category deals with marriage among Adam's children, and the other, while rejecting this view, deals with the marriage of Adam's sons with others (Houris/Jinn)." Although the number of narrations in the second category is greater, and its proponents consider marriage among Adam's children impossible, validation shows that the narrations in the first category are more acceptable due to their agreement with the Quran, reason, the necessity of spreading the human race given the limited number of individuals to Adam's children at that time, and the declarative nature of such a ruling.
