fatemeh seyfaliei

Knowing the conflict of news and the controversy of narrations is one of the branches of jurisprudence of al-Hadith. Understanding the differences and ways to cure them is very effective in approaching the truth and truth. This paper has been done with the descriptive-analytical method with the aim of solving the initial conflict between the hadiths and the prohibition of swears in the Qur'an and hadith. By supplying the narrations with the prohibition of swearing, the Qur'an and other related hadiths, the Quranic verses and hadiths are not only contradictory to the narrations of the prohibition of oaths, but they are also experts in it. Prohibition in the Qur'an and narratives, swear a lot, swear allegiance for material and deceptive matters, and swear by God. The traditions of forbidding are carried away by ruthlessness and a great oath and swearing oath. In urgent and urgent cases, it is necessary and necessary to discover the truth, repel the cruelty, and prevent significant harm.

Emotional discipline is a new and innovative combination of discipline in the field of emotions and looks at controlled and measured emotions. This study aims to explain the systematic structure of emotional discipline in the Qur'an and has been written in a descriptive analytical manner and with reference to verses states that emotional discipline in the Qur'an has a complete structure including all four basic elements of a systematic network. This research is in the section of the principles dedicated to God in the knowledge of true good and evil, the passage of the world and return to God, God's awareness and surroundings of affairs, the rule of God's will, superiority in the shadow of faith, God's companionship, monopoly of honor in God, decline of sorrow And sorrow by the will of God, return to God; In the section of positive preliminaries to follow the divine commands, pray out of fear and hope, rejoice in the divine grace, understand the ephemerality of the world; In negative preconditions to avoid the province of Satan, not to be afraid of the people; In the section on the requirements for patience, anger, forgiveness, complaining to God; And in the obstacles to dealing with anger, impatience and happiness, he has achieved unrighteousness, and finally, he has drawn the conceptual network of emotional discipline in Karim.

Resilience is one of the fundamental components in the process of social education that with its special functions plays an important role in improving the quality of social relations and reducing its harms. This article is an interdisciplinary research that has been written in a descriptive analytical method with the aim of recognizing the concept of resilience in the Holy Quran, explaining its functions in social education and presenting Quranic strategies to achieve it. He has used the results of research in psychology and educational sciences and has explained the subject and presented Qur'anic strategies to achieve it by introducing it to the Qur'an and hadith. As a result, resilience helps to improve social functioning and interpersonal relationships through functions such as developing personality abilities, creating emotional stability, creating calm, increasing life satisfaction, and conflict prevention agency. And by raising the level of knowledge and awareness, religious faith and belief, trust in divine promises, trust, and optimism and hope can be increased

Central justice and the avoidance of any prejudice should be one of the most important principles in the critique and review of texts. But has this principle been taken into account in Rejali critiques? Or has religious prejudice worked in this area and prevented some Rejaliyan from telling the truth? This article aims to evaluate the influence of Shiite narrators on Sunni Rejali criticisms in their authoritative Rejali books and has been written with a descriptive-analytical method, and with numerous evidences, states that many Sunni Rejaliyoun criticisms of Shiite narrators with religious orientation and Sectarian and anti-Shiite prejudice has taken place and has proved that among some Sunni Rejaliyoun, Shiism is a weakness for narrators and in many cases has even overshadowed the stability, goodness and justice of the narrators.

Intertextuality is a theory for a profound reading of a literary text and access to their implicit content. It reflects the fact that texts are always in interaction. Discovering this interaction opens a new horizon toward the reading of texts. Nahj al-Balaghah is one of the texts that is closely related to the concepts of the Qur'an. In his statements, Imam Ali (AS) has mentioned the verses of revelation in many cases. Other words of the Imam are taken from the school of revelation, so the spiritual and divine spirit of the Qur'an is manifested in it. This article aims to express the profound relationship between the Qur'an and the statements of the Amir al-Mu'minin (AS) in Nahj al-Balaghah through the descriptive-analytical method and states that most intertextual manifestations of Qur'anic verses in the wisdom of Nahj al-Balaghah are thematic and following the rule of parallel negation. In the next stages, there is a general denial and a partial denial that Imam Ali (AS) has indirectly used Quranic words and phrases to express his intentions and goals, and the spirit of the Quran is available throughout his words. The conclusion is that the Qur'an, as an absent text in the pearls of wisdom of Nahj al-Balaghah, has very desirable processing and, in most cases, has a clear and direct presence in the words of Imam Ali (AS). Imam (AS) has used Quran directly and objectively, and by making minor or general adjustments and changes in the absent text, or even by establishing a semantic and thematic relationship based on the speech, presented the Quranic concepts and goals in an entirely different format.

This research was written with the aim of recognizing different dimensions of conflict in social interactions and presenting strategies to increase its management ability by using Quranic verses as a guidebook for human beings. Content analysis method was used. Step-by-step explanation of conflict in Quranic verses, Quranic explanation of conflict management styles, and presentation of Quranic strategies for resolving communication conflicts are one of the achievements of the present study. The conclusion is that the Holy Quran accepts the issue of conflict in relationships and considers it as a natural and inevitable result of the inherent differences of human. In the verses of the Quran, four types of conflict have been considered. And the five styles of conflict management are well identifiable. The results showed that the Holy Quran increases the ability to repel and control it, which is presented in the individual dimension: truth-seeking and truthfulness, self-awareness, self-healing, and rationalism; moreover, to resolve conflicts by focusing on the interpersonal dimension of the issue; therefore, the strategies used in Quran are: negotiation, mediation, and arbitration. Proper use of these strategies can transform conflict from a destructive and harmful event to an opportunity to benefit from interpersonal opinions and differences.

Human being is a social being, in the light of social interactions and interpersonal relationships whose material and spiritual needs are fulfilled. Strength and durability of social relationships require mutual trust. The purpose of this research is to investigate the role and place of trust in human social relationships and states that trust in the Quran is a kind of risk that is formed with goodwill to others and necessary for the establishment and sustainability of social relationships The Holy Quran introduces benevolence and honesty, devotion, trust, and the right to justice as well as the components of trust that their realization is necessary for creating trustworthiness. From the point of view of the Qur'an, one can not trust anyone in any circumstances. Trust must be wise and based on wise criteria. This research is an applied and applied research and has been written using descriptive-analytical method based on Quranic verses.

One of the fundamental elements of good communication is that it plays an important role in promoting the quality of social relations and reducing its damages by its specific functions. The purpose of this study is to recognize the concept and components of self-awareness and explain its implications in social education of individuals and present Qur'anic strategies for achieving it, utilizing the results of psychology and educational sciences research and presenting the Qur'an and hadith to explain the Islamic view on the subject and presentation. It has outlined Qur'anic strategies for achieving it.Consequently, self-awareness results in realistic and thoughtful dealing with others by identifying beliefs and values, thoughts, feelings and behaviors, strengths, needs and desires, and goals. Functions such as recognizing one's own and others' status and dignity, and recognizing interpersonal and other differences are other self-awareness functions that help improve social relationships. According to the Holy Qur'an, the most important strategies for increasing self-awareness are first God-consciousness and then thinking and reflection on its existential dimensions. This is an interdisciplinary and developmental research paper written in a qualitative and descriptive analytical method.