This article focuses on the principles and indicators of fairness of rulers and political agents from the perspective of the Quran and Islamic traditions. In this regard, it has been tried to extract the concept of fairness and its indicators from the verses of the Holy Qur'an and Islamic traditions and hadiths. The findings of this article show that in the Holy Qur'an and Islamic traditions, fairness, in addition to being an important value in the Islamic society and also in Communication with non-Muslims and enemies is considered, but also in political, economic and social fields, the rulers and agents of the Islamic society should be committed to its characteristics in the way they act and act both at the individual levels and at the levels of political responsibilities. Also, in this article, in addition to the indicators of fairness, the necessity and factors of its realization are discussed from the perspective of the Holy Quran and hadiths. The research method in this article is descriptive and analytical, and the method of collecting data and evidence is the library and document method, through which evidence is extracted from the verses of the Qur'an, hadiths and Islamic traditions.

Quranic tales have always been used by Persian poets in order to create beautiful and unique themes and images. One of these tales is the tale of Adam and Eve and their Fall from Heaven due to eating the Forbidden Fruit. Following most Islamic commentaries, wheat has been considered as this fruit in classic Persian poetry, but the reading of contemporary poets of this tale is different. Sometimes, their reading is similar to classic poets but in other times, following the Old Testament, they consider the apple or the tree of Knowledge of Good and Evil as this fruit, and still in other times they have a mixed reading of Islamic and Jewish traditions. Also, some contemporary poets have proposed a symbolic reading of this tale. This article, initially provides a history of the tale of Forbidden Tree in the Quran, Old Testament and their commentaries. Then, this issue is investigated in the poems of twenty outstanding contemporary poets (from Nima to the present time) and their poems are compared with Quranic and Biblical narratives. The results show that those contemporary poets which have traditional views, have paid attention to Islamic narratives whereas modern poets have often used Biblical narratives.

The exact identification of the orientalists’ views about Islamic teachings and the criticism of their scientific views is of inevitable importance for Muslims. Therefore, in the current study, we have tried to introduce and investigate the pathology of the Antichrist article in the “Leiden Encyclopedia of Qur’an” with a descriptive analytic method. “Neal Robinson”, the author of the article, has investigated the content relevant to the Antichrist with reference to the Bible and the Islamic traditions. A comparative approach, which is considered to be its virtues, toward the Bible and the Islamic traditions can be seen in the above-mentioned article. Using some of the poor Islamic traditions in clarifying some of the contents relevant to the Antichrists is considered to be one of the weaknesses of this author’s writing.

Identifying what was scarified by the Prophet Ibrahim (AS) is a serious issue in monotheistic religions. The Testaments apparently consider Isaac (AS) to be the sacrificed (zhabīh), while Muslims differ in defining it due to the ambiguity of the verses related to the story of the sacrifice (zhibh) in the Qur’an. The scope of this disagreement is even greater in the Shiite and Sunni narrations; Some Shiite and Sunni narrations introduce Ishmael (AS) as the sacrificed and another group as Isaac (AS). This research assesses the texts related to this issue in Islamic and Biblical sources, including those are directly or indirectly related to determining the sacrificed, with an analytical-critical approach through the sanad and textual analysis of the Islamic narrations and Biblical texts. Findings show that despite the Biblical explicit statements in determining the sacrificed, the in-text evidences suggest that the phrases referring to the name of the sacrificed are the interpretive additions of the commentators of the Bible. Additionally, despite the disagreement between Islamic narrations in determining the sacrificed, analyzing the sanads of narrations and considering the in-text evidences of the verses of the Qur’an and Islamic narrations prove that Ismael (AS) was the candidate for the Ibrahim’s sacrifice.

In the Islamic sources, especially in Shia narratives, it is mentioned sources known as Suhuf (Scriptures), attributed to former Prophets of Israel. These works include topics such as ethics and some beliefs and prophetic prophecies of the events that will occur in the Islamic community. Also, among the noncanonical sources of the Old Testament, have been books attributed to prophets and great grandparents like Adam, Enoch, Noah, Abraham and Moses. The issue of this research is that are there any relationship between Islamic traditions and Jewish books in these subjects?
The Collection of Pseudepigrapha, dating back to the second century BC, have been published since about a hundred years ago, first in some Latin languages and then in Arabic. Based on the results of the research, there is no relationship between the content of Islamic narrations and Israelite books; However, some Muslim authors in the narration of traditions and stories have been modeled from the sources of the Old Testament and devoted to their beliefs in adventures and have attributed them to previous prophets.

According to the verses of the Qur'an, Sarah, the wife of Prophet Ibrahim, is a woman who has been blessed with God's divine mercy and has even reached a level of perfection that has made her worthy of speaking to the divine angels. The position of this lady has been discussed in many holy books and narrations. In the Bible and the Qur'an and some Islamic traditions, there is a huge difference in the expression of the characters. The Bible has not been able to portray Sarah's status as it is; moreover, it has tarnished the character of Sarah and Ibrahim by fabricating stories such as the crossing Egypt, jealousy and harshness, the persecution of Ibrahim, and so on. This attitude towards her has also penetrated in some Islamic traditions. In this study, nine narrations have been reviewed and evaluated, most of which contradict the Qur'an and are strangely consistent with the Torah. Based on evaluations, the documents of these narrations are all weak and unreliable in terms of narrations and authentication.

The Holy Qur'an and Islamic traditions have mentioned Dhul-Qarnayn as a historical figure. Commentators have considered finding the historical example of Dhul-Qarnayn to be useful and a proof of the authenticity of the verses and hadiths. Two adaptations have received attention more than other theories: Adaptation to Alexander and Cyrus. The main reason is to pay attention to historical data about the lives of these two characters. The issue of the present research is whether there is evidence for these adaptations in Islamic traditions focusing on Shiite traditions. In the beginning, the historical period of life, name and ancestry, history, extent of power and travels of Dhul-Qarnayn are reported. Then, the opinions of the commentators have been examined according to the historical data and then the traditions about these comparisons. Findings None of the two comparative theories are compatible with the character introduced by Dhul-Qarnayn. His existence and attributes are among the hidden news in history, which were mentioned by revelation, and there is no need to match them to any of the past kings.

The present research was conducted with the aim of designing and compiling an educational package of emotional maturity based on Quranic verses and islamic narrations and the effectiveness of its teaching on the desirable social behaviors of secondary school students.
This study was a research design was quasi-experimental with pretest-posttest and control group with two-month follow-up. The population of this study included all the male and female students of the second grade of high school in Isfahan city in 2022-2023. The research sample includes 80 students (40 boys and 40 girls) selected by multi-stage random sampling and divided into two groups (20 experimental and 20 control) for girls and two groups (20 experimental and 20 control) for boys. The experimental group underwent 10 sessions of 90-minute face-to-face emotional maturity group therapy based on Quranic verses and Islamic traditions; But control group received no intervention and remained in the waiting list. The ratio of Content Validity Index (CVI) of the training package was determined by experts and the expert agreement was equal to 0.88. The control group did not receive any training. The amount of desirable social behaviors of the participants in this research was measured by Carlo et al.'s Desirable Social Behavior Questionnaire (2005). Data analysis was performed using of repeated measures and multivariate covariance analysis with SPSS 24.
The results showed that emotional maturity training based on verses and narrations was effective in increasing desirable social behaviors and its dimensions (anonymous, altruistic and collective, emotional, responsive and critical) in male and female students, and the effects of the training in the follow-up phase as well. remained (P<0.01). Also, the group of boys who received training in the follow-up phase compared to the post-test were better than the girls in the experimental group only in improving emotional behaviors (P<0.01).
It can be concluded that teaching emotional maturity based on Quranic verses and islamic narrationscan lead to an increase in desirable social behaviors of secondary school students.

According to Islamic narrations, the formation of Mahdavi government occurs when disorder dominates the world and the reappearance of Imam Mahdi is fighting against this disorder. The issue of the present research is not proving or rejecting the issue of Mahdaviyyat or evaluating the truth of narrations, rather it seeks to find an ideal civilizational order from the viewpoint of Muslims in Mahdavi civilization. Therefore, the present research seeks to evaluate the dimensions of civilizational order of the time of reappearance in Islamic narrations. To do so, using phenomenological method and words which convey the concept of order, the ethical and legal order in Mahdavi civilization is investigated.The findings indicate that at the beginning of Mahdavi government, there will be legal obligation and after the internalization of Islamic rules and ethics, collective consciousness obligation will organize the Mahdavi civilization at the time of reappearance.