رضوانه دستجانی فراهانی

There are numerous hadiths about speech and the speaker. Their contents can be categorized into three general types: attention to the speaker, attention to the speech, and attention to both the speech and the speaker. One of these hadith emphasizes separating the speaker from the speech and understanding the essence of the speech. The hadith is “consider what is said, not who says”, which is cited in various contexts and topics. This is despite the fact that the Holy Quran, in the verse of Nabā, recommends the examination of the news announcer. Therefore, this research aims to understand the aforementioned hadith and compare its content with the verse of Nabā, using conventional methods of hadith jurisprudence and analyzing the content of both the hadith and the verse. It seeks to express the relationship between the verse and the hadith. This study shows that the content of the hadith is contrary to what is commonly believed; it pertains solely to wisdom issues. The hadith under study does not conflict with the verse of Nabā, and they do not negate each other. In fact, each one addresses a specific issue. These two address different aspects, and the combination of the verse and hadith encompasses all forms of speech.

The connection between the higher world and the matter through revelation has always been a place of deliberation. Some opponents of the prophet in his mission era (Arabic: بعثت) questioned this connection by making some accusations. Currently, modern thinkers are also trying to interpret and modernize the complex subject of revelation. Soroush is one of those whose opinions have been constantly changing and evolving during the last three decades. Previously, he considered the holy Qur'an to be the words of God; But now he considers the holy Qur'an to be the dreams of the Prophet (pbuh). Muhammad (pbuh) the Transmitter of Prophetic Dreams is the title of his writings about the nature of the Qur'an. In Soroush's new understanding of revelation, the Prophet (pbuh) is only a transmitter of the dreams he saw. He has used three hadiths as evidence for his cl aim A true dream of a righteous man is one of forty-six parts of prophetism;The states of the Prophet (pbuh) when receiving revelation;The dream of the prophets is a revelation.Criticism of the evidence and Soroush's traditional argument on the third hadith is examined in this article. Considering the importance of the subject and the necessity of finding a precise answer, this research used the descriptive-analytical method at the level of content analysis, as well as, the conventional method of fiqh al-hadith. Following the analysis of fiqh al-hadith, this hadith (i.e., رویا الانبیاء وحی) was examined with the central question of how this hadith is in terms of Isnad and textual validity, and how the meaning of the tradition is related to this theory.

In this research, after examining Soroush's opinion and extracting the cited hadith, the aforementioned hadith is considered a place for reflection. First of all, the tradition was validated based on the method of fiqh al-hadith in which it was examined for its authenticity and validity to obtain the type of Isnad and the level of credibility. The complete examination of the hadith text is one of the important principles of fiqh al-hadith.After this stage, the content analysis of the hadith has been performed. Isnad evaluation of a traditional is important and necessary in its place; But more important than that is the content analysis of hadiths. On the other hand, Isnad criticism is important,but we need to validate the text of hadiths itself, as well. The reason for this is that the forgers of hadith have also tampered with the records of hadiths and no matter how many reliable and just people there are in the chain of transmitters of hadiths, since they are not immune from mistakes, forgetting, quoting with meaning, etc., the text of authentic hadiths should also be examined for their content.During content analysis, after putting light on the meaning of the terms of some hadith, hadiths of the same family should be collected. Then, the content of the desired hadith is examined based on the collected hadiths. In the second stage, using the descriptive-analytical method, the content analysis and criticism of Soroush's point of view and his reading of this hadith were discussed.

Results and Finings:

Examining the hadith in question, using the conventional method of fiqh al-hadith, showed that this hadith had a weak Isnad, and in terms of content, it is not in line with what Soroush has claimed. Relying on the acceptance of revelation as a dream, Soroush tries to prove that the language of revelation is the dream. Not only has he no reason to consider revelation and its atmosphere a dream; but also, there are reasons and evidence against his understanding of the hadith in question. This hadith, which is found in Shia and Sunni sources, is not intended to express revelation; Rather, it comes under the discussion of dreams and considers it a part of prophecy and not the whole. It is not possible to generalize a component to the whole. Thus, it cannot be concluded from this hadith that the entire revelation to the Prophet (pbuh) is a dream. The content of the hadith is to give credit to the unseen revelations of the Prophet (pbuh). In addition, the examination of Soroush's statements shows that he did not have an argument in his words and only took the hadith as a witness and concluded that the revelation was a dream.Soroush believes that according to this hadith, the Qur'an is the words of the Prophet (pbuh). In this hadith, which shows that revelation is a dream, it does not state that Quran is a dream. Even if, according to this hadith, we accept that the first revelation to the Prophet (pbuh) was in a dream, using other hadiths, it can be inferred that the revelation was the means of prophethood and not a Quranic revelation. In addition, some hadiths clearly consider revelation in the waking and conscious state and even in the form of sensory observation.From the Qur'anic point of view, due to the non-determination of dreams as a means of communication with the higher world, the invalidity of Soroush's generalization from this hadith is determined. According to the Qur'an, the revelation of the Qur'an was through Gabriel (pbuh). Moreover, the term descending (Arabic: نزول) is used for the Qur'an, which firmly denies that dreams are the source of revelation. Dream is seeing unseen scenes and concepts objectively, and if the revelation had been from dreams, a verb, corresponding to seeing, should have been used for Qur’an.In addition, the Qur'an, as an eternal miracle that transcends time and space, should be communicated to the Prophet (pbuh) through the strongest and most reliable channel. If dreams had been the channel of communication with the Prophet (pbuh), it could have been the best reason for the crooked and sick-hearted opponents to accuse the Prophet of being insane, a poet, a priest, or a sorcerer. In addition, history has not reported such a report and this is the best reason that the Quranic revelation was through Gabriel (as), and not a dream.

The results of the research show that this hadith has weak Isnad in Shia and Sunni sources. From the content aspect, after the formation of the hadith family and the use of rational and Quranic evidence, it is clear that this hadith does not imply Soroush's claim of considering the entire Quranic revelation a dream. In other words, the content of the hadith is that the dreams of the Prophet (pbuh) have a divine origin, not that the Qur'an was descended through the channel of dreams. Quranic and historical evidence are also in line with this conclusion. Moreover, the proposition that the dreams of the Prophets are revelation is different from the proposition that the revelation of the Prophets is a dream.

Community-building is a process that is established over time based on specific principles. The 23-year period of the revelation of the Holy Quran, which ultimately led to the formation of the desired community, provides the stages and structure of community formation to the audience. The process of community-building can be extracted from the 23-year period of the Prophet's mission, based on the descent of the Holy Quran. In the early years of revelation, the Prophet, while conceptualizing and creating the foundations for building a community, devoted efforts to the nurturing and education of individuals to initiate the formation of an Islamic community through human resource development. This research focuses on the Prophetic community-building process in the Meccan period with an emphasis on the descent of the Children of Israel story, utilizing the Quranic revelation approach, historical teachings, content analysis method, and the story of the Children of Israel. By analyzing the revealed verses and the story of the Children of Israel and their events in the Meccan period, the author argues that the Prophet, in the Meccan period, initially focused on creating an environment and strengthening the thoughts and transformations in the cognitive structure of the audience. Based on this and through human resource development, he first formed a minimal community of believers, and towards the end of the Meccan era, the community of believers officially emerged. The Prophet then took the initiative to establish a community and subsequently a government upon the command of migration and by entering Medina.

Human relationships are effective in spiritual health and interact with each other, and based on that, we can consider spiritual health as a fundamental factor for dealing with problems and challenges, especially in institutions with different, numerous and continuous client relationships. The current research seeks to identify the four challenges of human relationships and its effect on health with a case study of the financial institution.

Case study of the research is 21 employees of a financial institution, the initial assessment of the employees was with Polotzin and Ellison questionnaire, and in the next step, the answers of the employees were analyzed using SPSS. Corresponding to the results of the questionnaire analysis, the interview tool was used to identify the root of the challenges, and content and discourse analysis were used to analyze the interview.

The average spiritual health in people was 85.8 with a standard deviation of 11. According to the thresholds set for this questionnaire, the average of people is in the average range. At the same time, separately, average religious health is 48.4 and existential health is 37.3. The level of spiritual health in the tested subjects, based on the spiritual health questionnaire of Polotzin and Ellison, is at an average level. The observed difference between the level of religious health and existential health is also significant. It seems that in the dimension of existential health compared to religious health, the scores are at a lower level.

Among the four types of relationships, employees had challenges in relationships with others. Based on this, a series of workshops on verbal and non-verbal communication skills will be held in order to improve. By applying the mentioned principles in these workshops, a significant effect was observed in promoting existential health and ultimately spiritual health, and finally, relationships with clients and productivity improved

Any field of health studies, such as spiritual health, which seeks to be involved in the experimental field for the purpose of making changes, is rooted in the worldview dominating it and cannot be designed and implemented without considering its paradigmatic foundations. The difference between current spiritual health theory and spiritual health derived from Quranic verses is in regard to these basics. The most important Quranic foundations of spiritual health are the ontological, anthropological, etc. foundations that lay the foundation for the design of health theory and the transition to the Quranic formation of spiritual health.The current research, with descriptive-analytical method, seeks to answer the question that what are the foundations of the ontology of spiritual health from the perspective of the Holy Quran and how does it lead into spiritual health? The findings of the research indicate that attitude toward being, God-centered components, materiality and immateriality of being, consistency and systematicity of being, purposefulness, believing in the invisible world and the hereafter, death and resurrection, and meaningfulness of suffering and life are effective in realizing spiritual health.

The contemporary world and its emerging challenges have paid attention to the holistic view of human beings. In such a way that the four dimensions of human health have always been the subject of discussion and exploration among thinkers. Due to the importance of spiritual health over other aspects of health, different schools have presented different definitions of spiritual health from different angles, and the analysis of their views shows that the definition of human was the introduction of the old school. The current research, with the tools of library-reference collection and descriptive-analytical method and the level of analysis of content analysis, seeks to answer the question, what is the description of man and the foundations of anthropology in spiritual health based on the teachings of the Qur'an? The findings of the research indicate that the existing human being has two natures that have three areas of knowledge, desire and ability, and based on these three areas, three systems are formed in him: insight, tendency and performance system. These three systems based on monotheistic vision and with faith factor can direct those three areas and bring spiritual health with a healthy heart.

The category of progress, considering its objectivity in temporal and spatial situations, requires a certain model with a futuristic and futuristic approach. The role of religious teachings in the foresight of civilization is a central and strategic issue in the contemporary period. The most prominent teaching chapters of religious futurism are the events of the history of civilization and, in particular, the stories. The storytelling approach with the help of stories is a fundamental principle in the foundations of the philosophy of religion (the system of expectation from religion and the need for religion). The Qur'anic story is a system of discourse that presents the events that affect the development of the individual, society and civilization, and its goal is to put the audience in a position to grow by their own choice and will to their future, society and civilization in The direction of the divine ideal is determined. This article deals with the main question of "what is the futurist of Quranic stories" and uses the method of content analysis to the theory of futurism derived from Quranic stories. It is normal, but also in the field of futurist research and development. Findings indicate that futurism to futurism is a strategic chapter in the philosophy of Quranic storytelling and Quranic storytelling has the capacity of epistemology and methodology in proposing a strategic futurist approach.

In Qur'anic ontology, the world is not limited to perceptible beings. Holly Quran, in addition to material beings, refers to beings that we do not have ability to understand their senses. Some of these creatures are angels. In the Qur'an, there is no explicit mention of the nature and nature of the angels. What is certain is that angels have a different nature with humans and other creatures. But there are different views about their nature. Regardless of this differences, one can consider the nature of these beings from the point of view of attribution to the derivatives of the "creation"(khalq) and "command" (Amr) in the verses of the Qur'an. We can achieve to new results according to Quranic applications. The initial conception of the verses of the Qur'an, refer that the angles has two aspects: Khalq aspect and Amr aspect. In several verses, God speaks of the angels as created beings and of their belonging to the created world. At the same time, according to other verses, angles has another aspect that is heavenly aspect such as the Divine Amr. They belong to Amr World (Alam-e- Amr). In this article, were examined Allameh Tabatabai's views about the nature of angels by content analysis method. According to Tabatabai's views, the angels are supernatural and do not belong to the world of Khalq.

The historiography of the Qur'an is considered a suitable criterion and tool for correcting or confirming many narrations,the causes of revelation,the order of revelation,Mecca and civilization, and the history of the ProphetThe following article, with an analytical and descriptive method and with the aim of getting acquainted with the correct and effective principles and criteria of the history of the Holy Quran,examines the dating methods of the commentators so that the solutions and possibility of writing new interpretations can be examined based on the order of revelation. Explaining the benefits of related items,he made an effort: The authenticity of the narrations of revelation,such as Jalaluddin Farsi;The originality of statistical and mathematical estimates, such as Bazargan Engineer; The original originality of the context, such as the dignity of the lesson; How to identify historical contexts, such as Dr. Faraskhah and Samih NazalThe ijtihad method of summarizing history and context in identifying the cause of revelation, such as Dr. Abed alJabri and Mullah Hash AlGhazi;The result of this research is that these theories alone cannot suggest a comprehensive method for dating the history of the Holy Qur'an. The selected focus is on this ijtihad-based combination process which can complete the path to the future of Quranic studies and cognition by completing Rajali's studies,tactics,and history in terms of statistical and mathematical probabilities.

Man is known as a consciousness creature with natural desire of optional change that such a desire describe his essence. The Idea of such a change is regarded as humanistic origin of progress and ability and refers to his essence, dimensions, levels and depth of existence. As is understood, human capacities are studied and managed in the shadow of human reason, revelation and Prophet`s family`s manner of life and teachings. In this way, human nature consists in his existential dimensions and capacities for growth and deep change. As is shown, using different methods of study, Islamic teaching of human nature would be understood deeply and, thus, it is well known that management knowledge system of Islam is based on Divine leadership of transformation. Therefore, the ground for growth-based humanities happens, the fields and faces of humanistic doctrine of Islamic social system are established on such humanistic principles and, finally, humanistic system of vilayati faqih poses itself clearly.