Hawlyat Al-Montada

This study aims to examine the systematic development of hadith text criticism (Matn) in the Imami thought from the time of the Imams’ texts until Sheikh al-Tusi (460 AH). It highlights the role of the infallible Imams in correcting hadiths and clarifying their meanings, followed by the methodological efforts of their companions in evaluating narrations. The research also explores the Qummi school, which established systematic rules for assessing the content of hadiths, as well as the textualist approach of the 3rd-century AH narrators, showing the limitations of their critique. Finally, the study examines Sheikh al-Mufid’s contributions, who formulated clear principles for hadith criticism based on compliance with the Qur’an and reason. This research underscores the importance of these developments in preserving the Sunnah, ensuring the authenticity of narrations, and highlights the scientific role of the Imams, their companions, and the Qummi school in this domain.

The contemporary Islamic government represents a unique model in global political thought, deriving its legitimacy from divine revelation and the principles of Islamic law. Rooted in justice, equality, and the establishment of truth, this governance model integrates both spiritual and administrative dimensions. Imam Ali (peace be upon him), through Nahj al-Balagha, provided the practical foundations for the administrative and constitutional system of the Islamic state, outlining principles of responsibility, accountability, and social justice that remain relevant across all eras.
This study analyzes the core doctrinal, administrative, and constitutional principles outlined by Imam Ali (peace be upon him) and explores their applicability to contemporary Islamic governance. By examining wilayah (authority), justice, and shura (consultation) as fundamental pillars, the research highlights the mechanisms that ensure legitimate authority, effective administration, and citizen participation. Furthermore, it addresses modern challenges faced by Islamic governments, including accountability, institutional transparency, and the protection of citizens’ rights, demonstrating how these classical principles can inform contemporary statecraft.
The study concludes that an integrated understanding of doctrinal, administrative, and constitutional principles provides a comprehensive framework for contemporary Islamic governance. This framework not only preserves legitimacy and justice but also adapts to modern administrative and societal needs, offering a practical model for governance that is faithful to Islamic values while responding to contemporary realities.

The term “eye” is considered one of the important Qur’anic expressions. Therefore, it is necessary to study and examine it in its various forms and multiple meanings. The study is divided into two sections :The first: The term “eye” in the dictionary, which includes both literal and metaphorical meanings of the word.The second: The term “eye” in the Holy Qur’an, which includes all morphological forms of the word “eye” as used in the Qur’an (singular, dual, plural, and derivations. One of the important aspects of this research is that all data were verified manually, and no electronic tools or automated statistics were used.

Since the beginning of creation, the Creator, glory be to Him, has put in place tools to preserve the species, especially with regard to living beings, including man, who came into existence and whose existence was apparent and preceded human existence, such that this man can exploit and invest in existence to preserve his species by mating between the male and the female, specifically to Adam and Eve, to whom humanity on the earth we are on belongs.
The Creator has put in place a set of duties and rights for both spouses to continue reproduction and multiplication and to form a family by perpetuating the marital relationship between the man and the woman and determining the guardianship of each according to his existence.

Praise be to Allah; we praise Him, seek His help, ask for His guidance and forgiveness. We seek refuge in Allah from the evil within ourselves and from our bad deeds. May peace and blessings be upon our master Muhammad, the leader of mankind, and upon his pure and noble family, The Holy Qur’an never ceases to speak to us about Allah’s mercy—it is almost the most tangible divine attribute that the reader can sense moment after moment. The phrase “In the name of Allah, the Most Gracious, the Most Merciful” recurs at the beginning of every surah except for Surah al-Tawbah, as if Allah wants us to begin every matter with a feeling of mercy rather than fear.However, what invites deeper reflection is this: how does this mercy intersect with justice? And how does it at times transcend the logic of reward and punishment as understood by human standards? Mercy in the Qur’an is not merely an attribute; it is a cosmic system. Allah says: “My mercy encompasses all things” (Al-A'raf: 156). This is not an exaggeration but a clear divine declaration. There is no creature, no event, no soul, no intention—except that mercy can reach it. But the real question arises when we try to connect this mercy with Allah’s justice: Does justice not require that every person be recompensed according to what they have done? So how can Allah show mercy to the wrongdoer, forgive the unjust, and honor those who may not seem to deserve it? Is this mercy an exception to justice? Or is mercy the overarching principle, and justice functions within its bounds? This research adopts an analytical methodology to examine the meanings of the Qur’anic verses that address mercy and justice, and to extract how mercy operates in contrast—or harmony—with justice.

This research examines the influence of the Orientalist philological method on the formation of modern Arab intellectual perspectives regarding the arrangement of Quranic verses and chapters (suras). It identifies three primary Orientalist trajectories: a trend that aligns with traditional Islamic narratives, a critical approach that seeks to transcend them, and a radical trend that fundamentally opposes them. The study highlights that despite their various critiques of Orientalism, modernist thinkers have been notably influenced by its methodologies and findings. For instance, Al-Jabri adopted the principle of sura fragmentation and reordering based on stylistic shifts, reflecting the methodology of Blachere. Similarly, Arkoun sought a 'historical alternative' to the standard Mushaf, relying on Orientalist philological data reminiscent of Noldeke’s scholarship.

This study adopts a critical approach to the rhetoric of the body, considering it as an active rhetorical structure that contributes to shaping discourse through metaphor, opening an interpretive horizon that goes beyond mere semantic description to interrogate the mechanisms of rhetorical and cultural production, and then reinterprets it in light of bodily metaphors, where body parts and actions were employed to represent values and meanings., particularly the conceptual metaphor theory of Lakoff and Johnson, as well as cultural criticism approaches that unveil the ideological dimensions of metaphor, using the body as a primary medium to understand the relationship between language, culture, and identity. The research concludes that bodily metaphor provides a cognitive and cultural horizon that renders classical texts open to renewed interpretation and demonstrates the convergence of Arabic rhetoric with contemporary theories in understanding language as an extension of the body and human experience.

This study approaches the water imagery in the poetry of Imru' al-Qais through a semiotic lens, focusing on the intricate web of signs embedded within the texts. These signs- comprising the sign, the interpretant, and the object-form the foundation of the semiotic structure. By tracing the relationships between these individual signs, the study seeks to uncover their collective influence on the overall meaning. The formation of the overarching semiotic patterns within the water-related texts serves as the core material for revealing the broader symbolism, weaving together partial signs to construct the full semantic features of Imru' al-Qais's poetic water imagery.
This study's importance lies in observing and tracking the differing symbols and indications of employing water, "Water Symbol", in the creative texts of Imru' al-Qais, whether as rain, ponds, springs, rivers, or tears, etc. The study examines how this employment reflects the poet's perception of the entities within his surrounding world, while simultaneously revealing his conceptualization of the image of water in pre-Islamic poetry. Through his creative imagery, Imru' al-Qais demonstrates his artistic ability to employ natural elements to express the depth of his intellectual awareness, psychological and imaginative essence, and his capacity to use these symbols with varying meanings from one experience to another-and sometimes within the same poetic experience- depending on the poem's theme, his emotional state, and his artistic skill. These are the signs filled with symbolic indications that this study aims to uncover and interpret.

The Qur’anic text is regarded as the most supreme form of discourse in which the Arabic language manifests its eloquence, rhetorical inimitability, structural precision, and profound meaning. It combines a meticulously constructed linguistic form with a spiritual message that addresses humankind across different times and places. Modern critical studies have approached the Qur’an through various perspectives, among which is the concept of paratextual analysis, a method concerned with the textual thresholds that precede, accompany, or surround the text, guiding the reader toward specific interpretive horizons.
Within this framework, Surat Yunus represents a fertile field for exploring paratextual elements, as it opens with an intriguing introduction (the disjointed letters Alif-Lam-Ra), bears a title associated with a prophet of deep symbolic significance in the Islamic tradition (Yunus, peace be upon him), and unfolds through a narrative structure that transitions from recounting the stories of messengers and their peoples to portraying the ultimate fate of humankind in the Hereafter. These thresholds do not function as mere formal devices; rather, they play an essential role in constructing meaning, directing the reader, and shaping the reception of the text.
This study seeks to uncover the main paratextual thresholds in Surat Yunus, analyzing their functions and impact in reinforcing the process of reception. It aims to answer a central question: How do the paratextual elements in Surat Yunus open new horizons of reading and guide the audience toward the surah’s core meanings and objectives?
The significance of this research lies in bridging modern critical methodologies—particularly the concept of paratexts—with Qur’anic studies. This offers a more integrated understanding of the Qur’anic text and demonstrates how form contributes to shaping and directing meaning.

This study aims to demonstrate the impact of the aesthetics of metonymy and its importance in understanding the text, considering that metonymy is the subtlest and precise of rhetorical methods, and it is more eloquent than truth and explicitness, because the transition in it is from the necessary to the necessary, it is like a claim with evidence, and it also seeks to demonstrate the impact of the texts in the book "Nahj al-Balagha" and their displacement, stylistics and integration.
The researcher used the analytical approach in studying the texts to highlight the aesthetics of metaphor and its effect in clarifying the meaning to the reader and recipient.
The researcher found that metaphors have a significant impact on adding an aesthetic element in terms of pronunciation on the one hand, and in terms of meaning on the other. They also clarify the idea and meaning to the recipient through those close words that suggest the intended distant meaning. This contributes to clarifying knowledge of Arabic words and their usage.