The purpose of this research is to explain the strategies for managing emotions (love and hate) in the Quran and Hadith, and considering the inseparability of emotions and excitements from human personality and their influences on human thought and behavior, it has been highly recommended in moral and educational propositions because human being is a mixture of intellect and emotion, and love and thought, and each of these two dimensions plays a fundamental role in creating movement in humans and inducing their exaltation. The findings of the research show that emotion has a cognitive origin and is achieved only after cognition. Emotion is an acquired conscious talent that is associated with a certain subject and motivates a living creature to perform certain behaviors about that subject. Managing emotions (emotional intelligence) means controlling emotions,that is, a person can control his or her likes and dislikes and express them at the right time and place, using reason and Sharia (i. e. religious law). Cognition, rule of reason and religion over emotions, love of God, heart connection with God, good manners, overlooking faults, sympathy and good behavior are among the educational strategies of emotion management in the Quran and Hadith. The current research is of a qualitative type and a descriptive-analytical method was used to conduct it, and the sampling was purposeful and the data was collected in the form of documents.

The justice of Sahaba is one of the issues which Shia and Sunni disagree upon. In this paper, the author first gives a definition of Sahaba and introduces them. Then make an investigation of Shii and Sunni views in this regard. He views love for Imam Ali, peace be upon him as a criterion for recognizing Sahaba.

The hadith «Loving Ali is a good deed by which no evil action may harm» is a famous and diffused hadith that is of great importance due to the ties with Shia ideas and theology. This research is aimed atidentifying the chain of its transmission among the traditional sources and then, by access to documents and different ways of narration, studying its validation of the chain of transmission. The final section of the article is about the analysis of the purpose of the hadith. It studies different arguments, acceptable or unacceptable interpretation and impression regarding the hadith.

The purpose of this study is to identify the role of love and hatred emotions as the two sensual characteristics of human beings in moral motivation. Love means the gentleness of the human soul with something, and as a result, being attracted to it, and hatred means that the human soul is not gentle with something, and as a result, abhorring it. Moral motivation is the force that drives us to moral behavior. In this research, with analytical and rational method, the narrations and verses of the Holy Quran as well as moral and psychological books have been searched and materials related to this subject have been collected. Findings showed that cognition is not enough to create moral motivation, rather, emotions such as affection and abhorrence are needed, and however, love and hatred in order to create moral motivation must have circumstances such as the necessity of the two accompanying each other and their attachments to anything for the sake of God. In the end, the effects of love and hatred were expressed, including obedience to God, satisfaction with His judgment, and friendship with Him

The term dīn (“religion”) in the Qurʾān and in the common usage of the earliest generations of Muslims underwent certain semantic shifts and transformations. The expressions “dīn al-Islām” or “dīn Muḥammad” rapidly became current and widespread. During the Battle of Jamal, however, one of the opponents mockingly employed the expression “dīn ‛Alī.” This phrase recurs in a number of other contexts as well. Some interpretations of the expression—though marked by ambiguity—have taken it to imply a notion of “two religions.” This article seeks to critique and historically contextualize such interpretations, which arose particularly within extremist (ghulāt) readings of the earliest Shiʿi history. It examines the various usages of the expression, the motives behind them, and the broader atmosphere in which they circulated.

In this lecture at first I talked about the shortcomings about the qualities of eminent position of Hazrat Ali (A.S) and his heavenly personality. A great man whose various characters surprise human being. His self respect and genuineness, knowledge and intelligence, braveryand interpidity,leadershipand sufficiency and kindness honour his noble human body. If we deliberate on his eminent qualities we see them drawned in heavenly personality that aquire his spiritlike a wavry sea and it is so because of his sincerity. In this article after his sincerity we hint to his virtue and piety and refer to his point of view about the truth. I mentioned that if there were not some heavenly and social concept of Nahjolbalagheh there were not some persian and Arabic poems. At the end I cited some examples from Quran, Nahjolbalagheh and some traditions for his spritual, scientific and religious personality. I also cited some verses from different poems such as Slidi, Moulavi, Avicina, Seyyed M. Hassan Anvar and Elahi Ghomsheii and the author of this article.

Amongst the Ashura martyrs, Ali al-Asghar has got a special station. This is because as Imam al-Husayn's infant, his martyrdom reinforces Imam al-Husayn's righteousness and the oppressions imposed on him. The infant Ali al-Asghar's martyrdom was indeed a geart-rending and tragic scene on Ashura. As such, he has been a lofty emblem of Imam al-Husayn's sacrifice and being the righteous dignitary in the cold war throughout history.

Although many Islamic narrations have emphasized the love of Ahl al-Bayt (prophetic household) and expressed its results and yields as well, however, the superficial look at the meaning of some of which may lead to ibā, ḥ, a (religious libertinism). One of these narrations, to which the present article is devoted, says "Ḥ, ubbu ʿ, Alī,b. Abī,-Ṭ, ā, lib Ḥ, asanatun lā,Taḍ, urru Maʿ, ahā,Sayyiʾ, a wa bughḍ, uhu Sayyiʾ, atu lā,Tanfaʿ, u Maʿ, ahā,Ḥ, asana". According to this narration, the love of ʿ, Alī,(PBUH) is a good deed that any bad deed does not harm with it at all, and his hatred is a bad deed that any good deed does not benefit with it at all. Taking a descriptive-analytical approach, the present article seeks to deliver a valid reception from the mentioned narrative. The result of the research is that true religious love requires entirely religious obedience. The reliable understanding of the narration is that the word sayyiʾ, a (evil) in it is about to mean “, small sins”, . Thus, the love of ʿ, Alī,(PBUH) only causes the forgiveness of these monor ones, God Willing. Of course, it seems that there is another valid interpretation, according to which, ʿ, Alī, ’, s friendship is a good deed that no sin can make ineffective, because every kind of complete faith is achieved through the love of Ahl al-Bayt (PBUT).