احمد زرنگار

The Holy Quran serves as the ultimate guide for humanity and stands as the sole celestial text that remains unaltered. It leads individuals toward the most reliable path. It is clear that the potential to derive guidance from this divine scripture is attainable through persistent and ongoing interaction with it. The initial step in this interaction is the recitation of the Quran. In this regard, the Noble Prophet Mohammad (peace be upon him and his progeny) and the revered Ahl al-Bayt (peace be upon them) have provided numerous recommendations. Various dimensions of Quranic recitation merit investigation, particularly the frequency of recitation, or the volume of the Quran that is read. Since reading the Quran constitutes one of the fundamental responsibilities of every believer in this life-affirming text, the inquiry into the appropriate daily reading amount is of considerable significance and concern for all individuals. This study utilizes a descriptive-analytical approach, examining narrations from both Sunni and Shia traditions. Furthermore, insights from the official website of the Supreme Leader have been gathered and documented. The results of this research reveal that, according to the views of the Noble Prophet Mohammad (peace be upon him and his progenyt) and his esteemed Ahl al-Bayt (peace be upon them), the daily and consistent recitation of the Quran, to the extent of one’s ability and circumstances, is an obligation for every Muslim. Nevertheless, the quality of Quranic recitation holds greater importance than its quantity. Quality encompasses the accurate pronunciation of Quranic words, adherence to proper pauses and beginnings, and, most crucially, reflection on its meanings. Additionally, factors such as the timing and setting of recitation also influence the volume of Quranic reading. This article further illustrates that the Supreme Leader's statements on these matters are corroborated by authentic narrations.

Many social communication sciences are based on philosophies whose foundations are materialism and disbelief in Islamic teachings and lead to the promotion of skepticism, irreligion, injustice, and misguidance. This article tries to express the theoretical and practical features of effective social communication based on the statements of Imam Ali (PBUH) in Nahj al-Balaghah. Theoretical indicators of effective communication include: Adhering to the principles and rules of effective social communication, and the certainty of the effective impact of social and God-centered behaviors. The practical features of effective social communication include adherence to norms, role modeling, and observing the criteria of effective social communication. According to the investigations, it became clear that the issue of social communication was one of the topics of concern to Islam and the Imams (PUBH). In this context, they have expressed important and practical topics to improve the quality and quantity of this type of communication. A descriptive-explanatory method was used to explain the data of this article which has been collected from books and using a library method.

The goal of this research is a comparative study of the thoughts of Shahid Motahari and those of Ingmar Bergman (the notable Swedish filmmaker) considering his movies. Shahid Motahari has dealt with topics like ethics, beauty, sublime art and poor (non-sublime) art, philosophy of cinema, woman in cinema, crises of the modern world, death, etc. under ethical cinema. With the conduction of a comprehensive study of the transcendental cinema of Bergman and studying his sayings in both written and unwritten resources, we achieve striking similarities between the viewpoints and the artistic-philosophical worlds of the two, the comparative-descriptive study of which will open a new window to better understand the religious and transcendental concepts. The philosophy of resurrection and survival, death and the belief in the hereafter, theology, and the element of “faith” are among the themes extracted from Bergman’s works.

The Qiraah of Hafis (informant of Abu Malek Kaab bin Asem) enjoys a unique position among other Qiraahs as it’s the one and only Qiraah, the authenticity of which has been truly confirmed. Backed by the majority of the Moslem community, this Qiraah has been consolidated and frequently quoted by Moslems throughout the centuries. This study is purported to examine the reasons behind this Qiraah’s frequency of quotation among Moslems. We will therefore demonstrate that the true Qiraah is the one which has been quoted from the Holy Prophet. This inherited Qiraah has noting to do with Qurra’s Qiraahs, which rely on their subjective opinions or personal attitudes. As a matter of fact, The Qiraah of Hafis Douri represents at its best this inherited Qiraah.

This study has been written after studying the opinions of those who believe in the Qur'an and the alphabet and examining how these two opinions interact with each other, in a descriptive-analytical manner with the aim of discovering the principles and criteria of the opinions about the confiscation and ijtihad of the Qur'anic script. The importance of drawing and recording the Qur'an, on the other hand, and examining and criticizing the arguments of those who believe in the seizure or ijtihad of the Qur'anic tradition, raised the question of what principles and arguments the two groups in question express their views on? And what is the preferred opinion? Belief in the confiscation or ijtihad of the Qur'anic Qur'an is one of the most important issues in the field of Qur'anic studies. Those who believe in the prohibition of the Mus'haf tradition consider any change in the way the Qur'anic Mus'hafs are written as unauthorized and as a distortion of the words of the Qur'an, and for this purpose, they cite evidence. In contrast, there is the theory of ijtihad of the Qur'anic script, which in order to facilitate the reading of non-Arabic languages, especially for beginners, allows a change in the script and suggests writing the Qur'an based on the deductive pattern. Examining the theoretical foundations and criticizing and analyzing the arguments presented shows the lack of authenticity of the confiscation of the Mus'haf tradition

Islam's comprehensive, deep, and realistic focus on society and social affairs, if not unparalleled, is undoubtedly a unique issue in the history of mankind. The issue of companionship has a direct effect on a person; either a good and positive effect, or a bad effect. The influence of the element of social communication on the doctrinal as well as the practical dimension of man is an undeniable and vital role. Considering the many narrations included in the issue of companionship or Loneliness, this article intends to answer the following questions: Does the association & companionship have a limit in terms of narrations or is it extensive? And in what cases is it better for a person to be isolated than to be in society? We have many traditions in this issue that we have tried to study them using the method of "thematic analysis" for drawing a network of their extensive themes. By analyzing the information and narrative data on this issue, a total of 23 important themes are mentioned, which are classified into two absolute and relative categories, and research findings show that The superiority of companionship or Loneliness is not in question; but What matters is one's religion should be preserved; Whether through companionship or Loneliness or seclusion.

The world in which we live has laws and principles in all areas, just as in the field of experimental sciences there are laws that govern the material dimension of objects, in the material and spiritual realm of human life there are laws. These laws, which are called traditions in religious tradition, have overshadowed the whole of human life. It is obviously necessary to know these laws on which the worldly and otherworldly destiny of man depends. This article has been prepared by library method with emphasis on Sharif Al-Mizan interpretation, sample and light. In this article, an attempt has been made to analyze the concept of tradition and briefly introduce the types of divine traditions, traditions that refer to the overthrow and destruction of governments and anti-religious, social and civil groups. An attempt has been made to open new horizons for the subject of God Almighty's trial and examination; May, by the grace of God, the modern-day generation be equipped with the necessary tools to fight against the cultural invasion and intellectual domination of foreigners, which is one of the most prominent areas of divine testing, and their propaganda be ineffective in the intellectual and moral deviation of the youth; Because there is no denying the fact that success in tests and examinations depends on knowing the areas of examination and suffering, knowledge of the secret and secret of success in divine tests, knowledge of misleading factors and how to deal with them. With the causes of deviation.

. These barriers may be any one of the three elements of the source, channel and can get damaged and challenges . The basic Dghdhy minds of thinkers in science communication and subsequently occupied the minds of communicators , forcing them to deal with this matter . Religious Communication in Human Communication Pathology comprehensive reference book, the Quran is luminous indices in addition to a successful relationship with transcendent meaning , the obstacles in all three areas is discussed. This study examines the obstacles in the field of religion is to channel and receive messages .
Keywords:Messaging . Messaging barriers . Channel ( channel messaging ) noise ( Nvyzvnvfh ). Religious communicator
. These barriers may be any one of the three elements of the source, channel and can get damaged and challenges . The basic Dghdhy minds of thinkers in science communication and subsequently occupied the minds of communicators , forcing them to deal with this matter . Religious Communication in Human Communication Pathology comprehensive reference book, the Quran is luminous indices in addition to a successful relationship with transcendent meaning , the obstacles in all three areas is discussed. This study examines the obstacles in the field of religion is to channel and receive messages .
Keywords:Messaging . Messaging barriers . Channel ( channel messaging ) noise ( Nvyzvnvfh ). Religious communicator

The present article attempts to conceptualize Qur’anic social terms close to the concept of “society” in meaning. It further explains the implications of those terms for human social life and social inter-personal communications. It, finally, introduces related Holy Verses as well as terminologists’ views in this regard.