حسین خاکپور

The word "ikhtilaaf" has different meanings in the narration of "ikhtilaafu ummati rahmah". This narrative is not mentioned in the early sources of Faraqain, but it is used a lot in hadith descriptions, commentaries and some mystical sources. In some later sources of narration and interpretations of Shia, the mentioned hadith has a document from Imam Sadiq, in which the Imam considers " ikhtilaaf " to mean going back and forth to acquire religious knowledge. The purpose of this article is to clarify the meaning of the narrative, to analyze the document and its text, which was done in a descriptive-analytical method with a narrative approach and a review of sources. The findings of the research show that out of the seventeen narrators of this narration in the Shia sources, ten narrators are trustworthy and the rest are weak or not well documented. There is no evidence for it in Sunni sources. However, in terms of content, Imam Sadiq's explanation, in which " ikhtilaaf " is understood as the meaning of coming together to gain knowledge, has Qur'anic and narrative evidence. In the primary sources of Sunnis, because they often interpreted "ikhtilaaf " as meaning conflict and difference of thought, they did not accept the entirety of the narrative and did not pay attention to its semantic aspects; But the later Sunni sources, while quoting the hadith, have considered it as a proof of the permissibility of differences in jurisprudence. The results of the research show that despite the lack and weakness of the chain of transmission, there are supporting and Quranic evidences and narrations and interpretations - especially mystical interpretations - for this narration that can compensate for the lack and weakness of the chain of transmission and the statement of Imam Sadiq is the best explanation for the aforementioned hadith.

Fakhr Razi is one of the greatest Sunni commentators and his commentary has a special place among Sunni commentaries. He was known as Imam al-mushkkikin and sometimes used the hadiths of Ahl al-Bayt (a) in his interpretation and in some cases he did not agree with them. This article uses a descriptive-analytical method and with a Qur'anic-narrative approach, while extracting the traditions of Ahl al-Bayt (a) from the interpretation of Mafatih al-Ghaib, examines the ways of using them, and while dividing them, defines their function. The findings and results show that Fakhr Razi has made preferential, affirmative and testimonial use of Ahl al-Bayt narrations in three formats. Because sometimes he prefers the Imam's opinion over others and chooses it as the correct opinion. In some cases, while stating the imam's narration, he confirms it with his own words and provides evidences to confirm it, and he sometimes referred to the Imams` narrations to confirm his opinion. Based on this, the author has presented the most important of these uses to express the greatness of the authority of Ahl al-Bayt and Itrah in Tafsir Kabir.

Imam Sadiq (peace be upon him) was faced with many deviant thoughts and currents during his Imamate, one of which is "Jarian Gholu". Ghalian thought is one of the most influential phenomena in the history of Shiism and it can be followed as a historical trend. This thought reached its peak during the era of Sadeghin (peace be upon him). Facing this current of thought, Imam Sadiq (peace be upon him) put the protection of Shia from deviations at the top of his plans. Therefore, the communication approach of Imam Sadiq (peace be upon him) is very important in facing the current of exaggeration. The upcoming research has analyzed the communication approach of the Imam with the Ghalians using a descriptive-analytical method with an interdisciplinary approach and using the "Padam" narrative discourse analysis method as a model. The findings and results of the research show that; In the discussion of Imam (peace be upon him) with the leaders and followers of Ghalat, different approaches can be observed such as: attraction, repulsion, defense, protection and aggression. Among these, "disposal approach" with 92% has the highest frequency and "defensive approach" with 5% has the lowest frequency. Among the dual approaches, "repulsive-aggressive approach" has the highest amount and frequency. The high frequency of these approaches in the "structural space" along with rejection and explicit curses, curses, etc. by Imam Sadiq, peace be upon him, shows the serious danger of this movement for Shia. "Ghalians" caused a deviation in the Shiite beliefs, therefore, the Imam did not tolerate or appease in any way when facing the leaders of this movement.

Fakhr Razi’s Mafātīh al-Ghayb and Alusi’s Rūh al-Maʿānī are considered prominent Sunni exegeses. “Anthropomorphic attributes” is one of the important topics in these two exegeses. The purpose of this research is to compare and evaluate the views of two exegetes on the subject of esoteric interpretation and entrustment to God of the anthropomorphic attributes, which was conducted through the comparative exegesis method. The findings of this study show that Fakhr Razi’s opinion on the topic under discussion is different: sometimes he favors entrustment to God (tafwīḍ) combined with esoteric interpretation (taʾwīl), sometimes he rejects esoteric interpretation, and, in some cases, while accepting the necessity of esoteric interpretation, he opposes entrustment to God. From his point of view, the license to interpret is the ruling of the intellect and its necessity where the intellect does not accept the literal meaning of the Quranic word. Alusi does not follow Fakhr Razi in this matter. Alusi is more inclined towards the Salafis and prefers entrustment to God and considers esoteric interpretation to be conditional on the approval of the Salafis, harmony with the Arabic language and literature, and the necessity of dispelling doubt. This shows that the validity of reason and narrations is different for both of them and both exegetes have accepted the interpretation of some verses with more or less intensity.

The era of Imam Baqir (PBUH) is one of the most ups and downs of Islam. During this time, various currents and sects were formed among Shiites and Sunnis. These sects tried to prove their legitimacy and weaken the position of the rival. The study and analysis of the encounter between the infallible imams (PBUH) - especially during the era of Sadiqin (PBUH) - has an important place. The analysis of Imam Baqir's approach to deviant sects is considered essential in the history of Islam, because the Imam's speech is related to the issue of Imamate and authority. The purpose of this research is to analyze the confrontation of Imam Baqar al-Islam with one of the most important deviant Shia sects, namely, the Ghalat sect, based on a new approach. In the following article, Imam Baqir's (PBUH) way of dealing with grains has been investigated and analyzed using the descriptive-analytical method, the Pedam discourse analysis method, and the capabilities of this discourse in the form of operational variables and categories. In this analysis, absorption, repulsion, defensive, protection, and offensive approaches are observed more. The main and secondary signs in this discourse are the prohibition of exaggeration and guilt about the Ahl al-Bayt (PBUT), the prohibition of excesses in the province of the Ahl al-Bayt (PBUT), the denial of the knowledge of the unseen, the rejection of the words of Ghali leaders, the curse of Abul Khattab and his acquittal. To consider the Ghalians worse than the Magi is to call the Ghalians unbelievers and to expel the Ghalians from one's presence; Therefore, the results of the research show that in the approaches of the Imam, peace be upon him, the Pedam discourse analysis method can be clearly discovered

Behavior is a reaction that a person shows to an external action, and it is manifested in two ways, overt and hidden, and forms the personality of a person, but sometimes the behavior becomes disturbed due to factors that must be corrected and changed in order to change these incompatible behaviors. Paying attention to the lives of the innocents, peace be upon them, which is considered as a criterion for measuring behavior in the Islamic society, measures should be taken. The purpose of this article is to examine the life and strategies of Imam Reza (peace be upon him) to deal with undesirable behaviors in society and to change these attitudes towards the goals of religion and human happiness. Moral, social, political and emotional Imam Reza (peace be upon him) has been in the treatment of abnormal behaviors. The imam's reaction to mistakes is sometimes in the form of speech (admonition-preaching) and sometimes with his behavior and moods (indirect).

During his Imamate, Imam Riḍā (as) was faced with various theological, religious sects. Various sects and trends had emerged among the Shiites. Among the most influential of them - among the Shiites - is the deviant sect Wāqifīyah. The Wāqifīyah sect can be considered the first group within the Shia that made a large number of common people lean towards them with their deviance. A group of knowledgeable people who were actually the lawyers and deputies of Imam Mūsá Kāẓim (as), the honorable father of the eighth Imam. Due to various motivations, they created the sedition of endowment on the Imamate of Imam Mūsá Kāẓim (as). The social status of this sect and other factors caused a large number of nobles and commoners to lean towards Wāqifīyah. The present research, in a descriptive-analytical way, based on Pedam's method of narrative discourse analysis and its completion, has dealt with the approach of Imam Riḍā's (as) communication in dealing with this deviant group. The analysis of structural space and semantic space of Imam Riḍā's (as) speech with the leaders of the Wāqifīyah clearly indicates the decisive position of the eighth Imam in facing this deviant trend. The findings show that imams mostly take an offensive-repulsive approach when dealing with Wāqifī leaders. This approach has the highest frequency with 58%. On the other hand, defensive and absorbing approaches have the lowest frequency with 9 and 10 percent. The Imam's communication approach in dealing with the followers of Wāqifīyah - who had joined this sect with bad intentions - is in most cases an attractive-repulsive, aggressive and repulsive approach. However, this honorable Imam, in dealing with the misguided public or those who are suffering from sedition and doubters regarding the martyrdom of Imam Kāẓim (as), have dealt with an absorbing and absorbing-repulsive approach.

The purpose of the current research is to analyze the status of the supporting components of retail investors with the aim of developing economic businesses. The goal was to present and analyze effective indicators in supporting retail investors. The research method of this study is a combination of qualitative and quantitative research. The statistical population was the basis of the qualitative part of theorizing. First, in the content analysis section, the articles were categorized and analyzed, and 67 internal and external articles were extracted, using open coding method (Strauss and Corbin, 1999),5 main categories were categorized, then the questions of the questionnaire Under the supervision of the scientific committee, it was designed and sent in the form of a semi-structured interview with 35 experts from the faculty members of the Islamic Azad University of Tehran, and the indicators were confirmed at this stage.The percentage of the priority of each of the indicators has been calculated. In the next step, the quantitative part was sent to 190 members of the academic staff of accounting and economics in national and open universities and using the status questionnaire and spss 22 software and the one-sample t test. It is used to describe the current situation. The results showed that the average index that represents the extent of support for investors is not at a favorable level.

The tradition of the Prophet (pbuh) after the great Qur'an has been the most credible and reliable criterion for extracting the precepts(laws) of religion. From the very beginning, due to following the Prophet and through perseverance, Muslims extracted the religion's precepts and therefore there was no division and differentiation among Muslims in religion's precepts. Over the recent two centuries, some dissidents (Quranists) With tendency to their opinions and disrespect for the tradition(Sunnah), differed in all religion's precepts including Zakat. However, there have been reports of Quranicism in the first and second centuries of the AH. The present article uses a descriptive-analytical method to express and criticize the Quranists' reasonings about Zakat based on Qur'an's verses and it concludes: The Quranists, by denying the authority of tradition and the tendency to their opinions and rationalism, have tried to comment the Qur'an's verses subjectively according to their opinions, challenged the Zakat laws and they giving up the Quran's credited evidences directed to subjective and justificational interpretations based on argumental intellect.

Humans today suffer from many psychological problems such as stress, anxiety, obsession, depression, etc., the origin of many of which, especially obsession, lack of adequate knowledge or wrong perception of the person. One of the ways to treat such problems is to make changes in the patient's attitude and vision, in other words, "cognitive correction" or cognitive therapy. In this regard, the therapist's knowledge is trying to identify the person's thoughts and opinions and correct them. The present research tries to provide solutions to enter this field by reflecting on religious teachings, especially the principles of jurisprudence, which, using a descriptive-analytical method with a principled and jurisprudential approach, introduces and examines the principles that know They are effective in treating obsessions.Research findings show that the principle of innocence, the principle of companionship, the principle of resolution, the principle of purity, etc. can help in the treatment of obsessions cognitively. The result is that: a person suffering from obsessive compulsive disorder, especially in religious matters, as well as the knowledge of the therapist with knowledge and awareness of the above cases, can play an effective role in reducing the effects of obsession or even treating it.

The purpose of this study is to develop a model for supporting micro-investors in the Iranian capital market with emphasis on financial institutions. The faculty of the university and the people working in the capital market supervisory pillars, by using the research method of grounded theorizing and analyzing the data obtained from the interview, the effective factors on protecting the rights of investors have been studied. Also, using open, central and selective coding, concepts, categories, characteristics and dimensions of categories were extracted and the mentioned categories were classified into causal conditions, strategies, intervening conditions, contextual conditions and finally consequences. The obtained model was approved after refinement by presenting to five faculty members, four of whom had not previously participated in the interview. The results of this study showed that factors such as financial support, legal support, media support, educational support, cultural support, information transparency support, investor accountability support, regulatory support, reporting transparency support, quality support Accounting and corporate governance can build trust in the capital market and encourage small investors to operate in the capital market.

Man's lifestyle depends to a great extent on his kenning at God, himself and essence, and one of the basic and fundamental challenges in the Islamic lifestyle, which has a prominent role in the way of human life, is "eschatology". "Eschatology" is the belief in eternal life in the depths of human being that man gives to his life. But if they do not have a correct understanding of resurrection and have hardness in its cognitive dimension, they will be worried and confused. Human life style is very indignant from this kind of view. Islam's solution in this regard is cognitive and insightful, and the question ahead is a change in the way of looking at resurrection. Until the type of knowing God, existence and self is not changed, many solutions will not reach the desirable result. The motive of the upcoming article is to analyze the role and link of Islamic eschatology with lifestyle based on the cognitive therapy method. The efficacy of eschatology in the negative and positive lifestyle. In its positive side, it restores the lifestyle by creating piety and hope (creative role) and in the shadow of restraining instincts (control role). The role of orientation, persuasive role, along with the role of reduction, is one of the important roles of eschatology, and in a negative direction, it also reduces many areas of distress. This type of cognition, besides having a significant role in lifestyle, can also be used in Islamic cognitive therapy

The purpose of the present study is to review the political seerah of Imam Rezā (AS) in his encounter with the demagogy of antagonists. The method of study is descriptive-analytic and results indicate that although historical propositions are silent about the conspiracy of these 2 movements during the time of Imam Rezā (AS), it is reckoned that both bases -power and Vāqefiyah- synergized against Imam Rezā (AS) with their independent interests and each of them tried to deceive people in a way. The analysis of Imam Rezā (AS)’s techniques shows that one of the basic principles against soft war, especially the demagogy of antagonists, is to recognize their goals. Therefore, the suitable strategy should be in line with the fortification of status and enlightenment of public thought. Disclosure, enlightenment, telling the truth, training the elites, … are among techniques used by Imam Rezā (AS) against the demagogy of Ma’moun and the sect of Vāqefiyah.

One of the most significant branches of linguistics is semantics. Semantics is the knowledge of reviewing and studying the meanings in human languages. In general, examining the relationship between a word and its meaning is called semantics. From a linguistic point of view, the knowledge of semantics deals with basic issues such as "collocation". "Collocation" is the two or more words that often go together at short intervals within a linguistic body and the choice of each word affects the choice of other words and their occurrence. The aim of the present study is to investigate the lexical collocations of the " Ar-Ra'd" and "Ibrahim" chapters, which has been done by descriptive-analytical method with a comparative approach, and after introducing 11 collocation relations, has extracted, studied, and analyzed the collocation words in the above chapters. The research findings show that there are 71 collocations in Surah Ar-Ra'd and 49 collocations in Surah Ibrahim based on the mentioned semantic relations. In this study, some collocations of the Quran were randomly selected and counted in the entire Holy Quran to show that the collocations are highly occurring. Among these, the "antonym" relationship was the most common, and the extracted collocation words were examined in terms of distance or lack of distance. The result showed that most of the collocations were observed without distance.

Fakhr Razi’s Quran commentary, Mafatih al-Ghayb and Alusi’s Quran commentary, Rouh al-Ma'ani, are of the prominent exegeses in Sunni Islam. Some researchers believe that Alusi’s Quran commentary, Rouh al-Ma'ani, is the second volume of Fakhr al-Din Razi’s Tafsir Kabir, especially in theological subjects. With the analytic-descriptive method and comparative approach the present paper has assessed the “divine word” from the view of these two scholars’ attitudes and has found that the two exegetes think that God is a speaker and believe that word is two kinds. In spite of sharing a common view on the theological bases, there are differences in perception and method. Fakhr applies the rational proofs for proving or justification his claims but Alusi prefers the earlier scholars. Razi believes that “word” is two types: Articulated speech (kalam al-lafzi) which is composed of letters, sounds and created in time and Interior -mental- speech (kalam al-nafsi) which is divine self-existing (Qaim bil dhat illahi). Alusi has defined that the infinitive meaning of the word is to speak and its gerund is speech. He believes that the second meaning is real and has divided into two types: articulated speech (kalam al-lafzi) and interior -mental- speech (kalam al-nafsi) and thinks both are eternal. From Alusi’s look articulated speech is a manifestation of interior -mental- speech and mujarrad (immaterial, abstract, disengaged) which God has shown in the imaginative and sensory forms.

Making a general or particular comparison between two exegeses is among Qur’anic research criticisms in the contemporary era. Regarding the fact that Tafsir Rouh ol-Ma’āni from Ālousi, the acclaimed commentator of the 13th century is recognized as the 2nd version of Tafsir Kabir from Fakhr Rāzi, the eminent theologian of the 6th century, the present study using a descriptive-analytical approach, attempts to compare the issue of God’s physicality from the view of both above commentators. This research has concluded that both Rāzi and Ālousi acknowledge that God is free from physicality but there are 2 differences between their views: First, Rāzi has emphasized on the infeasibility of this issue and has presented some rational arguments to prove his view while Ālousi has accepted this issue because it is the method of many other outstanding Islamic scholars and does not refer to or emphasize on the infeasibility of God’s physicality. Second, Rāzi has raised this discussion in a way that denotes the preference of hermeneutics in the style of Mu’tazila whereas Ālousi accepts the things that are attributed to God in the Qur’anic verses as well but he delegates determination of meaning to God. He still has a tendency to hermeneutics in some cases though. Furthermore, it should be noted that Ālousi has also criticized the view favored by Rāzi in some places.

The purpose of this article is to show that how Shahristānī, as one of the Sunnī great writers and exegetes, is influenced in his commentary by the narrations of Imāms (a) and in particular those of Imām Ṣādiq (a), how he expresses his views on the issues of interpretation and comprehensibility of the Qur’ān, and what solutions he proposed in this regard. The article at hand has adopted the analytical research method. Examining the comprehensibility principles proposed by Shahristānī in Mafātīḥ al-asrār commentary, we come to the point that Shahristānī deems that the reference to the narrations of Ahl al-Bayt (a) is the only way to understanding the Holy Qur’ān, and he himself has been influenced greatly by them in his discussion of the Qur’ānic principles. In addition, he takes the knowledge of the Qur’ān - including exegesis and esoteric interpretation – exclusive to Ahl al-Bayt (a), maintains that exegetes wonder in the interpretation of the Qur’ān because they do not refer to Ahl al-Bayt (a),  deems that staying away from them is the cause of destruction, and believes that Ahl al-Bayt (a) are the true protectors of the Qur’ān. In the light of Shahristānī’s comments in the introduction to his commentary and using Ahl al-Bayt’s (a) narratives, we might conclude that there is a possibility to understand and interpret the Qur’ān for all exegetes provided that they set aside their religious presuppositions in interpretation and choose the correct method for the interpretation of the Qur’ān, which is referring to Ahl al-Bayt (a) and using their narration, as the Prophet (s) repeatedly noted in his valuable words.

Narrations are the second pillar of Islamic knowledge and are equal in validity to the Qur'an. Nevertheless, some features, especially for interpretive narrations such as the weakness of the narrators, have cast doubt on the authenticity of some of them. One of these narrations is a narration from Imam Riḍā (as) that the meaning of "muʾazzin" in verse 44 of Surah A'raf is Imam Ali (as). Ālūsi, who has quoted a number of narrations from Imam Riḍā (as) in his commentary, has considered this theological narration as unacceptable through the Sunnis and consequently incorrect. Review and analysis of related reports shows, despite the fact that there is reason to doubt the authenticity of some methods of this hadith, the superior methods of quoting it in Shiite sources such as Qomi and Kulayni methods have been described as correct, it can be evidence to correct its citation in Sunni sources such as the methods of Hākim Ḥaskāni. Therefore, the entry of this Razavi narration in different ways in the sources of the two sects, along with its existence of various semantic evidences, such as the exclusive role of man in the resurrection, the special position of Ahl al-Bayt (as) in Sharia, especially the personality, history and behavior of Imam Ali (as) Sufficient evidence to prove the authenticity and general accuracy of the hadith. The findings also show that Alusi's denial is rooted in his religious prejudices rather than as a result of the research.

In the early days of Islam because of the presence of the Prophet (pbuh) and his companions, the Qur'anic words and idioms were not very ambiguous and complex. The earliest books of Gharib Al-Quran were compiled in the second century AH. (Sezgin, 1992, vol. 1 p. 29) The emergence of these works shows that the passing of time, the change of geographical conditions in the field of Islam, as well as the loss of many companions and subordinates who were aware of the meanings of words are important factors in people's ignorance of the meanings of words in later periods. Therefore, some Qur'anic words become ambiguous over time and need to be explained; Abu Ubaydah (d. 210 AH) is the first well-known scholar to consider the fulfillment of this need as the most important motive for compiling the “Permissible Quran”. (Abu Ubaydah, Bita, 8-9) However, interpreters and thinkers have explained the Qur'anic words over time but Hasanuddin Ahmed's special explanation of Qur'anic terms and idioms has made his work worthy of study and analysis.A case study of the idiom of “Far Al-Tannur” has been reviewed in this article with emphasis on Hasanuddin Ahmed's point of view in the book "A New Approach to the Study of the Quran".  Hasanuddin Ahmed (1924-2019) is a lesser-known Quran scholar of the Indian subcontinent. Before the age of 50, he has introduced Urdu language and literature in his works and then his scientific activity in the field of language and literature, has been generally devoted to the Qur'an and history.Hasanuddin Ahmed in addition to the aforementioned book, has works on the basis of which it is possible to discover his methodology in approach to the Qur'an. The works have been published in two titles “A Brief History of Islam” in 593 pages in 2006 and “A Concise History of Islam Essays on the Religio Political History of Islam in 472 pages in 2007. These last two works show that there is an extra-textual (historical-sociological) approach to his Qur'anic works. The critique of this view in the present study also clarifies the dependence of the explanation of the Qur'an on the historical-sociological atmosphere of the Arabic literary. However, Hasanuddin does not mention these influences himself.  

The present study was performed by descriptive-analytic method. To answer the questions of this research, first the constitutive components of the idiom was explained from the perspective of dictionaries. Then, a brief explanation of the meaning of the word in the Sami languages ​​and after that interpreters’ view were considered and evaluated. At the end, Hasanuddin Ahmed's commentary on the idiom of “Far Al-Tannur” has been explained and examined.  

A methodical understanding of Qur'anic concepts is necessary in order to critique Hasanuddin Ahmed's view in explaining “Far Al-Tannur”. “Far Al-Tannur” is consisted of the words “Far” and “Tannur”. There is a little disagreement among philologists about the meaning of “Far”, and it means to boil and gush with a small difference among them. (Khalil bin Ahmad, 1988, vol. 8 p. 279; Ibn Manzur, vol. 5 p. 67), “Tannur” also despite its figurative meaning, usually means a place to bake bread (Khalil bin Ahmad, 1988, vol. 3 p. 154; Sahib bin Abbad, 1993, vol. 8 p. 353; Tha'alabi, 2001, p. 208; Zamakhshari, 1998, p. 96) and it is a common word in Farsi and Arabic language (Suyuti, 1993, vol. 1 p. 120) And even known as a loaned-word (word loan) from the Sami languages (Mashkour, 1978, vol. 1 p. 107) and even before that (Jeffery, 2007, P 94-95). The disagreement between interpreters’ views is based on the different figurative and real meanings of “Tannur” as well as idiomatic meaning of “Far Al-Tannur”. Relying on some narrations, the first group of interpreters have carried “Tannur” on the real meaning as a place to bake bread (for example: Fara, vol. 2 p. 14; Tabari, 1999, vol. 15 p. 317-322; Zamakhshari, 2010, vol. 17 p. 346; Tabatabai, 2011, vol. 10 p. 337) which is distorted despite the anxiety of the narrations as well as the linguistic critique carried out by some interpreter and Qur'an scholar.The second group of interpreters have taken the figurative meaning of “Tannur” that means the earth's surface (Fakhr Razi, 1999, vol. 17 p. 346; Ibn Ashur, 2001, vol. 12 p. 70; Ma’refat, 2000, vol. 2 p. 168) high place (Ibn Jawzi, 2001, vol. 2 p. 372; Fakhr Razi, 1999, vol. 17 p. 346) dawn (Seyyed Morteza, Bita, vol. 2 p. 170;tabresi, 1372,vol 5, p274; Qurtubi, 1985, vol. 9 p. 33) and the place where water collects in the ship (Seyyed Morteza, 2010, vol. 2 p. 436; Qurtubi, 1985, vol. 9 p. 33) which is critical and rejected.The third group of commentators has interpreted “Far Al-Tannur” as a term by referring to the background of terminological interpretations such as “Hami Ul-Watees” and some of them have considered “Far Al-Tannur” as an allusion to God’s wrath (Tabatabai, 2011, vol. 10 p. 337; Makarem Shirazi, 1992, vol. 9 p. 97) and a group has interpreted that to raise the bar (to increase water of flood) (Fakhr Razi, 1999, vol. 17 p. 346; Ibn Ashur, 2001, vol. 12 p. 70). Among these, the meaning of God's wrath due to the precedence of the figurative meaning over the real has been rejected by some (Seyyed Morteza, Bita, vol. 2 p. 170; tabresi, 1372,vol 5, p274; Fakhr Razi, 1999, vol. 17 p. 346); but the idiomatic meaning of increasing flood has enough support in the field of ancient Quranic linguistics, in other words it is based on the conversational principles of the Arabic language as well as it is reasonable from the point of view of historical methodology; thus the authors’ opinion in this article is in line with Ibn Ashur’s one.Hasanuddin Ahmed's opinion is in line with the authors' preferred opinion; and it increases understanding the Qur'an based on understanding its terms but it is not based on lexical review of commentators' views and evaluations. Therefore, in this sense, it is a kind of mental perception which made by the author. What Hasanuddin Ahmed refers to as a new approach can be found in the evaluation of the views of the predecessors as mentioned before. Therefore, Hasanuddin Ahmed’s view is distorted due to the lack of a specific basis in explaining the terms, the lack of the research method and not paying attention to the source. Hasanuddin Ahmed's explanation and analysis of Qur'anic idioms are among the historical-linguistic methods. Lack of attention to research methods puts the researcher on the path in which he votes with himself and makes methodical reading of Qur'anic idioms a personal reading. 

However Hasanuddin Ahmed's explanation of “Far Al-Tannur” is not literal and it is consistent with some of interpreters’ view; but it is criticizable from the aspect of base, method and source; Hasanuddin Ahmed does not represent any clear base to define his reason of choosing “Far Al-Tannur” meaning; he also does not render any specific method from the methodological point of view and his work has become such a dictionary of terms because of explanation of “Far Al-Tannur” and the other idioms. The author is silent on the phenomenon of perception in research and he does not refer to the works of the interpreters who have dealt with this meaning as well as discussed in this article from the source point of view.“Fawr” in “Far Al-Tannur” in terms of methodology, literally means the eruption and boiling that is attributed to smoke and fire and it metaphorically is also attributed to wrath. “Tannur” also based on dictionaries as well as Sami languages culture, in spite of disagreement in the end literally means an oven. Commentators' opinions on “Far Al-Tannur” vary according to the real and figurative meaning of “Tannur”. First, the real meaning of “Tannur” which is based on narrations and leads to the literal translation of “Far Al-Tannur”. This interpretation of the commentators is rejected because it is based on anxious narrations. Second, the figurative meaning of “Tannur” that refers to 4 meanings; the first figurative meaning is “earth's surface” that does not have enough evidence to accept and is rejected. The second one is "high and lofty place" which is not a common and well-known meaning and is more tasteful and rejected. The third one is "dawn of dawn" which has no proper form in terms of morphology and structure of the word and is based on the heart of the Qur'an. The fourth figurative meaning, "the place where water collects" is based on the same narrations that were mentioned in the first sense and is rejected due to the anxiety of the narrations. Third, an idiomic meaning that is not based on the singular meaning of the words “Far Al-Tannur”, and according to the verb of “Far” to God or water, respectively, means the end of divine wrath and also the highest level of water. According to the principles of Arabic dialogue, the historical-sociological methods and other evidences, “Far Al-Tannur” as an idiom means "reaching the highest level of water" that is intended by the authors, and Hasanuddin Ahmed's explanation lacks this methodical study.  

Conduct and speech behavior of Imam Riḍā (as) can be considered as a model in interactions. During this period, "Zaydiyya" is considered one of the most revolutionary Shiite sects that was not much approved and supported by the Imam of his time. Imam Reza's interactions with the Zaydiyya sect as a deviant friend provide an organized pattern of behavior that will pave the way for new issues. This article uses a descriptive-analytical method to identify the social approaches of Imam Riḍā (as) discourse in the face of the leaders of the Zaydiyya sect. Imam Riḍā (as) has left valuable behavioral guidelines in social discourses related to the public and scholars, by raising the issues of monotheism, Imamate and Wilayah and answering questions and doubts. These discourses are also indirectly influenced by the third element of the discourse (Ma'mun Abbasi-Power). The basic axes of creating the discourse of Imam Riḍā (as) with the leaders of the Zaydiyya sect (deviant friend), against the common enemy (Ma'mun), has been done with the aim of enlightenment and guidance; but the main axes in creating Razavi discourse with Ma'mun are with the aim of explanation and non-compromise, which is sometimes accompanied by taqīya (precaution) in commenting. In each of these approaches, we come to the central signs that play an important role in analyzing the discourse of Imam Riḍā (as) with Zaydiyya.

During the ups and downs of Imam Baqir (AS), various currents and sects were formed between Shiites and Sunnis. The effort of these sects is to prove their legitimacy and weaken the position of the other side; Therefore, the confrontation of Shiite sects with the infallible Imams (as) is an important position. Imam Baqir (AS) 's approach to deviant sects is one of the important historical necessities, which is strongly related to the issue of Imamate, rule and Islamic government, can be generalized in dealing with contemporary currents and requires discourse analysis. One of the most important sects is the Zaydi Shiites. In the present article, by descriptive-analytical method, using the method of Padam discourse analysis - by using the capabilities of this discourse in the form of variables and operational categories - the manner of Imam (AS) dealing with Zaydia, has been analyzed and studied. Also, according to the way the Imam (AS) dealt with the leaders and followers of Zaydiyya, this result was obtained, the highest percentage of Imam's behavioral approach is repulsive approach.

Diabetes disrupts the flow of life and affects the quality of life and psychological well-being of people in different dimensions. The purpose of this study was to determine the effectiveness of mindfulness-based cognitive behavioral training on spiritual intelligence and psychological well-being of diabetic patients in Birjand.

This study was a quasi-experimental study with pre-test-post-test, which has done in 2018. The target population included all patients with type 2 diabetes who had referred to Dr. Shayesteh clinic in Birjand, of whom 30 were accessible selected and randomly divided into intervention and control groups. Inclusion criteria were confirmation of diabetes by physician and age. Ryff Psychological Well-Being Questionnaire (1989) and King's Spiritual Intelligence Questionnaire (2008), were used to collect data. Data analysis, was performed by using Analysis of Covariance and SPSS 18 statistical software.

Ethical Considerations: 

Before the beginning of the sessions, the participants were informed about the subject and method of conducting the sessions and so their informed and verbal consent was obtained.

Mindfulness-based cognitive behavioral training has an impact on spiritual intelligence. (F=4.81, P=0.037) In addition, mindfulness-based behavioral cognition training significantly increased the average psychological well-being of diabetic patients. (F=17.686, P=0.001)

The results showed that mindfulness-based cognitive behavioral training has an impact on spiritual intelligence and psychological well-being of diabetic patients. Therefore, it is recommended to include mindfulness training in the educational programs of patients with type 2 diabetes.

The major premise of intertextuality maintains that there exists no independent text, but rather, texts borrow from and have a close, mutual relationship with each other. According to this concept, any text is derived from the past or concurrent texts, in a way that the new (present) text is a summary of another text or various other texts (which are not present). The purpose of this article is to explore the intertextual presence of the Testaments in the Simāt prayer. The study is descriptive-survey in terms of method and uses library research method to collect data. The findings indicate that the Testaments (the Bible) have an intertextual presence of in the Simāt prayer. This relationship revolves around expressing common concepts and themes; therefore, there exist statements in the Simāt prayer that are similar to some statements in the Testaments. The most frequent intertextual commonality regards Ijtirār (partial rejection) in which the absent text (i.e., the Testaments) is represented in the present text (i.e., Simāt prayer). Moreover, there are some instances of Imtiṣāṣ (negation of the parallel), too.

Interpretative narratives in the field of lexical understanding indicate that the Ahl al-Bayt has addressed the Qur'anic interpretations and seek to understand the strange words of the Qur'an to the people because sometimes most of the words of a verse are understandable and only one obscure word is distant from the mind and needs to be interpreted. therefore, these nobles used to explain the same word. The purpose of this article is to express the position of Ahl al-Bayt (PBUH) in the use of literary-rhetorical instruments, especially in understanding Qur’anic words. the present paper uses a Descriptive-Analytical method to examine the methods of the Imams (PBUH) in using these tools in the lexical semantics of the verses and at the end has achieved the result. To explain words, the Ahl al-Bayt (PBUH) first used Arabic rules and then the use of words in custom and culture to explain words. sometimes, based on the use of that word in poetry, they have dealt with the semantics of words. And in some cases, they have used the use of synonymous words in the lexical interpretation of Qur’anic verses.

Imam Ali (AS) is the foremost commentator and is a leader in interpreting the verses of the Qur'an compared to other companions. We have received many narrations from him in the interpretation of the Qur'an. One of these narrations is a hadith that has been quoted in explaining the intentions of the syllables, and it is known as the hadith "Safwat hazal ketaab" "Selected of this book of alphabetical letters"[1] . Thalabi, a prominent Sunni commentator, quotes this hadith in his commentary and bases his point of view on it. Most Shiite commentators and narrators have also quoted this hadith from Imam Ali (as). The purpose of the present study is to make a comparative study of this hadith in the interpretation of Thalabi with Shiite sources and also to find the differences and the main source of the narration. The present article, in a descriptive-analytical method with a comparative approach, examines the narration of "Safwat hazal ketaab"  “selected of this book of alphabetical letters" in "Al-Kashf Wal-Bayan" and compares it with Shiite sources. Findings and results of the research show that this hadith has not been quoted in any of the Shiite sources with a Shiite document and all the narrations reach the narrations of the "Sunnis" in different ways. Some commentators have quoted it directly from Sunni narrators and some have quoted it from other Shiite commentators or narrators from the Sunnites. Tabarsi, Howeizi, Feyz Kashani and some others have mentioned the hadith directly and often with the phrase “Sunnites, narrated". Amoli, Boroujerdi, Isfahani, etc. have narrated the hadith through Tabarsi or others.