فهرست مطالب لاله افتخاری

While glorifying the position of science and scientists, the Holy Quran presents itself as comprehensive of all sciences and knowledge. The study of the history of Islam also shows the special concern of the Holy Prophet (PBUH) and other precious relics of His Holiness, regarding the establishment of scientific centers and the spread and dissemination of Islamic knowledge. Today, in the holy system of the Islamic Republic of Iran, which was established based on the teachings of the Qur'an and Atrat (PBUH), after four decades, the sciences based on the Qur'an are still neglected in scientific and research centers. It is not hidden from anyone to change this approach and pay attention to the role of elites and scientific and educational centers in explaining what, why and how to realize human sciences based on the Quran. In education and training, the three sides of the teacher, the learner and the content are considered. The teacher is God, the learner is a human being, and the school is a scholar. However, the content in all sciences, especially in the human sciences, which are planned for the knowledge and guidance of humans and human society, must have a Quranic color and be based on the Quran. herefore, this research aims to investigate the role of scientific centers in achieving Quran-based human sciences by using documentary and analytical methods.

One of the most important social issues in the Holy Quran is people’s influence on the creation of the future and the fate of society. As a person is responsible for his/her fate, he/she is responsible for the collective fate; thus, the “collective behavior” is significant. Dynamics, motion, and growth in the different issues of society are resulted from the positive collective wills and behaviors, while the negative collective behaviors can also lead to increase the problems and extended damages in the various aspects. The purpose of the present study is to discover the worldly and otherworldly influences of collective behavior from the view of the Holy Quran in two sections of the influences of positive and negative collective behaviors. This study is a basic research in terms of purpose and is a descriptive-documentary research in terms of methodology. It applies a qualitative content analysis for analyzing the data. The population is textual and includes all the verses of the Holy Quran in related interpretations, researches, and Islamic and sociological books which are purposefully analyzed in line with the goals of this study. The findings showed that the influences of positive collective behavior includes the development of cities and increase of blessings, the leadership of good people, God’s help, and believers’ help; and the influences of negative collective behavior are as follows: worldly and otherworldly punishments, the curses of the Prophets and good people, the darkness of hearts, homelessness, and wandering.

The views and thoughts of Imam Khomeini indicated that his political thought is undoubtedly inspired by Shia faith and Fiqh (Islamic jurisprudence), i.e., the school of the Qur'an and Etrat. However, we should not ignore the impact of socio-political conditions and developments in society on their formation because using the teachings of the Qur'an and Etrat as well as Ijtihad, Shia jurisprudence can be flexible following various events and conditions of the community. The present study aimed to explain the reasons for the change and evolution of Imam Khomeini's views over time by comparing his views on the political system and the role of fuqahā (Islamic jurists) in the system building. To this aim, two important works of Imam have been studied, namely "Kashf al-Asrar," written in the early 1320s SH and "Velayat-e Faqih" introduced in the late 1340s SH. Based on the theoretical framework of Spragens’ crisis, the hypothesis of the study says that although Imam Khomeini has faced a similar crisis in each period, in his view, the severity of the crisis and, most importantly, the causes of the crisis are completely different and have led to different solutions. Consequently, Imam Khomeini considers the inefficiency of the rulers as the cause of the situation in Kashf al-Asrar, and the key is the supervision of fuqahā. But in Velayat-e-Faqih, the cause of the problem is recognized as the political system's inefficiency. The answer is to overthrow the existing system and establish an Islamic government based on Velayat-e Faqih

The technological advances have underlain the acceleration of affairs, the disappearance of borders, and the impressive extension of the relations among societies and world's nations. The fast and borderless relations among nations, subcultures, and different cultures have become a means to increase human's information, and on the other hand, a threat to people, families, and societies, on the other hand. These threats are about to show their real face in the form of not only social harms, but also social disasters in the near future. Obviously, our country cannot also consider itself as a country being on the safe side of social harms; in addition, it is not possible to remove society's problems without the important role of law, agents, and people. Thus, this article aimed to discuss the mission of agents in the face of social harms using the agreement of Malik Ashtar, and to offer solutions according to the current circumstances. It is necessary to say that this documentary-descriptive article applied the library sources.

The Holy Quran puts a great emphasis on hypocrisy to the extent that about one tenth of the Quranic verses describe the hypocrites› characteristics and behaviors. The meaning of hypocrisy contains two elements: dissimulation and stealth; therefore, a hypocrite is someone who is a dissimulator and hides this own attribute. In addition, one of the most widely used words in Quran is the word sedition which along with its derivatives, totally, has been used sixty times and in the fifty eight verses of the Holy Quran and seventy six times in Nahj al-Balagha. The first purpose of this research is to review the ten verses of divine verses in which the words sedition and hypocrisy are mentioned next to each other. One of the innovations of the present research is to explain the relationship between sedition and hypocrisy in terms of the word, Quran, Hadiths, and common characteristics. This library research, first, has a look at the literal and idiomatic meanings of the words sedition and hypocrisy, then, mentions their similar and different characteristics, and finally, explains the relationship between them with an emphasis on Quran and Hadiths. According to the findings, the relationship between a hypocrite and a seditionist is the relationship between absolute generality and peculiarity, meaning that any hypocrite is a seditionist, but all the seditionists are not necessarily the hypocrites and they may devils, polytheists, Jews, or even Muslims with weak faith.

Throughout different periods, women have played an influential and historic role in the development of societies or their backwardness, and their efforts in the economic, political, cultural and social fields have sometimes been significant. Among these measures is their work in the intangible heritage sector; A heritage that, although less considered, but its durability, effectiveness and ability to generalize and reproduce because it is mainly made of soft material.It is more than a tangible legacy. One of the irreplaceable examples of it is the mourning and mourning ritual of Hosseini (AS) which is the result of narration, insight and enlightenment of the survivors of Ashura, especially their caravan leader Hazrat Zeinab Kobra (AS), which results in the lasting ritual of mourning Hosseini in Muharram, zero and especially on foot. It is forty tens of millions.A ritual that encompasses all the characteristics of the spiritual heritage in the three domains of behaviors, symbols, and rituals, and includes all aspects of art, traditions, customs, and in the form of expression and language; But despite the fact that a lot of research has been done about Zeinab Kobra and her personality, but so far no research has been done on the role of Hazrat, especially her patience and perseverance in creating Hosseini mourning as the greatest spiritual heritage in the world. Therefore, this article intends to study the patience of Hazrat Zeinab during the Hosseini movement through analytical-documentary method and using library and internet resources.

The world is moving rapidly towards a different future from today, and all the efforts of arrogance and powers of the world are aimed at providing a model of civilization for the countries of the world. On the other hand, comprehensive, complete and universal programs of Islam lead mankind to a brilliant and dynamic civilization. Therefore, in the speeches of the Supreme Leader, the new Islamic civilization and the necessity of providing the groundwork for it are constantly mentioned. On the other hand, the Arbaeen Walk depicts a part of the ideal society and new Islamic civilization every year and proves the effectiveness of religious and revelatory doctrines. Therefore, this article not only intends to enumerate the characteristics of Islamic civilization and how to achieve it, but also to adapt this to the characteristics and capacities of Arbaeen Hosseini using the speeches of the Supreme Leader and to investigate this phenomenon as a gateway and entrance to the new Islamic civilization. This study with descriptive-documentary research method and using library resources seeks to answer this question that according to the orders of the Supreme Leader how Arbaeen Walk can be a model and bed for a new Islamic civilization.

The proportion of Quranic verses to each other is one of the most valuable topics in Quranic sciences that has long been considered by scholars of the Islamic world; In the modern era, the principle of purposeful and proportional structure based on the wisdom of the verses in the suras has found its place in the intellectual system of many prominent contemporary commentators such as Ayatollah Javadi Amoli. The subjects of epic and martyrdom are also among necessary and valuable topics for all societies. Accordingly, the present article, applying documentary-analytical method and using library resources, seeks to answer this question: “How is proportionality and its types in the verses related to martyrdom and epic in Tafsir Tasnim?” It is concluded that despite the dispersion of verses in different surahs, there is a strong relationship and one can see different types of proportions in it. However, the proportion among them is mostly verbal (hidden).

The theory of diffusion is one of the standard methods on the explanation of the quality of dissemination of innovations, expansion of ideas and thoughts in the area of culture. The present research is an attempt to respond to this question: Is it possible to disseminate the Islamic Revolution values and ideals through the window of Abrahamic Hajj into the world of Islam? If yes, how will be the rate and form of this dissemination? The researcher could achieve the following results in a precise and academic method. In this study, Hajj has been noticed as the route, channel and an instrument to disseminate the Islamic Revolution values, so the route of dissemination is the main topic of the study and other cases have been noticed due to their close relationships with the route of dissemination. Though this route is facing serious practical obstacles, there are potentials for the diffusion of Islamic Revolution values which are the very capacities of Hajj in different dimensions and levels, the most important of which include: epistemological capacities, potential information capacities, capacities to deepen the collective integrity of the Muslims, political, economic as well as cultural capacities. Of course in the route of dissemination, there are basic obstacles and challenges including epistemological, political, economic, cultural, and religious obstacles, as well as psychological war.

Three sub discourses about the social area of the community relating to the early Islam were formed: the VelaI discourse, Khilafah discourse and the Sultanate (Absolutism) Discourse which all of them have put Islamic clothes on and tried to get (obtain)
the group mentality of the society by closing the Islamic floating signifiers (Islamic virtues) to the central signifier of their discourses. Consequently, to achieve this importance, these three discourses define their floating signifiers according to their central signifiers. As the replacement encouraging good by discouraging bad in the society originates (resulted)from their definition (interpretation) of these two which turning good deeds (Al Maroof) to evil deeds (Al-Munkar ).Because the speech of the holy prophet has been Velāyat (Guardianship): Only Allah is your Vali and His Messenger (ÅöäøóãÇ æóáöíøõßõãõ Çááåõ æó ÑóÓõæáõå), This paper is going to answer this question what the VelaIat discourse has presented for the floating signifiers which were not accepted by others and made two discourses create: Khilafah discourse and the Sultanate (Absolutism) Discourse. For answering this question, it will discuss the argument (dispute) between the VelaI discourse of Imam Hussein (p.b.u.h) and Khilafah discourse of Yazid ibn AbiSufyan as a case study.