مهدی زمانی

This article uses a descriptive-analytical method to explain the nature of ignorance and its types in Mulla Sadra's works. Sometimes, ignorance is referred to as (1) lack of knowledge, sometimes (2) lack of true belief, and sometimes (3) lack of knowledge or true belief. Mulla Sadra's view on the relationship between knowledge, imagination, and affirmation shows that, from his perspective, ignorance cannot be limited to a lack of knowledge (imagination) or a lack of belief (affirmation). Mulla Sadra classifies ignorance into three categories: (1) simple ignorance, (2) compound ignorance, and (3) ignorance opposed to reason. In Mulla Sadra's intellectual system, different types of ignorance exist in contrast to justified true belief: (a) false belief, or belief in things that are contrary to reality; (b) unjustified true belief, such as imitative true beliefs without justified reason; (c) disbelief—the failure to acknowledge and denial of justified true belief due to prejudice, stubbornness, or concealment of the truth; (d) suspension of judgment regarding a true belief in a state of doubt and uncertainty; (e) light inattention (negligence) toward a true belief that can be resolved with attention; (f) heavy inattention (negligence) toward a true belief that cannot be resolved with attention (deep ignorance); (g) lack of talent or ability to pay attention, understand, and acknowledge a true belief (complete ignorance). Based on the doctrine of transcendental wisdom regarding doubt, the types of ignorance can be considered as different levels and degrees of severe and weak ignorance.

This study examines the reproduction of discursive and political conflicts in contemporary Iranian society and the necessity of reevaluating their intellectual heritage. Given that these conflicts are an integral part of social and historical processes, analyzing the socio-political positions of influential groups and movements in modern Iranian history is of particular importance. The Liberation Movement of the People of Iran (JAMA) is one such influential movement that, during a critical period in Iran's history, presented specific views and strategies for socio-political and economic changes within a distinct discourse. Therefore, analyzing the positions of JAMA not only addresses the academic need to gain deeper insight into this movement but also serves as a tool for understanding and interpreting historical and intellectual transformations in modern Iran. The main focus of this research is to analyze JAMA's socio-political positions and to study the transformations these positions underwent within historical and discursive developments. This study aims to identify and explore the roots, characteristics, and impacts of JAMA’s discourse in modern Iranian history. Additionally, the research seeks to explain the evolution of these positions from a theistic-socialist discourse to an Islamic one during the period leading up to the Islamic Revolution.

This study employs a historical research method to collect and verify data, while adopting Quentin Skinner’s contextualist and intentionalist hermeneutics for the analysis and interpretation of texts. Following Skinner’s approach, which argues that interpreting a text and understanding its meaning is only possible through studying texts in their social and political context with an emphasis on “speech acts” or “performative acts,” this research endeavors to elucidate JAMA’s positions and the transformations they underwent. Skinner’s context-driven and intentionalist hermeneutics hold that the meanings of terms, concepts, and propositions are dependent on and limited to their specific historical period. To achieve this, intellectual currents, prevalent arguments, and the questions and answers of that era must be thoroughly investigated. Accordingly, attention has been given to historical events, as well as the intellectual and practical backgrounds of the movement’s organizers as historical subjects.

Based on its periodic analysis, JAMA assessed Iranian society as being on the brink of a social transformation and promoted a program centered on an ideology aimed at realizing this transformation. The ideology in question was theistic socialism, which emphasized moral and humanistic socialism while grounding itself in a religious identity with a monotheistic framework. Politically, JAMA sought to overthrow the monarchy and establish a democratic system characterized by justice and labor. Socially and economically, it aimed to achieve a socialist transformation that prioritized securing the fundamental rights and freedoms of the people. Its strategy for transition was rooted in the belief that the old regime was incapable of meeting the people's demands and that traditional social classes were unable to seize power through conventional means. Therefore, it proposed that a revolutionary political group must, through widespread and sustained armed struggle, seize political and governmental power from the ruling class, replace it, and bring about comprehensive social transformation. In the final years leading up to the Islamic Revolution in 1979, during the second phase of its activities, JAMA redefined and pursued its stated socio-political positions within an Islamic discourse framed by revolution and Islamic governance.

The socio-political and intellectual transformations in JAMA’s positions were significantly influenced by the linguistic-discursive and intellectual-social context, as well as the prevailing political-historical conditions. Key factors included the failure and overthrow of the national government via a coup, escalating political tensions, polarization between supporters and opponents of the monarchy, traditional-modern discursive conflicts, the ineffectiveness of conventional political approaches, suppression of protests, the pivotal events of June 5, 1963, the turn to assassination plans by revolutionary groups, the establishment of radical organizations, the spread of armed struggle ideologies, and the growth of the clerical movement. These elements collectively shaped and transformed JAMA's socio-political positions over time.

The aim of the present article is to conduct a comparative study of the liability arising from taking an item for examination (balsom) in Islamic jurisprudence and Iranian law. The term "taking an item for examination" is used without affirming or denying a legal ruling and does not include the primary condition of a legal rule. Although some opinions in Islamic jurisprudence and law consider the possession as guaranteed, since there is implied permission, the possession is considered a trust, provided thatthe individual either purchases the item or returns it. Thus, the possession is a trust, and there is an obligation of result within this context. Taking an item for examination is considered a legal rule. Typically, legal and jurisprudential rules are supported by solid and undeniable evidence in the probative aspect, but this is not the case in the discussion of taking an item for examination, as the subject has been subject to significant theoretical disputes. However, assuming the establishment of taking an item for examination as a general concept, the outcome, regardless of what it is, can be a legal or jurisprudential rule based on the definitions provided by legal scholars and jurists. Therefore, the disagreements regarding the evidence of taking anitem for examination do not prevent it from being considered a legal rule.

Acquittal is the cause of the fall of obligations, and it is a legal action that happens by chance and depends on the acquittor's will. The Civil Code of Iran, while assigning articles 289 to 291 to state the nature, conditions and rulings of exculpation, has considered it as the cause of the collapse of obligations. Exemption of retribution and dowry, dowry, as well as extortion of the creditor are examples of extortion. According to Article 290 BC, when the obligee has the capacity to cancel the obligation. According to Article 291 BC, the absolution of the dead is a correct religion. Abrah is a legal practice of the type of iqaa, which causes the religious right of the absolver to fall. If the statement is made before the creation or after the fall of the religion, it will be invalidated. It is worth mentioning that the name of the religion that caused it is correct. For example; If a woman excuses her future alimony, because there is a reason for religion, which is a marriage relationship, then the excuse is correct.

Neglecting important issues in epistemology, psychology, psychology and ethics. In this article, we will investigate the problem of neglect in the sublime wisdom of Mulla Sadra with a descriptive-analytical method, and the dimensions of this problem according to Mulla Sadra's psychology and his view on 1- the powers of the soul, 2- the degrees of the soul, and 3- its excellence. We dig based on the point of view of the powers of the soul, neglect is mainly presented in two meanings: 1) inattention and 2) forgetting. The discussion about these two meanings requires the analysis of Mulla Sadra's point of view regarding the role of attention in perception as well as the mechanism of memory and recall. From the point of view of levels and affairs of the self, neglect mainly has two meanings: 1) lack of existence or absence and 2) lack of coverage or ignorance. The perspective of the stages of the self is more compatible with the special foundations of Sadra's wisdom, such as the formation of existence, essential movement, etc. The third perspective to analyze the problem of neglect is the spiritual path of the soul, where neglect is mainly considered as an obstacle to the path to God and the veil of knowledge and divine encounter. This meaning of negligence includes a range of obstacles to self-improvement, such as negligence, impatience, carelessness, lack of action, indifference to stubbornness, objection and denial.

The research problem of the present study is to examine the ideology of the People's Party of Iran and investigate its programs in political, social, and economic arenas. Through an analytical and descriptive approach to historical sources and data, responses to the aforementioned problem were provided. Based on the research results, the party, according to its periodical analysis, assessed Iranian society on the brink of a social transformation and promoted a program grounded in an ideology aimed at realizing this transformation. The ideology in question was socialism based on theism, emphasizing a religious identity in its monotheistic form while also considering moral and humanistic socialism. Additionally, in the political arena, the party sought to overthrow the monarchical system and establish a democratic system. In social and economic arenas, it pursued socialist transformation focusing on fundamental rights and freedoms of the people, eradicating poverty and unemployment, providing jobs and bread, and ensuring conditions for education and healthcare for all. The party also aimed to adopt a national economic policy and pursue programs for economic growth and development, strengthening domestic production, and equitable wealth distribution, administrative reorganization, and more. The strategy for transition in this program was based on the premise that due to the incompetence of the old system in responding to the people's demands and the inability of social classes to seize power through classical means, a political and revolutionary group must strip the ruling class of political and governmental power through widespread and extensive struggle, replace them, and realize transformation and change in all social aspects.

The present article investigates Mulla Sadra's point of view regarding the extra-terrestrial trees mentioned in the Holy Quran and explains, analyzes and evaluates his principles in this field with a descriptive-analytical method. "Zaytoune Tree", "Sedra Al-Muntaha", "Tuba", "Shajarah Tayyaba", "Zakum" and "Forbidden Tree" in the Quran refer to extraterrestrial facts and matters, and it is important to determine their meaning and existential position in the arc of descent and ascent. Mulla Sadra has interpreted them with his own ontological, anthropological, cognitive, linguistic and verbal foundations. Knowing the reality as two-level and the correspondence of their levels with the levels of human reality, knowledge, the Qur'an, as well as the adoption of a multi-source method in the interpretation and allegorization of religious texts, gives him the possibility to sum up the meanings of the interpretations and give various interpretations about these trees. However, it is possible that the application of religious and mystical principles with the Qur'anic indications be considered a type of free interpretation and passing through the pure interpretation.

Using a descriptive-analytical method, this paper explains the psychological conditions of moral responsibility, analyzes Mûllā Ṣâdrā’s viewpoint in this regard, and expresses its similarities with the views of some contemporary compatibilists. The conditions of moral responsibility can be divided into two kins: 1. the cognitive conditions and 2. the controlling conditions, which include: a) the power and ability, and b) the will and freewill. In his emphasizing on the cognitive and controlling conditions of considering the agent as responsible, Mûllā Ṣâdrā uses both rational and philosophical principles and the religious texts such as the Qur’an and Hadith. By expressing the condition of mental maturity and health for the responsible agent, Mûllā Ṣâdrā has emphasized on the normative characteristics needed for responsibility, and his viewpoint is similar to Frankfurt’s view of “the true self” and Fischer’s and Wolff’s views of “normative desert”. Also, based on the foundations of Transcendent Philosophy, we should talk about the degrees of having normative desert, based on which responsibility will be a graded thing, and its scope, intensity and weakness will be different in human beings. Thus, the responsibility of human beings is not the same, and every human being has a moral responsibility according to his existential degree and his abilities and capacities.

The present paper aims to discuss the possibility and main causes of epistemic akrasia based on Mullah Sadra's transcendental theosophy by descriptive-analytical method. Epistemic akrasia means "man's belief in things contrary to his beliefs", of which, some of researchers have studied the possibility and presented various formations, in line with "practical akrasia" (doing action contrary to a person's moral judgment). Mulla Sadra has two theories about the explanation of the multiplicity of actions of the self: 1- the theory of the powers of the self and 2- the theory of the levels [modalities] of the self. According to the theory of "powers of the self", the possibility of cognitive dissonance can be seen as the result of the independence of perceptual powers. Based on the theory of "levels of self", we can also talk about the possibility of developing cognitive dissonance in different levels [modalities] of self. Phenomena such as self-deception, embellishment of action, denial and obstinacy, stubbornness and bigotry, self-deceit, intellectual negligence and mental distress can be considered as examples of epistemic akrasia. Based on the theory of levels of the self, Mulla Sadra has explained the mechanism of creating cognitive dissonance by rational perceptions and beliefs, considering it to be the result of intellectual disorder or incompatibility in the activity of the powers of the self or the non-actuality of its superior levels. These factors lead a person to believe in things for which there is no reasonable rational reason and even to conflict with his rational beliefs.

Using a descriptive-analytical method, this article investigates the relationship between philosophical and theological virtues in the transcendent philosophy developed by Mullā Ṣadrā. Christian theorists added three theological virtues: (1) faith, (2) love and (3) hope to the list of the four main virtues of philosophers, i.e. (1) wisdom, (2) courage, (3) moderation (chastity) and (4) justice. Mullā Ṣadrā contends that faith is the main and ultimate virtue and the famous four virtues are the path and means that can provide the basis for knowledge and closeness to God. The virtue of faith may be regarded as a sort of knowledge and its highest level is certainty; but faith that is strengthened in the heart is accompanied by love and sincerity. Accordingly, the virtue of faith leads the faithful to the virtue of love within the scope of emotions, and to the virtue of hope (trust, surrender, and finally attachment exclusively to God) within the scope of will. Hence, explaining the superior and guiding role of the virtue of faith, Mullā Ṣadrā separates himself from the Greek philosophers and their advocates.

Ali Akbar Dehkhoda presented two different views - radical and moderate- in relation to the issue of land ownership in different issues of Sur-e Israfil newspaper. The main issue of the present study is to explain the dual reading of Dehkhoda from the category of land ownership. Dehkhoda in his early writings took a radical and socialist look Provides coverage of human and Islamic rights in relation to land ownership and speaks of the unconditional transfer of land to the subjects and considers its coercive realization through the reform project or, if necessary, through the possibility of a peasant revolution. However, in the following posts, take a modified look and, by accepting the property rights of the owners, He offered to transfer the property to the subjects in exchange for paying their price through the bank. The present study, based on Skinner's intentional hermeneutics, reveals the findings and points in response to the above problem. Characteristics of the dominant linguistic-discourse and intellectual-social space, including: Intensification of political tensions and alignment of proponents and opponents of the constitution, Discourse disputes between legitimacy and constitutionalism, Discourse disputes between legitimacy and constitutionalism, Attack on the office of the newspaper Sur-e Israfil and a delay of more than a month in its publication, Along with the approval of the Impressions Law and the establishment of a peace committee(In the presence of Jahangir Khan, the director of Sur-e Israfil) and request to stay away from extremism, Caused Dehkhoda to respond in this way.

Mullā Ṣadrā has discussed the levels of faith based on the principles of the Transcendent Philosophy, particularly the trans-substantial motion and gradation of the levels of existence, Man, and knowledge. He divides faith sometimes into imitative, demonstrative, and obvious types and sometimes into external and true, verbal, semantic, real (demonstrative or unveiled) and drowning into the light of oneness types. In his view, the highest level of faith belongs to masters of theoretical and practical intellect, only a few of whom reach the level of divine vicegerency and the perfect Man. James Fowler, the contemporary theologist and psychologist, explains the growth of faith at six stages: 1) intuitive projective faith, 2) mythic-literal faith, 3) synthetic-conventional, 4) individuative reflective faith, 5) conjunctive faith, and global faith. He does so under the influence of certain modern Christian theologians, such as Tillich, and psychologists, such as Piaget, Kohlberg, and Erikson. Fowler believes that figures like Mahatma Gandhi and Mother Teresa exemplify the sixth level of faith in the light of their cognitive and moral breadth of insight. Here, following a descriptive analytic method, the authors initially explain Mullā Ṣadrā’s view regarding the levels of faith and Fowler’s view of the stages of the growth of faith and then compare, contrast, and evaluate the two views.

Following the opening of the political and intellectual space in Iran in the 1320s, various political parties emerged with their different ideologies and programs. One of these parties was “the Association for the Freedom of the Iranian People” (Jamʿiyyat-e Azadi-ye Mardom-e Iran), which began its activities around the same time as the nationalization of the Iranian oil industry. This article aims to explain the ideology and the political, social and economic goals of “the Association for the Freedom of the Iranian People” based on a descriptive-analytical method using primary sources. The party, based on its own analysis, saw Iranian society on the verge of social transformation and promoted agendas based on a specific ideology to realize this transformation. The basis for this ideology was theistic socialism, i.e. a combination of socialism and Islamic religious identity, on the basis of which the party pursued its goals. Among the most important goals pursued by the party were the protection of Iran's independence and territorial integrity, the creation of a democratic national government, the nationalization of natural resources and their exploitation on the basis of a national socialist ideology, the development of mechanization, the cession of agricultural land to farmers, the extension of property rights, the nationalization of heavy industry, the provision of public health care and cultural products, thefight against materialistic and superstitious ideas, the support of Islamic principles to strengthen faith, intellectual and moral growth in society, the guarantee of women’s rights and the strengthening of the family structure.

Following a descriptive-analytic approach, the present study investigates Mullā Ṣadrā’s view of moral motivation. He has provided two types of explanation, quiddative and graded, for man’s source of motivation for doing acts in his works. In his quiddative explanation, in line with his preceding philosophers, he attributes motivation to the first loop of the origins of emanation of act, that is, cognition and imagination. However, in most cases, he believes that the main source of motivation is related to the second loop or desire. The desire emerging after perception (concept and judgement) and before free will (consensus and resolution) motivates the doer. Accordingly, the doer might perceive and affirm the goodness of the act but not feel enthusiastic about it. However, it is also possible that they do not put their mind to doing the act they feel enthusiastic about. Hence, a contingent relation develops among the three stages. Based on the ontological and graded explanation, there is a profoundly essential unity among perception, desire, and free will, which can be interpreted as “graded introversion”. Mullā Ṣadrā’s belief in three factors, including the flow of knowledge, desire, and free will all through existence; the single identity of the soul and the unity of potentials and acts, and the dual cognitive-motivational role of practical reason, are the reasons that can contribute to explaining this type of introversion in his approach.

Polyvinyl chloride owns a special place in various industries as the third most used polymer worldwide. Due to the widespread usage of synthetic leather, one of the research gaps in this field is the study and optimization of curing conditions. The present research aims to investigate the effects of temperature and time of curing on the mechanical properties of synthetic leather to establish the optimal temperature and time of curing. To this end, synthetic leather films were prepared using the knife coating technique (KCT). Then specimens were placed at different temperatures and times to perform the curing process. Thermal degradation was determined by checking the color of the samples. Also, to investigate the effect of curing conditions on the mechanical behavior of synthetic leather, dumbbell-shaped samples were prepared and subjected to uniaxial tensile tests. The results showed that due to the high molecular motions of the particles at 190°C, the plasticizer penetrates well into the chains of emulsion PVC and thus increases its mechanical properties. Additionally, the mechanical properties of the synthetic leather were enhanced by increasing the cure time at constant temperatures. Afterward, thermal degradation occurred due to the long-term curing process, reducing mechanical properties. According to the obtained results, the curing conditions can significantly affect the mechanical properties of synthetic leather. Likewise, identifying the optimal temperature and time of curing in the artificial leather industry allows the development of products with high mechanical properties without special fillers.

The present article, adopting a comparative descriptive-analytical method, deals with the role of "attention" in sensory perception from Molla Sadra's point of view. Mulla Sadra has presented various interpretations of sensory perception. In all these interpretations, the role of attention as a fundamental characteristic of the soul is undeniable. This role expresses the active feature of the soul in sensory perception and other processes, which is based on Mulla Sadra’s specific principles underlying his view of the soul and its divine nature. Mulla Sadra's theory of attention can be explained using two bases: a) the theory of multiplicity of powers of the soul and b) the theory of the unity of powers and belief in the levels of the soul. According to the perspective of the powers of the soul which is closer to the peripatetic views, attention acts as a kind of limiting filter and a bottleneck in the process of perception and abstraction, which prevents a lot of data from moving across the stages. Based on the levels of the soul, and the specific principles of Sadra's wisdom, the soul uses the source of attention for its specific actions according to its power. In this explanation, attention is like a source of light that reflects on things sometimes involuntarily and sometimes voluntarily through the will of the soul to make them clear and presentable to the soul. The model of attention presented by Mulla Sadra has similarities with and differences from the latest models proposed by psychologists. The main advantage of this model is that it highlights attention in all in- human processes.

Today, Islamic contracts are one of the tools of economic jurisprudence in order to change the attitude towards interest-free facilities, as opposed to conventional banking. Emphasizing on the practical procedure of banks and the economic analysis of the rights based on judicial practice, it is important that the bank generally seeks to obtain a certain amount of profit regardless of the actual results, that the spread of such a thought of the concluded transaction towards the usurious transaction. It creates ambiguity in the distribution of profits between the agent and the bank and creates the image that the actual legal act is not approved by jurisprudence and civil law.Johesh aims to use a descriptive-analytical method to examine the concept and introduction of the contract of goods in equipping and allocating financial resources of Islamic-Iranian banking, to explain the ineffectiveness of some contracts based on realism, and to explain the incorrect jurisprudence and the failure of usury-free banking in practice due to Analyze the misunderstanding of the functions and duties of contracts. As a result, it seems that the way out of this problem requires structuring in the implementation, focusing on the analysis of the neglected capacities of the verses of the Qur'an (Kanzal-Irfan) and the rules of the Qur'an (Jisas) with the application and usefulness of the contract of goods in usury-free banking by compensating for the shortcomings of the phenomenon of curtailing the effectiveness of contracts. Through the creation of facilities, it is a confirmation of the position of economic jurisprudence and civil law.

Fault diagnosis of rotary machines plays an essential role in reliability and safety of new industrial systems. Gears are considered as a vital part of the components of industrial machines, so that the defects of these components cause irreparable damages in industrial processes. Nowadays, many research workers conduct studies on the diagnosis of gear faults using data analysis. In this research, to acquire acoustic data from a sample gearbox, a system was fabricated and developed. Then, some common faults in the gearbox teeth were created artificially. In this research, cepstrum analysis method was used in order to detect the harmonics of gear mesh frequency and the family of sidebands created. In the primary investigation, the harmonics related to the gearbox shaft were identified with the cepstrum analysis method in the interval of 0 to 0.25 seconds. Then, in order to detect the faults of the gear, by analyzing in the interval of 0 to 0.0002 seconds, the faults related to the tooth were clearly visible and tracked. According to this research results by observing increase in amplitude of the first and fifth rahmonics, it is possible to detect faults such as broken and worn teeth of gears. The obtained results show the effectiveness of the presented method to diagnose the fault in the gearbox and prevent unexpected costs.

Seyyed Jamaluddin Waez Esfahani is one of the intellectuals of the constitutional period, who expressed a special and unique reading in order to determine the political and social direction of the newly established constitutional system. Most of his positions in this regard have been published in Al-Jamal newspaper. Therefore, this article examines the content and main components of his speech in the mentioned newspaper in order to determine the main elements emphasized by him. Therefore, the main problem of the research is, what were the main components of Seyyed Jamaluddin's discourse and how were these components explained? According to the findings of this research, returning to authentic Islam, preserving the constitutional system, establishing freedom and realizing justice have been the most important components of Isfahani's attention. Understanding the complicated situation and the troubles and sufferings of his time, he proposed the necessity of returning to the teachings of the Quran and authentic Islam as a solution. This return has been through the lens of modernity. In other words, with a positive view on the developments of the modern period of the West, Sayyid established a link between the authentic Islamic teachings and the forms of modernity and interpreted the Quranic and religious teachings through the concepts and forms of modernity. In this way, religious and political tyranny was rejected and the constitutional system was accepted as a desirable western element; He spoke about freedom as the highest blessing that God has created for mankind and introduced the realization of justice and equality as the necessary introduction and the beginning of the country's prosperity. This reading of Seyed Jamaluddin is influenced by the requirements of the time and the actions that took place during that period. The intensification of political tensions and the alignment of supporters and opponents of the constitution, the debates of legitimacy and constitutionalism are among the actions to which Seyyed Jamaluddin's positions and opinions have been a reaction or a response to them.

In the view of the Transcendent Philosophy, knowledge, love, kindness, desire, and free will, similar to existence, exist at various levels in all existents, including in Man’s voluntary acts. Lack of moral commitment results from one of the following three factors: 1) weakness of moral beliefs (lack of perfect certainty and being heedless of existing beliefs); 2) weakness of desire (dominance of whimsical desires and forces and wrath over rational and moral enthusiasm), and 3) weakness of will power (weakness in making decisions and removing obstacles to the desired aim). Accordingly, moral commitment is realized through: 1) attaining the level of certainly and notifying others; 2) intensifying enthusiasm to the level of intellectual desire and delight, and 3) strengthening will power to make the right decision. Given the graded structure of the principles of voluntary act and the promotion and strengthening of the three levels of belief, desire, and will can consolidate the relationship among them and the realization of act will bring them closer to necessity.

In this article, the principles of moral action in Nahj alBalaghah have been studied by descriptiveanalytical method. The principles of moral action or the process of issuing it from the philosophers' point of view can be summarized in three stages, which are: 1 cognition (perception and affirmation), 2 feeling (passion) and 3 will (emphatic passion, determination and consensus). In Nahj alBalaghah, insight into action and its consequences is mentioned as the first stage of this process, ie cognition. The second stage of issuing a moral act includes emotional components such as passion, fear, desire, desire and love, and the third stage is determination, decision and will. In Nahj alBalaghah, based on these three principles, the ways to achieve the recognition of the consequences of action, the methods of realizing positive feelings, as well as the ways of strengthening the inner strength of determination, decision and will are stated. Paying attention to the separation of principles and stages of issuing a verb in moral and religious categories such as repentance, piety, patience, asceticism, etc. can clarify the way to identify various obstacles to the realization of righteous action (moral act) and the method of eliminating them. Educational strategies to strengthen and correct cognition, enthusiasm and determination, and therefore its explanation is essential

The presence of illegal citizens in Alborz province and the problems arising from their identification have prevented their crimes, especially murder, from being affected by various factors. Accordingly, the present study explored the factors affecting homicide by illegal nationals with an emphasis on crime prevention in Alborz province.

The present study is applied in terms of purpose and qualitative and exploratory in terms of data nature. There were 13 participants in the research, managers and experts in the field of murder of Alborz Province Intelligence Police, judges and professors of criminology in Alborz Province. Targeted participants were selected and interviews continued until theoretical saturation. Research data were collected using semi-structured interview tools. Validity and validity of research data were performed based on three indicators: "transferability", "reliability audit" and "verifiability". Content analysis method was used to analyze the data.

The findings of the study include the achievement of 54 basic themes regarding the factors affecting the murder of unauthorized citizens and disciplinary prevention strategies that were organized in the form of 12 organizing themes and 2 comprehensive themes.

Factors affecting murder in the present study include control factors (weakness of regulated entry and exit of citizens to the country), identity factors (lack of clear identity), psychological factors (sense of revenge), cultural factors (honor bias and cultural differences) and factors Economic (extortion from the employer and greed for the property of the owners), was obtained. Also, crime prevention strategies were organized in three categories: social, situational and criminal.

Cyanuric triazide is an environmentally friendly explosive organic compound that can be used as a primary explosive in the construction of detonators. The decomposition of this compound produces a number of high-energy nitrene intermediates. This compound is decomposed after the explosion under vacuum into molecular nitrogen and cyanogen. In this article, the density functional theory (DFT) and B3LYP/6-311++G(2d,p) method were used for the thermodynamic study of decomposition reactions of cyanuric triazide. The thermodynamic constants such as total energy, internal energy, enthalpy, entropy, and Gibbs free energy were calculated for these reactions in the gas phase and solution. A range of solvents with different polarities was studied. Also, the effect of temperature on the thermodynamic constants of the reactions was investigated. The results showed that decomposition reactions of cyanuric triazide to nitrene intermediates are endothermic, while decomposition to cyanogen is very exothermic. All of these reactions are associated with increasing entropy (increasing disorder) and decreasing Gibbs free energy (spontaneous) across the reaction. The ΔG value of all reactions decreased with increasing temperature, which indicates the progress of reactions at higher temperatures.

In order to determine the political and social orientation of the newly established constitutional system, Ali Akbar Dehkhoda has expressed a special reading influenced by the ideology of social democracy. Therefore, the main issue of the research is what was Dehkhoda's understanding of the idea of social democracy and how did he combine it with Islam and Iranian traditions? According to the findings of this study, in Dehkhoda's system of thought, democracy in the form of national government is based on a democratic and social vision. He emphasizes components such as the sovereignty and government of the people, independence, freedom and legal equality of individuals, and considers the realization of these matters as a necessary condition for the transition to the period of progress. In addition, socialism (in the form of a justice-oriented and egalitarian system) has been mentioned as the ultimate goal and horizon of this political system, which will be achieved gradually and through reform of the status quo. In addition, Dehkhoda, by establishing the issue of Khatamiyyah and a new understanding of religion in the form of a monotheistic worldview, has combined socialism with a monotheistic vision and made it the theoretical and philosophical basis of his reading. His reading seems to be based on a combination of these three aspects. Although the evidence shows, this integration has not been able to establish a natural and organic connection between these aspects and to establish a new discourse; but this effort can be considered as the starting point of the idea of ​​creating a national and religious social-democratic discourse