مهدی عبادی

Aristotle, in addition to philosophy and logic, has also paid attention to the subject of ethics. The ethics endorsed by Aristotle is virtue-based, a virtue that should be sought at the midpoint, avoiding excess and deficiency. The main question of this study is whether the ethical educational foundations proposed by Aristotle are free of flaws and can be considered a complete and recommendable moral model. For this purpose, Aristotle's accepted principles from the Nicomachean Ethics have been extracted and evaluated using content analysis methods. The findings of this research indicate that criticisms of Aristotle include: lack of attention to the origin and return, incomplete anthropology, failure to assist and guide his audience in identifying the midpoint which is virtue, and lack of providing methods and strategies to achieve virtues. Therefore, Aristotelian ethics is neither without flaws nor completely aligned with Islamic ethics.

Verse 37 of Surah Al-Baqarah briefly describes the repentance of Prophet Adam (pbuh). In the hadith and exegetical sources of both Shia and Sunni traditions, there are quotes that, despite differences in wording, convey a unified theme indicating the specific manner of Prophet Adam’s repentance, namely his seeking intercession through Prophet Muhammad (pbuh) for the acceptance of his repentance. Although this issue is mentioned in significant works such as Al-Mustadrak by Hakim al-Nishaburi and is widely accepted as something certain among Muslims, Wahhabis, following figures like Ibn Taymiyyah, have denied this account and raised doubts about the authenticity and content of these hadiths. Using a library sources and a descriptive-analytical method, this study aims to address and respond to the most important Wahhabi objections regarding the authenticity and meaning of intercession hadiths, particularly the hadith found in Al-Mustadrak by Hakim. Given the high level of fame and credibility of the hadiths concerning Prophet Adam’s seeking intercession through Prophet Muhammad (pbuh), their content is reliable. Moreover, the objections raised by Wahhabis regarding their authenticity are either baseless or at least scientifically unjustifiable. Therefore, firstly, seeking intercession through the prophet is permissible, and, secondly, this permissibility extends to those who lived before him. Consequently, it logically applies to the time during his life and after as well.

Roland Barthes’ theory of the “Death of the Author,” proposed in 1967, is considered one of the pivotal theories in literary criticism and semiotics. Emphasizing the independence of the text from the author’s intention and the active role of the reader in creating meaning, this theory introduced a novel approach to interpretative methods. The present article examines the influence of this theory on Qur’anic exegesis and demonstrates how Barthes’ ideas can be applied in contemporary readings of the Qur’an. Using a descriptive-analytical method, this study comparatively analyzes Barthes’ theory alongside Qur’anic interpretative approaches and evaluates the challenges and opportunities of this framework. The findings indicate that although the theory offers significant potentials for dynamism in interpretation, it conflicts with certain epistemological prerequisites related to divine discourse. Within the ontology of understanding, interpreters can present diverse interpretations of the Qur’anic text; however, such interpretations lack validity if divorced from the divine intended meaning. Regarding linguistic polysemy, Barthes’ emphasis on the self-sufficiency of language and its network of signification aligns with the semiotic structure of the Qur’an. Nevertheless, the absence of a framework to stabilize meaning may risk uncontrolled and excessive semantic plurality.

Individual desires and motivations vary among individuals based on their distinct temperaments.

This study aimed to examine the relationship between temperament and academic motivation in medical students at Shahroud in the academic year 2021-2022. University during the 2021–2022 academic year.

This descriptive-analytical study was conducted using a simple random sampling method on 300  medical students at Shahroud University during the 2021–2022 academic year. Data were collected through demographic, temperament and academic motivation questionnaires. After data collection, the information was entered into SPSS 18 and analyzed using descriptive and analytical statistics, with a significance level set at (P<0.001).

The findings of this study indicated that among the 300 participating students, the majority belonged to the 18–21 age group (61.3%)184, were female (62%)186, resided in dormitories (68%)204, and were single (93% ) 279. Additionally, 136 students (45.3%) were studying medical subjects. A significant relationship was found between gender and academic motivation. Regarding students' temperament, in the cold and hot spectrum, the majority (60%, n =180) had a moderate temperament, with a mean score of 16.56 ± 24. and In the dry and moist spectrum, 36.7% (n = 110) had a moderate temperament, with a mean score of 4.15 ± 6.The overall academic motivation score of students was 117.06±24.36. A positive and significant correlation was observed between hot and cold temperament and academic motivation. Whereas a negative but non-significant correlation was found between dry temperament and academic motivation. (R=-0.248)

The findings of this study indicate that temperament can play a crucial role in determining an individual's level of academic motivation. It is recommended health policymakers and education officials utilize traditional medicine principles and temperament strategies to enhance academic motivation among students.

In the 7th and 8th centuries H, the prevailing conditions in the Islamic world influenced the urban developments of Muslims within the context of the Hajj pilgrimage. During this period, Muslim rulers focused on urban developments in the Hijaz region with the aim of asserting their sovereignty and superiority over others, utilizing the obligation of the Hajj pilgrimage to legitimize their rule. This historical research, which is structured based on a descriptive-analytical approach, proved that the Mamluks, after reviving the Abbasid Caliphate in Cairo and assuming the title of “Servant of both Holy Mosques”, demonstrated significant attention to Mecca and Medina. Their claim of ownership over the Hijaz region hindered the presence and urban developments of rulers and Muslims from other parts of the Islamic world, exclusively prioritizing the reconstruction of Masjid al-Haram and Masjid al-Nabawi, establishing welfare facilities in Hijaz and along pilgrimage routes, and accommodating pilgrims. Furthermore, by leveraging the Hajj pilgrimage, they solidified their rule and gained popular acceptance. Similarly, with the Ilkhanate conversion to Islam, they also sought to play a decisive role in the pilgrimage of Muslims from Eastern regions of the Islamic world and Hijaz by emphasizing the legitimacy aspect of Hajj. As the political dynamics shifted, the rivalry between the Mamluks and Ilkhanate gradually transformed into a competition on cultural and urban developments in Mecca and Medina.

The Mawlawi Order, attributed to Jalal al-Din Muhammad Balkhi (Rumi), held a prominent position in the politics and society of the Ottoman government. However, in the 11th century AH, the Kadızadeliler movement emerged, influenced by Salafi ideas, with the goal of fighting innovation (bid‘ah) and promoting religious reform. The Kadızadeliler scholars, by gaining influence in the Ottoman government, advanced their hostile actions against Sufis, especially the Mawlawis, believing that Sufism was far removed from true Islam. They claimed that the Mawlawis, through practices such as the Sama and dance, had fallen into heresy and infidelity, and that the problems facing the Ottoman state were a result of such innovations. In response to this extreme ideology, the Mawlawis defended the cultural legacy of Mawlawi.This study, employing a descriptive-analytical approach, examines how the Mawlawis confronted the ideas of the Kadızadeliler movement in the 11th century AH. The findings of the research indicate that, with the support of the Ottoman government centered in Istanbul, the Kadızadeliler movement contributed to weakening Mawlawi cultural legacy within Ottoman society. In response to these challenges, the Mawlawis, particularly Ismail Rusuhi Ankaravi, defended the ideas, customs, and principles of the Mawlawi Order through scholarly and cultural activities. As a result of these efforts, Mawlawi's cultural legacy was revitalized and continued to thrive with even greater popularity, much like in the early centuries of the Ottoman government.

Cacti are among the most important and diverse plant families cultivated worldwide for various purposes, including food, medicine, cosmetic, and ornamental. To investigate the growth and physiological changes of Opuntia cylindrica under the treatment of auxin (IBA), cytokinin (Kin), and gibberellin (GA) hormones in concentrations of 250, 500, and 1000 mg/L, this study was conducted in a completely randomized design in the greenhouse of Islamic Azad University, Gorgan branch in 2020. The IBA treatment not only did not cause a significant change in the fresh weight (FW) and height, but also had no significant effect on the content of pigments, sugar, soluble protein, and phenolic compounds except flavonoids, the activity of phenylalanine ammonia-lyase (PAL) and superoxide dismutase (SOD) enzymes. But the treatment of cactus with Kin was caused a significant increase in FW, content of soluble protein, phenolic compounds, and increase the activity of PAL, SOD, and peroxidase (POD) enzymes. GA treatment caused a decrease in FW by 14 and 23%, a significant decrease in the content of pigments Chl. a by 31 and 70% and Chl. b by 37 and 68% and POD enzyme activity by 60 and 50% at 500 and 1000 mg/L, respectively. While the content of phenolic compounds and the activity of PAL and SOD enzymes were significantly enhanced. It seems that Kin at the concentrations of 500 and 1000 mg/L was the best treatment for reinforcement of the growth of O. cylindrica with high phenolic and antioxidant capacity. On the other hand, the decrease in FW and the content of chlorophylls in plant treated with GA, indicated the presence of stress in the plant, and the increase in the content of phenolic compounds and the activity of antioxidant enzymes specially at concentrations of 500 and 1000 mg/L probably moderated the stress.

The issue of sociability in the space of mosque-schools is important in order to increase interactions and scientific advancement of students in scientific debates. In this research, sociability has been investigated in the secondary territories of the mosque-schools of Imam, Mala Abdollah, Hakim, Chaharbagh and Surkhi in Isfahan. This research seeks to answer the question, what is the sociability of the spaces in the secondary territories of Isfahan mosque-schools in the Safavid period with regard to the spatial configuration?

The research is of an applied type and the research method used in this research is a historical interpretation based on a case study and the analysis of the samples is comparative reasoning (part to whole) which is evaluated quantitatively. Presentation of the results has been done using the analysis of statistical data extracted from "E-Graph" software using the "Space Syntax" technique. By quantitatively analyzing the results of explanatory diagrams and graph software, the findings have been extracted and analyzed in the form of logical reasoning.

In order to investigate the sociability of the secondary territories in mosques and schools, among the components of the space syntax, which includes relative depth, spatial order, communication and connectivity, more connectivity, more sociability in the space, and spaces with more depth than characteristic They have privacy.

The analysis of the findings of the research shows that in the studied mosque-schools, the middle space (the courtyard of the mosque-school), which is a secondary territory, has the highest level of sociability among other spaces, and the results also show Among the spaces of the secondary realm in the mentioned mosque-schools, the courtyard of the Chaharbagh mosque-school has the highest level of sociability.

Methodological studies of Qurʾānic exegesis (Arabic: تفاسیر, tafāsīr is the plural form for tafsīr) are one of the necessities of research in the field of Qurʾānic studies, which in addition to helping to better understand and make more use of these tafāsīr, also provide the ground for a more accurate pathology of these works. This article, by collecting library resources and a descriptive-analytical method, compares the two tafsīrs of al-Durr al-Manthūr Fi Tafsīr Bil-Maʾthūr (Arabic: الدر المنثور فی التفسیر بالماثور, lit. is the scattered pearls: intertextual exegesis) and Jāmiʿ al-Bayān ʿan Taʾwīl āy al-Qurʾān (Arabic: جامع البیان عن تاویل آی القرآن, lit.  is the collection of statements on the interpretation of the verses of the Qurʾān) and tries to more accurately identify their method. These two mufassirs (Arabic: مفسر; plural: Arabic: مفسرون, romanized: mufassirūn, commentators) have a common opinion in adhering to the narrative exegetical method, but the exegetical method in al-Durr al-Manthūr is pure narrative and Jāmiʿ al-Bayān is religious circumstantial narrative (exercise of opinion). In addition, there are differences that can be seen in the exegetical books of these two commentators for the use of the tafsīr method, aḥādīth (Arabic: احادیث, singular: ḥadīth, traditions and narrations), the permissibility of ijtihād (Arabic: إجتهاد) in the tafsīr of the Noble Qurʾān, et cetera. This article after semantics and the literature review of the research introduces two tafāsīrs, expresses the interpretive method of the two mufassirs, the advantages and shortcomings of the two tafāsīrs, and finally, methodological and fundamental differences and commonalities between the two tafāsīrs.

The present study investigates the effect of nitrogen fertilizers on growth indices, chlorophyll content, protein of the aerial parts, and the amount of potassium and phosphorus in the roots and aerial parts of Euphorbia tirucali. Plants obtained from seven-month cuttings, spent a period of four months in soil without fertilizer (control) or in twelve treatments including biofertilizer containing Azotobacter crococum, urea fertilizer and four common types of NPK fertilizer in two concentrations of 2 and 4 g / l in complete randomized blocks in the greenhouse of the Islamic Azad University of Gorgan from the beginning of March 2019.The growth indices including the dry and fresh weight of the plant, roots and shoots as well as the ratio of fresh and dry weight of the root to the plant have been studied.The results of the present study showed that, contrary to expectations, chemical fertilizers, especially urea, mostly reduced the growth indices and especially the growth of the root system. Biofertilizer also did not improve growth indices compared to the control. Also, the use of these fertilizers did not increase the protein content of the aerial parts. Despite the increase in root potassium in some treatments or the increase in phosphorus transfer from root to shoot in most treatments, the correlation study showed that changes in root potassium or shoot phosphorus content were not correlated with growth changes. However, increase in shoot phosphorus showed a significant positive or negative correlation with shoot chlorophyll a and b content, respectively. Changes in chlorophyll content also had a negative correlation with root system development. The need to reconsider the cost of nitrogen fertilizer for this plant is a practical result of the present work.

Folk or rural Sufism, as a significant Sufi movement in Ottoman Anatolia, had a pronounced presence from the early days of the Ottoman state and society. By the mid-9th century Hijri, the legitimacy of Ottoman sovereignty gradually diminished among the adherents of folk Sufism. Although Ottoman policies towards the semi-nomadic and nomadic Turkmens of Anatolia, who followed this Sufi movement, played a significant role in their divergence from the Ottomans, the attractions of the Safavid movement also had an influential effect on their orientation. This study seeks to identify the main historical factors influencing the convergence of Anatolian Sufi Turkmens with the Safavids. The findings suggest that the Turkmens’ inclination towards the Safavid call was rooted in their spiritual affiliation with the Safavid order and the positive factors present in the Safavid movement. Specifically, under the leadership of Khwaja Ali, the Safavid order adopted a more popular and public-friendly face. This transformation was a crucial factor in the significant shift of folk Sufi followers towards the Safavids. With the propaganda efforts of the Safavid caliphs in Anatolia, many Turkmens were attracted by positive elements in their call, such as ghaza (religious wars), jihad, the leadership of the Safavids, and their respect and attention to Turkish identity and language, eventually aiding their leader Ismail Mirza in establishing the Safavid state. Evidence indicates that the Hurufis, who had previously bonded with the Safavids before spreading in Anatolia, found a new connection with the Bektashis in the 9th century Hijri, which facilitated their link to the Safavids. This paper will employ a descriptive-analytical method to explore the factors influencing this convergence

In current studies and texts, although the term “Ottoman Empire” is more commonly used to refer to the Ottomans, there seems to be some confusion about the name of this Muslim dynasty, especially since this title does not align with sources from the Ottoman period. This can mean that a serious reconsideration in this area is necessary. Examination of historical texts, historical writings, and Ottoman-era sources indicates that based on common naming patterns in Islamic states, the name “Āl-iʿOt̲h̲mān” was prevalent for this dynasty throughout its history. Following the transformation from Ottoman Beylik to the Ottoman state, the term “Dewlat-i ʿOt̲h̲māniyyah” also became popular in historical works and sources from the second half of the 8th century after Hijrah. Additionally, in Persian sources and sometimes in Ottoman Turkish, the name “ʿOt̲h̲māniyān” is also visible. However, in later periods of the Ottoman era, the term “Dewlat-i ʿĀlīyyah ʿOt̲h̲māniyyah” was more commonly used in historical texts and sources to refer to this ancient dynasty, and it was more prevalent in official documents and government insignia. This title likely corresponds to the meaning of “Ottoman Empire” in Western historical works, where its use was often deliberate. Therefore, it seems that using “Dewlat-i ʿOt̲h̲māniyyah/Ottoman State” instead of “Ottoman Empire” in current studies would be a more appropriate and accurate designation.

The Burda, believed to be the mantle of Prophet Muhammad (PBUH), is claimed to have served as a symbol of legitimacy for Umayyad and Abbasid caliphs during investitures and other significant events. According to the prevailing narrative, the Burda was passed from Ka’b bin Zuhair to Mu’awiyah and subsequent Umayyad caliphs, eventually reaching the Abbasids, where it remained in Baghdad until the end of the Abbasid Caliphate. It is further asserted that the relic was transferred to Egypt and ultimately to the Ottomans, where it resides today. While the Burda’s fame and significance are widely recognized, its origin and historical trajectory are subjects of considerable debate and uncertainty. This article employed a descriptive and analytical approach, gathering textual data from historical sources through documentary methods coupled with a critical evaluation of relevant scholarship. It investigated the reliability and trustworthiness of the historical narrative concerning the Burda attributed to Prophet Muhammad (PBUH), examining the content of historical texts. The research revealed that this narrative was absent from early historical sources and was fraught with inconsistencies regarding its origin and accessibility. It argued that the caliphate's pressing need for such a symbol had led to the perpetuation of claims about its existence and authenticity, which were reflected in historical texts. Consequently, contemporary researchers had often accepted this narrative uncritically.

Imam Khomeini's first political move and confrontation with the Taghut government was to oppose the approval of the state and provincial associations bill. Of course, it is not that the imams started their political activities after the death of their teachers, namely Ayat Azam Borujerdi and Kashani, but these activities can be observed and observed years before 1341. This article aims to answer these questions by looking at the Imam's political leadership in this matter, firstly, what are the most important components of his management in guiding the people, which ultimately led to the victory of the uprising and the cancellation of the vote of the bill, and secondly, is this component They are only in the field of political thought or management science and sociology or they are completely based on Islamic ethics and education. The research findings that have been analyzed by the method of library collection with a descriptive-analytical approach; It shows that Imam's political management and leadership is based on the principle of task orientation and therefore on components such as; Continuous monitoring of political issues, not procrastinating and avoiding delays in action, following the principle of consultation in affairs and using the minds of others, the need to move based on a plan while trusting in God, relying on collective movements and avoiding individual actions and perseverance until Achieving the goal and result is based.This article is an answer to the question of how Imam Khomeini coordinated Islamic ethics with political leadership, but gave it the color of unity and objectivity. In order to prove this claim, we point to a specific period of Imam's political management in a descriptive-analytical way. A period of two months, which is considered the first bold political movement, but in opposition to the tyrants of their era, and examining this movement as a small and yet complete model introduces us to all the important components of their management during their leadership.

Of course, the expression "Azkarwa Mutakam Balkhair" is not mentioned in the sources of Al-Furiqin as a narration, although its content is mentioned in numerous narrations in the books of Sunnis. The result of this article with descriptive and analytical method is that; The evidence of these hadiths in the Hadith gatherings of Ahl al-Sunnah is flawed and is not accepted. Also, regarding the meaning and content of the hadiths, there is confusion and disagreement on this issue, and no unified view is presented; That is, it is sometimes said that it is meant to express good and to forbid the expression of evil so that the living are not bothered by the relatives of the dead. Sometimes it is said that it is because of the sanctity of occultation, and sometimes it is said that it is because of expressing good prayers for the dead, or it is said because he is involved in his actions and we are not the accounting God to judge, etc. Therefore, there is only one possibility that this narration indicates that it is improperly taken and used to purify evil people, which is also against the Qur'an and correct narrations from Sunnis themselves. The pronouns of the audience in these narrations determine the meaning of these narrations. are excluded from these narrations. There is also a possibility that these hadiths were brought up from the reference area and entered the hadith sources.

During the Qajar era, Iran's growing engagement with foreign nations led to Guilan being designated as a border territory, primarily due to its unique geographical conditions. The region's fertile soil and abundant water resources for agriculture attracted significant political and commercial interest from abroad. As Guilan's prominence increased in political, commercial, and social spheres during this time with multiple foreign consulates established in Rasht, the local population experienced a notable influx of foreign nationals. This foreign presence and support for their citizens' interests in Guilan led to various outcomes, including some residents accepting foreign citizenship. This socio-political issue prompted protests from a coalition of freedom advocates and open-minded locals in Guilan, leading the Qajar government to implement measures aimed at preventing the persistence of this phenomenon. This study employed a historical approach and a descriptive-analytical method to explore the adoption of foreign citizenship among Guilan's populace during the Qajar period from 1882 to 1921 AD (1300-1339 AH). It investigated the emergence of this phenomenon, elucidating both the efforts of foreign entities to recruit Guilan citizens and the Qajar government's measures to mitigate this societal trend. The research findings identified key factors contributing to residential migration, including the influx of foreign nationals to Guilan, extensive support from governments like Russia and the Ottomans for their citizens, inadequate support from the Qajar government for local residents, and the poor conduct of governors and local leaders.

The victory of the School of Ijtihād over the Akhbārīs school is above all influenced by the scholarly power, eloquence, and mentorship of Vaḥīd Bihbahānī.  The type of Ijtihād formulated by him was never a continuation of Muḥaqiq Ardibīlī’s thought pattern, but rather accompanied by developments in the acceptance of repots. In facing the Akhbārīs, he acknowledged Ijtihād as an offspring of the needs of the scholarly community, putting emphasis on the credibility of Imāmī books instead of the apparent reliability of narrational sources. The main question of this research is to recognize Vaḥīd Bihbahānī ‘s main criteria in dealing with Ḥadīth, and to investigate how he formulated his approach. The theory of Blocking (ʾInsidād) was his most important tool in expanding the scope of accepting reports. Based on this theory, he would justify the authority of reliable, good, and strong reports as well as that of authentic news. Similarly, he would even consider suspicion enough to prove the reliability of the narrator. Later experts did not approve of this theory. Another important tool employed by Vaḥīd Bihbahānī in expanding the scope of accepting narrations was to compensate for the weakness of the document through the actions of Aṣḥāb (companions). Therefore, by proposing the theory of ʾInibār, he considered only weak non-compelled reports as invalid among the four categories of Ḥadīth (authentic, good, reliable, and weak).

This study was conducted to investigate the effect of auxin and gibberellin on Euphorbia trigona Mill. in a randomized complete block design in 2020, and in greenhouse conditions. One minute pretreatments including auxin regulators NAA, IBA and IAA at a concentration of 500 mg / l and treatments containing GA, IAA, IBA and NAA, 250 mg / l were compared with each other and with control plants. Stems and roots fresh weight, dry weight, dry weight percentage, total photosynthetic pigments content as well as total terpenoids were measured. Fresh and dry weight and the percentage of dry weight of stem did not show sensitivity to the treatments and pretreatments, and the effects were not significant. NAA treatment had the most positive effect on roots fresh and dry weight, although the percentage of root dry weight was not significantly affected by the treatments. The highest significant increase in terpenoid content was observed in NAA treatment and NAA and IBA pretreatments. GA treatment had the most positive effects on the content of each of chlorophylls a and b, total and carotenoid content. In terms of effect on photosynthetic antenna composition, the most positive effects on the ratio of total chlorophyll to carotenoids were observed in GA, NAA, IAA and IAA pretreatments. IAA treatment also showed a significant increase in chlorophyll a to b ratio. The correlation between growth parameters with each other and also the correlation of chlorophyll content with each other and with carotenoids was positive and significant. However, the correlation of terpenoid content with none of the other traits was significant. On the other hand and from an application point of view, based on gas chromatography-mass spectrometry measurements, naphthalene-acetic-acid treatment was effective in severely increasing the content of valuable medicinal compound, bis-2-ethylhexyl phthalate, compared to the control.

Sublime peace is considered an essential component of both individual and societal well-being indicators, and peaceful coexistence is a facet of spiritual health. The need for enhancing the quality of spiritual health necessitates the extraction and application of spiritual and cognitive teachings from our religious texts. In light of the emphasis by Imam Ali (peace be upon him) in Nahj al-Balagha on cultivating this ethical virtue, this descriptive-analytical study explores the dimensions of peacefulness in personal and social realms. The most significant dimensions include: refraining from asserting one's rights for the sake of the interests of Muslims, treating one's adversary kindly, honoring citizens, maintaining secrecy, emphasizing human dignity, preventing discord, practicing moderation and flexibility while remaining firm, constructively criticizing enemies, avoiding coercion and compulsion in allegiance, engaging in dialogue, negotiating with critics, fostering a constructive relationship between the community and the Imam, pardoning covenant breakers at the beginning of caliphate, recommending clemency for wrongdoers, forgiving covenant breakers, displaying patience, and respecting the social rights of opponents. Scrutinizing the words for 'moderation' and 'peacefulness' reveals that moderation entails companionship based on interest and necessity, whereas peacefulness involves a deeper relationship intertwined with peace, tranquility, and willingness. From the life of Imam Ali (peace be upon him), it is evident that peacefulness and adaptability are positive attributes that contribute to spiritual well-being, distinct from aimless compromise and passive compliance. Peacefulness and harmony, in their rightful places, signify perfection, while strategic accommodations and opportunistic maneuvers are considered movements on the path of ascent and decline.

One of the verses whose interpretation has been the point of disagreement of the commentators is the phrase "وعلی الذین یتیقونه" in verse 184 of Surah Al-Baqarah. Since the verb "yatiquna" is used positively in this verse, it has challenged the commentators to understand the phrase. The present article, which has been done by descriptive-analytical method, seeks to provide a more accurate understanding of the verse by retrieving the evolution of the understanding of this verse and retrieving the necessary data to correctly judge the conditions and exceptions of fasting in the Qur'an. Slowly Through the studies conducted in this research, it became clear that according to the time course from the first century to the present era, in order of the understanding of the commentators, topics such as; The difference between the recitation, the hypothesis of abrogation, in the appreciation of the negation letter or verb "Kanwa", the expression of the examples of "Yatiquna" and the explanation of the exact meaning of this article in the verse have been discussed. Among these views, the efforts of recent commentators in the fourteenth and fifteenth centuries to understand the verse have contributed greatly to the correct interpretation of the verse. These efforts have been through the discovery of the semantic truth of "Yatiquna", which has led to the comparison of the difficulty in the article "Yatiquna" and has been mentioned in the views of commentators of the Companions such as Ibn Abbas.

The famous hadith "May God curse the Jews and the Christians take the graves of their prophets to the mosques" which the Prophet of Islam uttered in the last days of his life has been mentioned in many Shiite and Sunni hadith sources and there are two interpretations of it; Relying on their own principles, the Salafis have given a wide interpretation of this hadith, based on which they have accused many Muslims of polytheism for building shrines and memorials on the graves of religious leaders; But the Republic of Muslim scholars, having been satisfied with the certainty of the appearance of the narration and the avoidance of analogy and generalization of the ruling, have considered only those who are deliberately exaggerated and worship the saints of God beside Him. It is worth mentioning that providing a correct and documented interpretation of such religious texts is the best way to deal with the phenomenon of Takfir.

In the 7th and 8th centuries AH, as a result of the conflict and hostilities of powerful tribes throughout the Islamic world, cultural and civilizational relations faced serious problems.  But Hijaz played an important role in enriching these relations, as during the pilgrimage, Mecca became a center for the cultural and civilizational continuity of the Islamic world. Along with all other active and influential cultural factors  karevansara (inn) also played a role in this matter. According to the findings of this historical research, the inns of Hejaz, as welfare centers, raised the position of cultural and civilizational institutions, numerous people from the East and West of the Islamic world knew about the construction of these inns in the cities of Mecca. and Madinah. Allocating significant endowments to these inns and in some of them providing facilities such as libraries, made the inns of Hijaz (the cities of Mecca and Medina) scientific and educational centers. Therefore, during these two centuries, in addition to increasing the social role of the inn in the Hijaz, these buildings played an important role in terms of education, science, and culture, and especially, in establishing cultural and civilizational relations in different regions of the Islamic world

Social health is one of the emerging concepts that has been considered by thinkers in the field of theory and policy. Social health refers to the concept of social capital of the citizens and institutions of a society. In other words, the higher a person's motivation to communicate and the greater the number of connecting lines between the individual and society, the better the social health of the individual and society. The aim of this study was to investigate the factors affecting social health in the Qur’anic lifestyle from the perspective of the Supreme Leader.

In this study, through the compilation of a library and a descriptive-analytical method, the effective components for social health in the Qur’anic lifestyle from the perspective of the Supreme Leader were investigated.

Based on the research findings, the components affecting social health in the Qur’anic lifestyle from the leadership perspective included two direct and indirect parts. In the components affecting social health in the Qur’anic lifestyle from the perspective of the Supreme Leader, seven key components were identified, namely: spiritual health, moral health, physical health, mental health, spiritual health, faith health, and religious health.

If we take inspiration from these statements and put them at the forefront of our work, we can hope for a transcendent lifestyle and a healthier society.

The simultaneity approach of semantics is an attempt to represent Quranic concepts, because the words in the Qur'an reveal their true meaning from the sum of intertextual connections in the form of a semantic network. The present article, which was written using library sources and descriptive-analytical method, seeks to first examine the root of the word family of "Ghabr" in the Qur'an. Then the accompanying concepts of Ghabirin will be studied. The result of Quranic data showed that roots such as; Nejat (Salvation), Ajz (impotence), Ghadera, Dhagha, Khawf and Hozn are companions in the verse with the word Ghabirin. Companion words related to the word Ghabirin with an intra-sura approach include roots such as Ghava, Khabora, Zolm, Dhalla, Su’, Fatana, Gha’ada, and zayyana. It seems that only equivalents such as Remainders, remnants, and survivors, which are generally mentioned in translations, are not enough to replace Ghabirin, and it is better to replace it with the equivalent word "infamous", to include all the descriptions and unpleasant examples that exist in Ghabirin's conceptual relationships. Also, the meaning of “remaining the effect” that exists in the root of “Ghabr” is better relevant with the “remaining of the bad name”, which was the negative effect of the actions and behavior of the people of Lot, so that history will always remain eternal for them.

The Islamic society faced severe deviations after the passing of Prophet Muhammad (PBUH). These deviations led Imam Ali (AS) to criticize the previous caliphs and the influential figures of society. Therefore, from the beginning of his own caliphate, he initiated fundamental political reforms. The main purpose of the present study is to explore the political strategies proposed by Imam Ali (AS) for transitioning from a society of the Ignorance to an Islamic society. Imam Ali (AS) implemented reforms in two fundamental areas to prevent deviations; rectify the Islamic society, and eradicate the practices of ignorance. He introduced the qualities of Islamic rulers and officials, as well as a method of governance, to foster social cohesion. Imam Ali (AS) emphasized the selection of rulers and leaders based on the principles of the Quran and the Sunnah of  Prophet Muhammad (PBUH). These selections should have public acceptance and be in accordance with the Quran and the Prophet's traditions; Imam Ali (AS), was the most informed and influential person about the Quran and the Prophet's Sunnah.