رضا رمضانی

Fa`iliyat in prepatetic philosophy is ontologically based on the principle of homogeneity, sinkhiyat, and it seems that avicennian interpretation of sinkhiyat is based on essential knowledge in the existential relationship between all the higher principles and the beings of the world, especially between the Creator, the system of creation and between the self. Its human and plant and animal powers have been influential. According to Avicennian ontological macro rules, the present essential knowledge is based on the principle of senkhiyat and the relationship between the creational activity and actual essential knowledge is a cause-and-effect relational existence, and the Divine fa1iliyaht and the human soul as fa`ili bi`l`inayah, and give existence to the creation and human powers In this way, this macro rule in Avicennian wisdom does not mean the inherent inclusion of the cause in relation to the perfectional attributes and the combined existence of the effect in order to prove the personal unity of the existence of the cause and the effect. Rather, this rule results in a kind of constructive unity in the sense of the unity of existence and the existing plurality regarding the existence of the supreme necessary being and possible beings and the objective reality of the human soul and its physical powers. This common interpretation in the rule of senkhiyat has caused the knowledge of the human soul to be one of the most important way for one`s knowledge of God and His grace.

The principle of agency is the ontological foundation of Masha's philosophy and it seems that the interpretation of Sinavi's agential causation is in the existential relationship between all supreme principles and subaltern beings, such as the ontological relationship between the burden of transcendence and the system of creation and the existential relationship between the single human sou l. And its powers have been the influence of passage. The causality based on the causality between the causes and causal factors completely excludes the substantive relationship and the plurality of isolation between these objective facts and proves the doubt and existential difference between them. Of course, according to the macro-ontological rules of agency, it is necessary to have non-alien variables of cause and effect, and it makes supreme principles non-alien and non-alien from their causes and gives relational existence to the causes. In this way, the personal unity of the existence of the cause and the multiplicity of the quality of the effect cannot be proven in Sinavi's wisdom, but a kind of constructive unity, meaning the unity of existence and the existing multiplicity, can be found in some of the ontological topics such as theology and anthropology of him and his co-thinkers.

Sheikh e- Mufid (413 A. H), one of the greatest Shia rationalist scholars in time of Buyids (320-447 A. H), has compiled some books on various sciences including history. Al-Irshad is one of his famous and reliable books regarding the infallible Imams (PBUT), part of which is devoted to the uprising of Imam Hussain (PBUH). The style of writing in this book is on the basis of some criteria such as: considering rationalism, realism, avoiding exaggeration and pretending as oppressed. The following article studies the application of these criteria on the martjdom of Imam Hussein (PBUH) in al-Irshad and it has concluded that Sheikh e- Mofid has left aside some of the famous historical reports about this issue based on his own criteria, and sometimes it has not adhered to these standards

 Hajj and Hajj pilgrimage were of Hosseinieh Ershad’s undertakings during the Pahlavi era; so that a unit with the same title was working under the supervision of Hosseinieh. Referring to written documentation and interviews with Hosseinieh Ershad’s personnel, this article focuses on Hosseinieh’s participation in the Hajj pilgrimage of Iranians during the Pahlavi era. Holding Hajj ritual training classes for pilgrims, organizing Ḥajj al-Tamattuʿ pilgrimage caravans, introducing and visiting Islamic historical monuments in the Arabian Peninsula, teaching the history and Sirah of the Prophet (PBUH) in Hosseiniyah, and teaching Hajj philosophy and analytical rituals were among the activities of this institute. The beneficial impacts of these measures were clearly seen during Hosseinieh’s five-year participation in the Hajj program.

Religious identity means a sense of commitment to religion; Belonging to a religious community and belonging to a nation to which they adhere is defined and is considered as one of the most important factors in creating social consolidation and cohesion. Due to the importance of the issue of religious identity, on this basis, the present study was conducted with the aim of sociological study of the factors affecting the formation of religious identity of female high school students in Boroujerd. The statistical population is all female high school students in this city. To calculate the sample size, 383 people were selected through Cochran's formula and multi-stage cluster sampling method was used. The research tool used was a researcher-made questionnaire. Data analysis was used at two levels of descriptive statistics and inferential statistics. There is a significant relationship between a high school girl in Boroujerd.

Paying attention to the meanings and evolution of some words and researching in such cases leads to providing a correct understanding of religious texts. Among these cases, we can mention the meaning of "Azar Buhen" in the verse of Nashuz. Many translators and commentators of the Qur'an have translated and interpreted Zarb here as meaning "beating and corporal punishment", while dictionaries do not mention the meaning of "beating" or "beating" is one of the sub-meanings of "Zarb". In the Holy Qur'an, the word "Zarb" and its derivatives are used in different meanings, and in the narrations from the Prophet of Islam (PBUH), "Zarb" is used to mean non-"beating", and some followers, such as Ata considered the meaning of anger to women from "Zarb" in the verse of Nashuz, and also the many narrations that have been narrated from the Prophet of Islam about the prohibition of beating women, all of which indicate that Zarb in the verse of Nashuz has a different meaning than what translators and commentators have considered. Therefore, it can be said that "Azar Buhen" does not necessarily mean physical beating, but is a kind of treatment of vulgar women.

In the Western world, some have described Islam and its Prophet as warriors, violent, bloodthirsty and cruel and have reduced the status of Muslims to the level of terrorists! However, the truth of the matter is other than this, and the source of this kind of analysis and perception can be considered in the West's enmity with Islam, selective treatment of the manners and character of the Prophet of Islam, and misunderstanding of Islam and lack of comprehensive knowledge of Islam. In order to fulfill his mission, the Holy Prophet put principles and ideologies on his agenda, which played an important role in the spread of Islam in Saudi Arabia and neighboring countries, by creating peace and friendship among the people and establishing peaceful coexistence among the people of that region. Therefore, in order to introduce a comprehensive picture of the Holy Prophet in this article, an attempt has been made to review the methods of the Holy Prophet in inviting him to the principles of Islam and to extract its general principles and doctrines based on Quranic instructions.

The purpose of the present article is to research about the principles of Imam Khomeini’s political ideology. The method of study is descriptive analysis and the results showed that in his doctrine, every political attempt is divided into Godly and non-Godly. He holds that if the attempts of administrators, leaders, social planners and reformers target people’s prudence, spirituality, and convenience, their politics would be recognized as Godly. Therefore, if the leaders adhere to the political traditions of Ahl al-Bayt, their decisions would be for God; otherwise, it would be for evil. Imam Khomeini in some of his speech emphasizes that the main mission of the holy prophets and saints has not been the establishment of a government because they have verily come for the ethical and spiritual treatment and purification of human being. Yet, he acknowledges social administration and political order in human society as a serious and inevitable issue such that he recognizes the Qur’an as a combination of spiritual gnosis and plans for human being as well as a comprehensive book for the governments. He holds that the relation between social verses compared to religious verses in the Qur’an is even more than 10 to 1. Imam Khomeini who considers the Qur’an as the book of law, asserts that the nature of Qur’anic instructions implicitly emphasize the need to government and hence he believes in the necessity of political system and social order for the gnosis growth and spiritual progress of humans.

Although research on the causes of the revelation of Qur'an has been conducted in some ways, but it has not been conducted with the historical approach of research. In this article, the causes of revelation of the Qur'an have been analyzed with this approach. Orientalist skepticism in this regard necessitates investigating this issue. One of the contemporary Orientalists, Andrew Ripin is a figure who in his works, especially in his doctoral dissertation, has dealt with the causes of revelation with an independent jurisprudential approach and in some cases, emphasizes the historicity of the Qur'an. Nasr Hamed Abu Zayd in his book "The Concept of Text" has devoted a chapter to the causes of revelation and in this regard, emphasizes historicity and considers the Qur'anic text as all texts, "cultural phenomena" and "product of interaction with living historical reality" and doesn't consider the causes of revelation nothing but the social context of the verses of the Holy Quran. To answer these doubts, this article emphasizes that the causes of revelation of the Qur'an not only limit the generality and immortality, but to achieve immortality, there is no escape from paying attention to the objective facts of the age of revelation. The criticism of this theory is the lack of attention to the rule of "generality of the word, not specific cause". Despite the special revelation of some verses, the generality of their meanings is certain among the jurists.

Extramarital affairs is one of the most important factors threatening family peace and stability, which has devastating effects on the individual, family and society.
Considering the importance of the role of religion in self-control of individuals and moral and social security of society, the present study aims to investigate the doctrinal and practical dimensions of religiosity of couples involved in extramarital relationships. The data of this qualitative study were collected through semi-structured interviews and the phenomenological method was used to analyze the data.
Using theoretical and purposeful sampling method, 20 couples who have committed adultery at least once in their married life were interviewed.
Findings of the study indicate a lack of practical and belief in the religious values of couples involved in extramarital affairs.
As a result of the weakness of the couple's religious beliefs and entering into extramarital affairs, significant damage is done to the family and society.

In history of Shiism, name of some people has been recorded among Shias and companions of Imams; but when the reasons and the sources that have recorded such names are examined, the opposite of that claim is proven. In many of books, the name of Yazīd b. al-Ḥuṣayn has been recorded as one of Shias of Imam al-Ḥusayn (pbuh) and as a martyr of Karbala, whereas when the documents that have been adduced for proving the martyrdom of Yazīd are critiqued and their historical roots are found, not only cannot his name be considered among the martyrs of Karbala, but also according to the affirmation of old and valid history, Yazīd was one of enemies of Imam al-Ḥusayn (pbuh) who martyred Sulaymān b. Ṣurad after ʿĀshūrā and in Tawwābūn uprising and was alive in the time of ʿUmar b. ʿAbd al-ʿAzīz, the Umawī caliph; thus, to recognize real Shias, it is necessary for sources and documents to be explored according to principles and research rules in history

The collection of events related to the tragic event of Ashura is in need of research and evaluation. The present article puts emphasis on the question in regard with the originality of the grave belonging toHorr Ibn e- Yazid e- Riyahi (56 After Hijrah) and it investigates two viewpoints in this regard. According to Some historical reports, Horr’s pure body was buried in a place famous for Horr’s grave by his tribe after Ashura event and the exhumation of the grave by Shah Ismail (930 After Hijrah) as well as the people’s pilgrimage are the evidence for the truth of their claim. Another viewpoint is that. his pure body was buried in a collective grave with other martyrs in Rozeh Hosseini. Relying on the descriptive-analytical research method and referring to the reliable ancient sources, this research concludes that Horr has been buried with other martyrs in a collective grave named Rotheh Hosseini