farzad dehghani

There are numerous hadiths about speech and the speaker. Their contents can be categorized into three general types: attention to the speaker, attention to the speech, and attention to both the speech and the speaker. One of these hadith emphasizes separating the speaker from the speech and understanding the essence of the speech. The hadith is “consider what is said, not who says”, which is cited in various contexts and topics. This is despite the fact that the Holy Quran, in the verse of Nabā, recommends the examination of the news announcer. Therefore, this research aims to understand the aforementioned hadith and compare its content with the verse of Nabā, using conventional methods of hadith jurisprudence and analyzing the content of both the hadith and the verse. It seeks to express the relationship between the verse and the hadith. This study shows that the content of the hadith is contrary to what is commonly believed; it pertains solely to wisdom issues. The hadith under study does not conflict with the verse of Nabā, and they do not negate each other. In fact, each one addresses a specific issue. These two address different aspects, and the combination of the verse and hadith encompasses all forms of speech.

The number forty (Arba'in) has a wide range of meanings in religious and Islamic culture. The specific concepts associated with this number have existed among the followers of monotheistic religions since ancient times, and in Islamic culture, it has been particularly expanded. Ultimately, it reached its peak in relation to the uprising of Imam Hussein (A.S.), gaining special emotional significance and sanctity. Today, Arba'in is considered a turning point in the Islamic world, especially in the Shiite world, and its concept has become intertwined with revolution. This research, using the method of library and reference-based data collection and employing qualitative content analysis (descriptive-analytical), aims to examine the symbolic meanings of the number 'forty' (Arba'in) throughout history, with an emphasis on its connection to the movement of Imam Hussein (A.S.). The findings of the research indicate that Arba'in symbolizes expectation, readiness, trial, punishment, and the manifestation of perfection in everything and every action. The significance of Arba'in and the emphasis on it have a strong and direct connection with the historical symbolism of this number as a sign of development and maturity. On this day, the mission of Imam Hussein (A.S.) and his family in Karbala, Kufa, and Shaam reached its fullness, and after enduring bitter events and overcoming difficult and painful incidents, they completed their mission of keeping the divine religion alive. Arba'in, in connection with the martyrdom of Imam Hussein (A.S.), also symbolizes perfection, maturity, and growth. The symbolic concept of trial and punishment in Arba'in, in relation to those who were heedless or indifferent to the uprising of the Master of Martyrs (A.S.), is evident.

Hernia repair is one of the most common procedures in general surgery, which is performed by various methods. One of the consequences of hernia repair is the recurrence of hernia in the short or long term. In this study, the rate of hernia recurrence in surgical patients with mesh and non-mesh repair methods was investigated.

This prospective cohort study was conducted on 138 patients who underwent repair surgery with mesh (28 individuals) and without mesh (110 individuals) due to hernia in Hamadan Ba’ath Hospital in 2019 and 2014. The authors investigated and compared in terms of frequency of recurrence and complications. Part of the required data was obtained from the patient’s medical records and part was obtained through telephone calls. Data analysis was done with SPSS software version 26.

The average age of the patients was 41.2±26.25 years, 88.4% were male and 11.6% were female. The frequency of hernia recurrence was 3.6% in total, all of which were in the non-mesh repair group. No significant difference was observed between hernia repair with and without mesh in terms of frequency of recurrence (P=0.583) and complications (P=0.964). Also, no significant relationship was observed between hernia recurrence with gender, age, smoking, employment status, and body mass index (P>0.05).

Hernia repair with both methods with and without meshing have a relatively favorable short-term outcome. Although meshing reduces hernia recurrence; However, there was no significant difference between the two methods of hernia repair with and without meshing in terms of recurrence and complications.

The Qurʾān is the unique and unmatched word of God. Its central role in the life of a Muslim has always made it a focal point for contemplation, understanding, and reflection. Islamic thinkers have worked diligently to understand and apply this sacred text across various aspects of life since the revelation (Arabic: , النزول Romanized: al-Nuzūl) of its first verses. The outcome of this understanding and interpretation has manifested itself in the exegesis (tafsīr) of various verses due to the differences and multiplicity of backgrounds. Verse 10 of Sūrat al-Fatḥ (Arabic: سوره الفتح) is one of these cases that has carried multiple understandings throughout history. This research, using a descriptive-analytical method and content analysis level, seeks to historically and discursively trace the mentioned verse and ultimately presents the implications of the verse, without the verbal backgrounds influenced by the discourses of the authors of tafsīrs (Arabic: مفسر ; plural: Arabic: مفسرون , romanized: mufassirūn)’ era. The findings of the research indicate that in the second century, due to the proximity to the contexts of understanding and the absence of verbal backgrounds, mufassirūn did not experience ambiguity in their interpretations of the text. In the third century, Sahl al-Tustarī (Arabic: سهل التستی) engaged in the mystical interpretation of the verse, and starting from the fourth century, an allegorical perspective on the expression “ ید الل ف وق ایدیهم ” (Yadullāh fawqa aydīhim, the Hand of Allāh is over their hands) began to take shape, which was further strengthened in subsequent centuries. The significance of the verse is depicted with a focus on its context and influenced by the Divine culture (revelational culture) regarding the nature of the relationship between God and the Prophet (ṣallā llāhu ʿalayhī wa-ʾālihī wa-sallama) in the matter of guidance. In this discourse, the interpretation of “ ید ” (Transliterate: Yad, meaning: hand) in its true meaning is established as the hand of the Messenger (ṣallā llāhu ʿalayhī wa-ʾālihī wa-sallama) carrying significance, and the concept of bayʿah (Arabic: ب یعه , “Pledge of allegiance”) to the Messenger of Allāh is seen as an allegiance to God Himself, negating literary and verbal interpretations.

The connection between the higher world and the matter through revelation has always been a place of deliberation. Some opponents of the prophet in his mission era (Arabic: بعثت) questioned this connection by making some accusations. Currently, modern thinkers are also trying to interpret and modernize the complex subject of revelation. Soroush is one of those whose opinions have been constantly changing and evolving during the last three decades. Previously, he considered the holy Qur'an to be the words of God; But now he considers the holy Qur'an to be the dreams of the Prophet (pbuh). Muhammad (pbuh) the Transmitter of Prophetic Dreams is the title of his writings about the nature of the Qur'an. In Soroush's new understanding of revelation, the Prophet (pbuh) is only a transmitter of the dreams he saw. He has used three hadiths as evidence for his cl aim A true dream of a righteous man is one of forty-six parts of prophetism;The states of the Prophet (pbuh) when receiving revelation;The dream of the prophets is a revelation.Criticism of the evidence and Soroush's traditional argument on the third hadith is examined in this article. Considering the importance of the subject and the necessity of finding a precise answer, this research used the descriptive-analytical method at the level of content analysis, as well as, the conventional method of fiqh al-hadith. Following the analysis of fiqh al-hadith, this hadith (i.e., رویا الانبیاء وحی) was examined with the central question of how this hadith is in terms of Isnad and textual validity, and how the meaning of the tradition is related to this theory.

In this research, after examining Soroush's opinion and extracting the cited hadith, the aforementioned hadith is considered a place for reflection. First of all, the tradition was validated based on the method of fiqh al-hadith in which it was examined for its authenticity and validity to obtain the type of Isnad and the level of credibility. The complete examination of the hadith text is one of the important principles of fiqh al-hadith.After this stage, the content analysis of the hadith has been performed. Isnad evaluation of a traditional is important and necessary in its place; But more important than that is the content analysis of hadiths. On the other hand, Isnad criticism is important,but we need to validate the text of hadiths itself, as well. The reason for this is that the forgers of hadith have also tampered with the records of hadiths and no matter how many reliable and just people there are in the chain of transmitters of hadiths, since they are not immune from mistakes, forgetting, quoting with meaning, etc., the text of authentic hadiths should also be examined for their content.During content analysis, after putting light on the meaning of the terms of some hadith, hadiths of the same family should be collected. Then, the content of the desired hadith is examined based on the collected hadiths. In the second stage, using the descriptive-analytical method, the content analysis and criticism of Soroush's point of view and his reading of this hadith were discussed.

Results and Finings:

Examining the hadith in question, using the conventional method of fiqh al-hadith, showed that this hadith had a weak Isnad, and in terms of content, it is not in line with what Soroush has claimed. Relying on the acceptance of revelation as a dream, Soroush tries to prove that the language of revelation is the dream. Not only has he no reason to consider revelation and its atmosphere a dream; but also, there are reasons and evidence against his understanding of the hadith in question. This hadith, which is found in Shia and Sunni sources, is not intended to express revelation; Rather, it comes under the discussion of dreams and considers it a part of prophecy and not the whole. It is not possible to generalize a component to the whole. Thus, it cannot be concluded from this hadith that the entire revelation to the Prophet (pbuh) is a dream. The content of the hadith is to give credit to the unseen revelations of the Prophet (pbuh). In addition, the examination of Soroush's statements shows that he did not have an argument in his words and only took the hadith as a witness and concluded that the revelation was a dream.Soroush believes that according to this hadith, the Qur'an is the words of the Prophet (pbuh). In this hadith, which shows that revelation is a dream, it does not state that Quran is a dream. Even if, according to this hadith, we accept that the first revelation to the Prophet (pbuh) was in a dream, using other hadiths, it can be inferred that the revelation was the means of prophethood and not a Quranic revelation. In addition, some hadiths clearly consider revelation in the waking and conscious state and even in the form of sensory observation.From the Qur'anic point of view, due to the non-determination of dreams as a means of communication with the higher world, the invalidity of Soroush's generalization from this hadith is determined. According to the Qur'an, the revelation of the Qur'an was through Gabriel (pbuh). Moreover, the term descending (Arabic: نزول) is used for the Qur'an, which firmly denies that dreams are the source of revelation. Dream is seeing unseen scenes and concepts objectively, and if the revelation had been from dreams, a verb, corresponding to seeing, should have been used for Qur’an.In addition, the Qur'an, as an eternal miracle that transcends time and space, should be communicated to the Prophet (pbuh) through the strongest and most reliable channel. If dreams had been the channel of communication with the Prophet (pbuh), it could have been the best reason for the crooked and sick-hearted opponents to accuse the Prophet of being insane, a poet, a priest, or a sorcerer. In addition, history has not reported such a report and this is the best reason that the Quranic revelation was through Gabriel (as), and not a dream.

The results of the research show that this hadith has weak Isnad in Shia and Sunni sources. From the content aspect, after the formation of the hadith family and the use of rational and Quranic evidence, it is clear that this hadith does not imply Soroush's claim of considering the entire Quranic revelation a dream. In other words, the content of the hadith is that the dreams of the Prophet (pbuh) have a divine origin, not that the Qur'an was descended through the channel of dreams. Quranic and historical evidence are also in line with this conclusion. Moreover, the proposition that the dreams of the Prophets are revelation is different from the proposition that the revelation of the Prophets is a dream.

The sense of success or failure is contingent on an individual's attitude toward themselves and their circumstances. One of the primary reasons for feelings of failure is comparing oneself to others without considering distinguishing factors. Happiness is a subjective concept and is primarily achieved through focusing on one's own possessions. In the Quranic culture, God advises humans to perceive the blessings and divine favors bestowed upon them. Undoubtedly, recognizing successes and opportunities fosters a sense of achievement. Accordingly, this research, employing a descriptive-analytical approach and content analysis, seeks to identify the relationship between recognizing blessings and mental well-being. The findings indicate that appreciating blessings and reinforcing this perception facilitates the attainment of serenity, which is a key component of mental health. Factors such as contemplation and reasoning, lack of sadness, self-esteem, an elevated lifestyle, realistic perspectives, absence of pride, and being devoted to remembrance are impacts of recognizing blessings on mental well-being.

Human relationships are effective in spiritual health and interact with each other, and based on that, we can consider spiritual health as a fundamental factor for dealing with problems and challenges, especially in institutions with different, numerous and continuous client relationships. The current research seeks to identify the four challenges of human relationships and its effect on health with a case study of the financial institution.

Case study of the research is 21 employees of a financial institution, the initial assessment of the employees was with Polotzin and Ellison questionnaire, and in the next step, the answers of the employees were analyzed using SPSS. Corresponding to the results of the questionnaire analysis, the interview tool was used to identify the root of the challenges, and content and discourse analysis were used to analyze the interview.

The average spiritual health in people was 85.8 with a standard deviation of 11. According to the thresholds set for this questionnaire, the average of people is in the average range. At the same time, separately, average religious health is 48.4 and existential health is 37.3. The level of spiritual health in the tested subjects, based on the spiritual health questionnaire of Polotzin and Ellison, is at an average level. The observed difference between the level of religious health and existential health is also significant. It seems that in the dimension of existential health compared to religious health, the scores are at a lower level.

Among the four types of relationships, employees had challenges in relationships with others. Based on this, a series of workshops on verbal and non-verbal communication skills will be held in order to improve. By applying the mentioned principles in these workshops, a significant effect was observed in promoting existential health and ultimately spiritual health, and finally, relationships with clients and productivity improved

Spiritual health is one of the four dimensions of human health, which plays an important role in ensuring human health due to its dominance over the dimensions of mental, social and physical health. Accurate knowledge of its components has a decisive role in promoting, restoring and stabilizing spiritual health. One of the key factors in achieving spiritual health is the fundamental concept of sincerity. The current research seeks to answer the following questions: How does sincerity affect spiritual health? What are the effects of promoting and strengthening spiritual health centered on sincerity?

The present research has been completed with the tools of document-library collection and descriptive-analytical method and the level of analysis of structuralist semantics and emphasis on companionship relationships.

The findings of the research indicate that the mechanism of achieving complete spiritual health with the catalysis of "sincerity" in order and longitudinal order consists of worship, having power and insight, special focus on resurrection, becoming pure for God and in the ultimate is to reach the position of "Mustafain al-akhyar". Based on these findings, the mechanism of converting hypocrisy into elementary faith with the catalysis of sincerity is repentance, correcting actions, clinging to God, the purity of religion for God, and finally, it is elementary faith. By passing through the "sincere" stage and using sincerity in all intentions, thoughts and actions, complete spiritual health is achieved with the concept of "purified".

The difference between Quranic spiritual health and other schools is the coefficient of sincerity in the four relationships of human beings and finally, in the light of sincerity, having a healthy heart and achieving a pure life.

Gratitude is one of the most important moral-religious virtues, as far as one can say gratitude is not only a moral virtue but the soul of all virtues because according to the Qur'an, the options before humans are either out of gratitude or out of disbelief. The dua Arafah of Imam Hussain (a.s.) is a long dua that the main theme of which is praising and thanksgiving to God, and from this point of view, it is a suitable source for defining and inferring different aspects of thanksgiving with a religious approach, which is the purpose of this research. To achieve the goal of this research, thematic analysis method was chosen because it is an efficient method for organizing and enriching scattered qualitative data. In the lexical and idiomatic analysis of gratitude, it became clear that the truth of gratitude is the fulfillment of one's right in the sense of "providing satisfaction". The theme analysis of thanksgiving in the dua Arafah, while confirming the above proposition, from a total of 70 basic themes and 10 organizing themes, resulted in three overarching themes of "blessing", "argument of praising and thanksgiving to God" and "how to praise and thank God". In fact, all the themes related to gratitude in the dua Arafa are categorized under the three general headings above and these three axes are explained through the organizing themes related to each one.

The effectiveness of comprehension methods for text research depends on discovering the serious meaning of God from the verses. Commentators have always used different methods to discover and explain the meanings of the verses.The evidence of written comprehension is different from the text containing the speech structure.In the oral structure, a part of the text in the form of unwritten lines always remains neglected.The present article seeks to introduce the research method with the title "Dialogical Logic" according to the style and speech structure of the Qur'an.The basis of the mentioned method is the oral and gradual descent of the Quran, the element of dialogue and conversation in the form of the speech structure of the QuranAnd the elements of the method of understanding dialogical logic are: knowledge, personality components of the speaker and audience, message and situation.Paying attention to the mentioned elements shows the Quranic space of dialogues as a living space and depicts concepts called unwritten lines.And it provides a deeper and more accurate touch of the meanings of the verses.The application of dialogic logic theory as a new semantic method in Quranic examples shows its effectiveness in the entire Quran.

Introduction and goal: 

Due to the special nature of severe diseases, hospitalized patients face serious challenges that directly affect their lives; In such a way that it creates spiritual challenges even in societies with a religious background. The current research seeks to answer the following questions: What important challenges do hospitalized patients with severe diseases face? How should spiritual caregivers intervene spiritually in these challenges?

The current research was done with descriptive-analytical method and triple operation of observation.

Anxiety about death at the levels of fear of dying, fear of the grave and fear of punishment and worry about family, loved ones and remaining work are the most important spiritual challenges of hospitalized patients with serious diseases.

In the challenge of death anxiety, with the main goal of changing the attitude towards the concept of death, spiritual caregivers should emphasize the involvement of God's permission in the fate of each person. Making the patient realize that everything is in God's knowledge can have a significant effect on reducing anxiety. Spiritual caregivers In the face of the second challenge, spiritual caregivers establish an empathetic relationship with the patient and intervene by emphasizing the three truths, namely the creation and destiny of human being under the complete will of God, emphasizing the divine gift of children and families, and emphasizing the merciful attributes of God.

Recognizing the conceptual course of the mentioned material in the form of subject noun, it depicts the type of God's view and the operational application model of the concept of gratitude in order to live a faithful life. The current research seeks to answer these questions with the tool of document library collection and descriptive analytical method with the level of content analysis: What changes does the concept of gratitude show in the linear course of revelation? And what kind of conceptual model does the phasing of the steps of gratitude offer corresponding to the texture of revelation? The findings of the research indicate that gratitude started as a positive concept with its obstacles, and it is taught in the preliminary stage by presenting a model and reforming the family, and in the middle stage, by explaining the importance and necessity of gratitude, its place in human life is established. And finally, with the completion of the argument, the choice of being grateful is left to the human being, and it expresses God's needlessness in this matter, and its conceptual relationship expresses God's special engineering for its objectification and operationalization.

This study, with the descriptive-analytical method and content analysis appropriate to the discourse and style of the Qur'an, seeks to introduce a model and a map based on the map and model theories.By applying the theories and introducing the model and the map in the interpretation of the Qur'an, it seeks a universal and eternal reinterpretation of its teachings considering the current issues.This study also proves its effectiveness methodically and the findings of the study indicate that the theory of model and map includes all the verses of the Holy Quran and is the reason for the miraculous manifestation of it throughout the times and places corresponding to the discourse components of each era.The verses of the map, due to their correspondence with human nature, and their converging with the commonalities of monotheistic and divine religious and moral schools, can be understood and applied in life forever without any ambiguity.On the other hand, model verses, with the mechanism of inducing time, place, audience, and accurate understanding of the message corresponding to the context of revelation and re-understanding it under the new era, make the pieces of training current and relevant to the new era and are related to current issues.

Time and chronology are among the key concepts of the revelation culture. Surah Al Asr (in Arabic: العصر) is one of the Meccan surahs that describes the plan for human happiness and well-being in the shortest possible way and it is started with an oath to time (in Arabic: عصر). In response to the oath, this surah has spoken about the loss (in Arabic: خسر) of all human beings, except for those who are mentioned in the following verses. Talking about a loss in this Surah originated from the semantic domain of the business field. For this reason, it is important to recognize the relationship between business, time, and capital loss regarding the culture and context of revelation. Therefore, the current research by collecting library documents, descriptive-analytical method, and regarding the historical-cultural anthropology at the level of content analysis, seeks to answer the following questions: what is the background and knowledge that form the sense of the merchant's metaphor for the believer according to the historical-cultural anthropology of Mecca? According to historical-cultural anthropology, how has the relationship between a believer and a merchant contributed to the construction of this metaphor? The findings of the present research have indicated that by considering historical-cultural anthropology, a deeper understanding of the concepts of Surah Al-Asr can be obtained. According to the culture of that time, Allah likened the believer to a merchant and considered the believer's life as his commodity. The sense of this analogy is the wisdom and discourse of the business culture of that time. Even the root of the verb "شری" means unequal buying and selling and its application to the concept of martyrdom in the Holy Qur'an expresses a cultural discourse. The advice to "wait" (in Arabic: صبر) corresponds to the timing of summer and winter business trips. Moreover, the advice to "right" (in Arabic: (حق corresponds to the topography of Yemen and Sham. And all of them are one side of the simile for the merchant's metaphor for the believer.

The Qur’an is an eternal, trans-temporal and trans-spatial miracle, and all its commands have expediency and wisdom in proportion to the practitioner. One of the duties of the Qur’an in the field of family is the issue of alimony for the wife by the husband. Since in the current society, women have equal or superior economic and social status, sometimes the compliance or non-compliance of this task causes problems between couples. The purpose of this research is to answer these questions by using the descriptive-analytical research method and the library-document collection tool, which are the Shari’a foundations of alimony payment in formal marriage? Can the payment of alimony be a function of the economic conditions of the couple? The findings of the research indicate that the concept of alimony has a direct implication on its philosophy, which is to fulfill the needs of women through men. And the main Quranic basis also shows the economic need of the woman due to the lack of employment and earning, and at the same time, it proves the rationality of the duty. It is also confirmed based on the validity of the philosophy of need. From the point of view of jurisprudence, alimony is more compatible with the principles of “need” and “maintenance compensation”. Reasons such as the non-religiousness of the alimony order, the non-compensation of alimony, the theory of the correctness of the condition of no alimony, the right of alimony, the customary focus and the requirements of the society and the policies of the country prove that the duty of alimony is based on the needs of the woman that if the woman is in need, there is a definite obligation, but in the case of no need and having income, the ruling can be determined based on philosophy, and in the case of returning to need again, the ruling of obligation is established.

According to the theory of conceptual metaphors, the metaphorical nature of language is caused by the metaphorical nature of thought, and linguistic metaphors are the reflection of metaphor in thought. There are many abstract concepts in the Holy Quran and Nahj al balaghe, and how these mental concepts are understood by humans and how these concepts are conceptualized by the speakers can be considered and investigated. Due to the importance of clothing as the most basic concrete concepts known and understood by mankind and its abundance in metaphorical application, the present research is structured in the framework of cognitive linguistics, in the framework of cognitive semantics, and with the application of the theory of conceptual metaphor. The answer to the following questions is how to rely on the cognitive theory of metaphor to understand the abstract concepts that the Qur'an and Nahj al-Balagha have objectified for their audience and extract the mappings in the minds of the speakers? What points does spiritual and abstract express?

Method of Study:

 The current research has been completed with the tool of citation-library collection and descriptive-analytical method and the level of analysis of content analysis with the tool of conceptual metaphor.

The findings of the present research indicate that in the Holy Quran the concepts of: piety, hunger and fear, night and marital relationship, and in the Nahj al-Balaghah the concepts of: moderation, honor, jihad, dignity, fitness, change of correct Islamic rulings and modesty as the areas of destination. abstract, by the concrete concept of clothing and covering as the domain of tangible origin that humans know all their angles and structures; It has been facilitated for the audience to objectify and understand them.Since religious texts have the most abstract concepts, the practical application of the mentioned research is that it proves the possibility of religious art in such a way that with various image schemas, deep spiritual and abstract concepts can be presented according to the capacity of the audience.

The concept of clothing and covering as a single source domain had essences and elements that could be mapped onto the destination domains in the Qur'an and Nahj al-Balagha and lead to objectification and better understanding of these concepts. However, among these components, some of them are bolder than the rest of the elements and have been repeated several times in abstract concepts, including the component of covering and surrounding, which was applied to 9 abstract concepts from the tangible domain of clothes; Also, the beauty component was mapped in 8 concepts, the protection and maintenance component in 7 concepts and the component of always being in one's body were mapped in 5 concepts. Finally, paying attention to the mapping of the conceptual metaphors of clothes, eloquence and eloquence in the expression of doctrine and guidance and completion of the argument proves guidance for all the world in educational teachings.

Metaphors have always been used in religious discourse to express abstract matters and concepts that humans find difficult to grasp. So, these concepts have been explained in a concrete and tangible format for individuals. According to a cognitive viewpoint, metaphor is not just a linguistic category; through metaphor, one can achieve the speaker's way of thinking and the mental components that have created a connection between two areas (the target and the source) in the speaker's mind. In conceptual metaphors, the metaphorical nature of language is caused by the metaphorical nature of thought, and linguistic metaphors are the reflection of metaphor in thought. As a result, using a descriptive-analytical method and based on cognitive metaphor theory, this study seeks to investigate the abstract concepts that Imam Ali (AS) objectified for the audiences and facilitated their understanding by using Sh3aar in various derivatives with the meaning of undergarment. The findings of the research indicated that, in the words of Imam Ali (AS), clothes and undergarments are the most basic tangible concepts that mankind has known and understood. In several conceptual metaphors, it has been used as the starting point to objectify and facilitate the target areas of obedience to God, piety, love, and mercy, the teachings of the Qur'an, grief and sorrow, greed, patience, fear and awe, humility, and virtues. In this case, Imam Ali (AS), based on the different and tangible components of the source domain, has mapped several different target domains to make the highly abstract and spiritual concepts understandable and tangible to the audience.

The family is a social and sacred entity in Islam. The concept of creation and family is intertwined in the Holy Quran. Complete material and spiritual growth and attainment of the status of a perfect human being depends on the family and its educational and religious components. As two main elements, couples play a significant role in various aspects of health, especially the spiritual dimension of the family. Couples who have built their relationships based on the Qur'an have ensured the health of the family. The present study seeks to answer the following questions; What are the Quranic and legal principles of a couple's relationship? And what effect does the couple's relationship have on the spiritual health of the family based on these principles?

The present research has been done by library-citation method and analysis in the form of qualitative (descriptive-analytical) content analysis.

The Qur'an, while emphasizing the formation of the family, lays the foundations of the couple's relationship under its components; Achieving peace, mercy and affection, romantic relationship, meeting each other's needs, proper companionship in matters such as cooperation and cooperation, avoiding violence, desirable sexual relations and loyalty, and all these foundations have a direct effect on strengthening and developing spiritual health. 

Applying Quranic principles in couples' relationships strengthens the individual health of couples and families to achieve the "good life" of the Qur'an, and good life is the same as achieving complete health with the rule and focus of spiritual health, and if couples to spiritual health As a result, the family will also achieve this dimension, and in this case, the Islamic society will move towards this dimension of health.

The contemporary world and its emerging challenges have paid attention to the holistic view of human beings. In such a way that the four dimensions of human health have always been the subject of discussion and exploration among thinkers. Due to the importance of spiritual health over other aspects of health, different schools have presented different definitions of spiritual health from different angles, and the analysis of their views shows that the definition of human was the introduction of the old school. The current research, with the tools of library-reference collection and descriptive-analytical method and the level of analysis of content analysis, seeks to answer the question, what is the description of man and the foundations of anthropology in spiritual health based on the teachings of the Qur'an? The findings of the research indicate that the existing human being has two natures that have three areas of knowledge, desire and ability, and based on these three areas, three systems are formed in him: insight, tendency and performance system. These three systems based on monotheistic vision and with faith factor can direct those three areas and bring spiritual health with a healthy heart.

Covid disease is one of the current pandemics in the world, which due to its special nature brought serious challenges and had a direct impact on people's lives, so that in societies with religious contexts, spiritual challenges. Created. The present study seeks to answer the following questions: What is the main challenge for patients with Covid 19? How should spiritual caregivers intervene spiritually in this challenge?

The present study was performed by descriptive-analytical method and library collection-citation and interview tools.

The findings of the study indicate that the main spiritual challenge of patients with Covid 19 alone. The approach of spiritual caregivers in the face of the challenge of loneliness should be twofold. The first axis: emphasizing the presence of God and the second axis: making the sense of God's presence tangible and tangible. The final stage of caregivers' efforts should be that now that the presence of God has become more objective, the patient can speak to him and God hears and answers the words and sees an example from the life of the parents to continue. Mention attendance.

Finally, the precise application of these three steps, which is called the near-convincing model, has a significant effect on promoting and maintaining spiritual health and, consequently, other dimensions of health.

One of the main characteristics of the Qur'an in the struggle against the ignorant traditions is the gradual view of the linear path of revelation, and this is important due to paying attention to the requirements of the time, the audience, and ultimately the establishment of rulings.One of these issues is the issue of slavery and the rulings related to it that the present study seeks to answer the questions with a descriptive-analytical method and library-citation collection tools, why the Qur'an did not suddenly order the release of slaves? And how does the Qur'an depict the freedom of slaves in the line of descent? The findings of the study indicate that the gradual sentence of slavery was issued based on the conditions of the society of that day to prevent the disruption of the economic, social and political order of the society of that day.The Qur'an's confrontation with slavery is divided into the first, middle and final stages. The first stage involves four steps: the enthusiasm for freeing slaves, loving and cherishing a slave, calling for equality between masters and slaves, and allowing slaves to marry free men. The intermediate stage consists of four steps: spending wealth to free slaves from good deeds, the social superiority of believing slaves over free polytheists, freeing slaves at the hands of the Holy Prophet (PBUH),

Throughout history, divine prophets have been unfairly subjected to oppositions and accusations. But the type of accusations may have been different for each particular prophet. Prophet Mohammad was no exception to this rule. He was always subject to accusation.These accusations were made by orientalists in dealing with the source of the verses of the Holy Quran so as to challange the revelation of the Holy Quran. For this reason, the accusation of priesthood, witchcraft, poetry, during epilepsy has been attributed only to the Prophet of Islam, Prophet Mohammad (PBUH). Along the same line, this study seeks to answer the questions by examining theories from both scientific and religious data to see wether there is a connection between epilepsy and wise words? Did Prophet Mohammad (PBUH) have a history of illness? To answer the questions, library and citation methods and qualitative content analysis (descriptive-analytical) based on historical approach and psychological science were applied. The findings of the study indicate that based on historical evidence, psychological, intellectual and scientific narrations, the confessions of some orientalists, these suspicions are unfounded and motivated by the studies of orientalists in a biased fashion. Their studies were influenced by the crusade and the fact that Muslims won the war which led to the emergence of a sort of cultural war and people sowing the seeds of doubt and suspicions of that sort.

The keys to understanding the Holy Qur'an are many, and each person, according to his understanding and level of knowledge, can somehow use this boundless sea. This divine book calls on the general public to understand the Qur'an and implement it in their lives in any way they can. Thinking, reasoning, jurisprudence, and ... . One of the ways to understand the Holy Qur'an is to ponder that in the present era it is associated with a great welcome of Qur'anic thinkers and is always discussed. Contemplation in the Qur'an is taught in different ways, one of which is studied, analyzed, and criticized in this research. The present study has tried to study and critique the method of "surah-based contemplation in the Qur'an" in Iran with a descriptive-analytical method and examine its functions in Iran and other Islamic societies. The results of this study were that the followers of this method intend to invent a new method with simple training and smooth contemplation, but it seems that their contemplation method is very close to interpretive methods and it can be said that the contemplation in This is the way it is taught, it is the interpretation. The only difference observed with the interpretation is the complete recitation of the surah after passing each of the stages of contemplation along the surah, drawing diagrams, and praying at the end of the surah.

Throughout history, the Shiite researchers of hadith have made use of the fourfold classification of hadiths (ṣaḥīḥ, ḥasan, muwaththaq, and ḍa'īf, literally meaning 'right', 'good', 'authentic', and 'weak' respectively) for distinguishing types of hadiths. Although a large number of scholars have accepted this classification, some others – such as Astarabadi – have regarded it a kind of heresy modeled on the Sunnites, leading to ruin of Islam. In this study, we have used the library documents and the descriptive- analytical method for analyzing the contents. Accordingly, the findings of the study are as follows: the aforementioned claim is not acceptable and the existence of similar terminologies, sometimes with more variety for the later Shiites, does not mean that forging scientific terms is accompanied by heresy, and the foundations of the two denominations are different. On the other hand, adding two other terminologies, i.e. "strong" and "authentic" to the threefold classification of the Sunnite scholars – which is resulted from the expertise of the Shiite thinkers – makes the accusation of adopting [from the Sunnites] unacceptable.

Surahology is one of the most necessary and appropriate fields of modern studies of Quranic sciences Which explains the verses of the Qur'an in accordance with the order of the Holy Qur'an This brings us closer to discovering the main purpose of the surah In this regard, the present study is descriptive-analytical and data collection by documentary method and using Library resources and data analysis are qualitatively compiled The findings of the research indicate that Surah Al-Isra 'is in four thematic axes Invitation to monotheism and denial of various divinities, falsehoods and expression of falsehoods of the polytheists against God and the Prophet (peace and blessings of Allaah be upon her) And the lack of power and ownership of the gods is with the adjacent surah and its partner It also has seven thematic axes Attention and importance to the character of the Prophet (peace and blessings of Allaah be upon him) Paying attention to the Jewish story, proving the resurrection, the preference and superiority of the Hereafter over the world, ordering charity and avoiding arrogance and stinginess The expression of the false beliefs of the polytheists and the call to monotheism and the denial of divinity is with surahs.