fundamentals

The literature on spiritual education and lifestyle with a Quranic approach has become very popular in recent decades. The main challenge in this research is that addressing this educational category in the Quran, especially in the themes of Surah Al-Ma'arij (verses 22 to 35) and its relationship with the praying person, has been neglected so far. Therefore, in the present article, an attempt has been made to respond to the aforementioned challenge using the method of content analysis. The research findings show that in spiritual education and the Quranic lifestyle, in accordance with the above verses in Surah Al-Ma'arij, a person must first be on the path of maintaining and continuing to practice prayer, and the effects of believing in prayer are manifested in his practical, emotional, and intellectual fields. In light of this practical effort, six educational areas (sexual education - economic education - social education - emotional education - moral and spiritual education) were identified and explained. Due to the importance and belief in prayer in various dimensions of human education, training in the form of spiritual education and Quranic lifestyle is recommended for adolescents and educational activists in the country.

The affirmations of the Islamic intellectual system and the existence of differences and divisions among Muslims in Islamic countries indicate that a great practical and theoretical effort is needed in the field of unity and determination of the foundations and principles, limits, and solutions to remove them on the part of researchers and sympathizers of the religion. Imam Ali (PBUH) was one of the great Islamic personalities based on his position and high rank among Muslims, who played a significant role in creating Islamic unity and removing the division and disunity. Muslims find a new way for unity based on the theories and lifestyle of Imam Ali (PBUH) in Nahj al-Balagha and Islamic religions and parties have gained esteem by reforming relations with non-Islamic societies and provoking political solidarity and unity among Islamic countries and providing the opportunity with the route of political unity among groups in the past. This research, which has been carried out in a descriptiveanalytical method, attempts to express the moderate thoughts and opinions of Imam Ali (PBUH) by avoiding extremes, excesses, and narrowing the area on petrified and bigoted groups on the route of political unity among MuslimsIn addition, Imam Ali (PBUH) adhered to the Holy Qur'an, the Holy Prophet (peace and blessings of God be upon him), referring to those in command, and obeying them and moral virtues and eruditions, and preserving freedom as the most important principles and foundations of the political unity of Muslims. The strength, pride, and material and spiritual integrity of the Islamic Ummah will be achieved.

Governments are formed based on specific attitudes towards humans and existence, society, etc., and changes in attitudes lead to changes in the goals, principles, form and method of governance. Religious government is based on basic beliefs, including anthropological, sociological, and theological foundations, each of which leads to specific issues in government. The anthropological foundations are the purposefulness of human creation and existence, the extent of human existence, and freedom and awareness. Sociological foundations, the formation of a new bond of faith between people. Theological foundations: the inseparable link between religion and politics. In this research, we explain and analyze the theory of Islam about the foundations of government by using the revelation data in order to reach the desired result.

Every government is formed based on a certain attitude towards man, existence, society, etc. Religious government also originates from attitudes (fundamental beliefs) that changes in them lead to changes in the goals, principles, form and method of government. Among the foundations of religious government, there are epistemological and ontological foundations, each of which leads to specific issues. The epistemological foundations of religious government are: realism and negation of sensualism. The ontological foundations are the orderliness of creation, the non-exclusivity of existence in the world of matter, and the monotheism of God. In this research, we have tried to explain and analyze the theory of Islam about the foundations of government by using revealed data in order to reach the desired result.

It is clear that thoughts and scholars are changing in certain, unwanted or self -evident situations. This change, while it can emerge in each of the theoretical and practical domains, is possible in various forms such as "justice, silence, confusion, ambiguity and neglect". One of the methodological missions is to observe such conditions to provide a more accurate picture of the subject (= object). In addition, the examination of these ups and downs of this scientific uphill has significant epistemological and methodological results; For example, conflict in the foundations, changes and changes of the logic of the interpreter's understanding over time and in the evolution of his scientific personality. Investigating Ayatollah Javadi Ameli's interpretive votes in the verses of the woman's subject, in analyzing the propositions and matching them with their interpretive foundations, shows some kind of conflict between the interpretive views with the foundations below some of the verses. The results suggest that although they generally have had a major adherence to their foundations, they have experienced aspects of change, transformation, and crossing the foundations that are in place of reflection.

If the ethical practitioner has a proper relationship with the principles of ethics in every areas of life, it becomes easier for him to adhere to the ethical principles and respect the value norms. The field of sexual behavior is one of the most important and problematic areas of human life. The existence of sexual power within a person is such that without a solid connection with the ideological infrastructure, adherence to ethical norms in this area is very difficult and almost impossible. For this reason, the Holy Qur’an has explained the fundamental principles of sexual activity to its addresses. Accordingly, discovering and explaining the basics of sexual ethics from the perspective of the Holy Qur’an helps Muslim practitioners to adhere to ethics in this important area. This article has been prepared to answer the question of what, how, and how many basics of sexual ethics in the Holy Qur’an, and with a descriptive-analytical method, it has expounded the basic principles of sexual ethics in the Holy Qur’an. The outcome of this research is the unveiling of two basic principles including six principles in the field of sexual ethics from the verses related to sexual activity in the Holy Qur’an; Principles that have not been considered before with this status and ratio.

One of the most important theories, which has been proposed to counter the tactics of Arrogance, is the theory of "resistance economy" which was first stated by the Supreme Leader in 2010. In this paper, after explaining the two words of economy and resistance in words and terms and defining the term "resistance economy", we have dealt with the principles and foundations of resistance economy in hadiths of Imam Reza (P.B.U.H). According to Imam Reza (P.B.U.H.), the pillars and foundations of resistance economy, based on which the Supreme Leader of the Islamic Republic of Iran has proposed this theory according to the same teachings, are as follows: achieving economic power (authority), independence and preventing the domination of infidels, maintaining the Islamic values and principles, reforming the consumption pattern, fighting against economic corrupt ones, economic justice. It is also stated in this paper that perhaps the most important pillar of the resistance economy is the reform of consumption pattern, which has four very important components: moderation and temperance, having a contentment spirit, creating the proper culture of consumption and the necessity to use and consume the domestic goods

Death and how it occurs and the important events following it are both questionable and possibly terrifying to any human being. The explanation of this fact is one of the most important goals of the heavenly religions, including Islam and the holy Quran, and undoubtedly, no doctrinal issue has been discussed as much as death and its aftermath in this great book. Since thinking about death affects all aspects of human existence, the present study examines the fundamentals of thinking about death in Quranic verses and narrations and seeks to explore the fundamentals of this issue from the perspective of Quranic verses and narrations, using the descriptive-analytical method. Accordingly, the fundamentals of thinking about death have been studied and analyzed in the three axes of God, man and the universe. The results obtained from these three axes indicate that the most important foundations of thinking about death are: the close connection between the origin and the resurrection, the power and knowledge and absolute ownership of God, the immortality of the creator and the annihilation of  the creatures, the survival of the human soul after death, the divine natural disposition of man, the limitedness of human life and the whole creation, the desire for immortality in the  existence of man, the temporality of the abode of the world and the immortality of the abode of the hereafter, the world is a place for test and examination, the existence of life in purgatory and the hereafter and the purposefulness of the universe.

To applyeach theory, paying attention toits social and epistemological backgrounds as well asits ontological, anthropological, epistemological, and method ological fundamentals seemnecessary. SinceFoucault's cultural theory has been recently taken into considerationin Iran, inthispaper we are going to investigate the fundamentals and backgrounds of this theory using descriptive-analytical method and raise some of the criticisms againstitto be consideredin applying it later. It seems that Foucault’s cultural theory has some fund amentals without which we cannot analyze Iran’s social issues.

Although Sheikh Mortazä Ansäri, the eminent Shiite jurisprudent and theologian, has not left behind an independent work on the interpretation of the Quran, he has interpreted a large number of Quranic verses in his jurisprudential and theological deliberations from which his interpretation method can be extracted and introduced. He has mainly interpreted verses of the revealed rules; hence, he has utilized the narrative interpretation method more than others. Of course, depending on the issues under deliberation, he has employed other interpretation methods too: ijtihadi (exerting oneself to deduce facts) method, the Quran by the Quran interpretation method, and rational interpretation method. In other words, it can be said that Sheikh Ansäri has utilized a variety of interpretation methods.

The author of this article is trying to explain the most important basis of ethical exegesis of glorious Quran because one cannot start to collect any kind of exegesis unless after determining the basis on which it lies. So in the beginning the literal and idiomatic definition and different types of fundamentals have been explained. Then the author also has tried to collect and compare the basis of exegesis with the fundamentals of Islamic spiritual cultivation exegesis in the Quran. Then he has given the specific basis on this issue with Quranic evidence.