Having steely will in doing things, which are called "step of truth" and "stability of step", directs the path of life on the orbit of dignity, pride and perseverance against individual troubles and social inequalities in all areas of jurisprudence, ideology and morality and brings peace of mind along with divine love, abundance of aliment, blessing, dignity and health for a person; To attain happiness in the divine path, in belief to faith, in strife to truth, in poverty to thank, in disease to health, in self-purification to refinement, and in the pursuit of knowledge to piety. The role of this moral virtue in influencing religious teachings is so serious that the evolution of religious components such as faith, piety and worship along with achieving success has been attributed to it and it has been interpreted as an essential element in the realization of faith.

The only dimension of human existence that has the effect of infinity and it can communicate with infinity is the "heart". The man's heart should be changed to change his states and to create this transformation, the characteristics and conditions of heart must be considered and its effective rules should be understood. Today, due to the lack of attention to the passive states of the heart, human mental health is always endangered and it threatens people's daily lives, so human beings need studies in this field to solve this problem. The Holy Quran which clearly states the truth for the guidance of human beings, in addition to verses, it has expressed the characteristics of a pure heart, and by contemplating the deep and profound meaning of this heavenly book, peace of mind can be achieved. The characteristics of pure heart include piety, calmness, stability, humility, enthusiasm and desire. Piety of the heart is also one of the authorities of faith that promotes the virtue of high human morality and it is in fact the same as achieving peace of mind and spiritual happiness.

In ten verses, "wisdom" is referred to as "the book". In some of these verses, this "book" and "wisdom" are introduced as two blessings of God to the Holy Prophet (PBUH) or two teachings that he is the teacher of it. Some have considered "wisdom" as something else from the Qur'an, with the argument that in these verses, the "book" refers to the Qur'an and the turning of one thing over another is a sign of the duality of the two. According to them, that thing is nothing but the prophetic tradition, and because "wisdom" is called revelation in some verses, the tradition, like the Holy Qur'an, is revelation. In this article, by reviewing the interpretations of "Book and Wisdom" in the aforesaid verses, we have clarified that the meaning of "wisdom" in the aforementioned verses will be nothing but tradition. The result of this research is that we cannot consider the tradition of the Holy Prophet (PBUH) as a revelation by referring to verses with the concordance of "Book and Wisdom".

The Holy Quran, which is full of light and guidance, is guidance in various aspects of human life. In this article, one of the surahs of the Holy Quran has been selected and by investigating one of the topics of this surah, the issue of rheology has been investigated by focusing on the surah of the Holy Quran. In this surah, topics such as "Zahar, adopted son, Ulu al-Arham, war of the parties (Khandagh), Ahle Ketab (Jews of Bani Nazir, etc.), disobedience to infidels and hypocrites, marriage, divorce, hejab, getting permission when entering the house, the trend of Afak, the offering of divine trust to human beings, etc." has been stated. But in this article, focusing on the war between the parties (Khandagh), only the subject of "rheology" is investigated. The method of collecting materials in this discourse is library method and using interpretive and hadith software and using different Quranic sites.

Throughout the ages, jurists have always strived to reach the truth of the rules: because reaching the goal of the holy shari'ah and attaining the truth of the rules is through understanding the hidden meanings and allusions of the words of the Lord. This study examines the heart and truth of one of the divine commandments - the third. While explaining the truth of fasting and its connection with patience and guardianship, the author takes a new look at the Qur'an and the enlightening narrations of the Infallibles (PBUH) to examine the truth of the pillars of fasting and the many virtues of Shahrullah and proves that the truth of the city Ramadan, based on the duties of Yasir, the wisdom of the laws of Siam, Hudood Allah, Takbir in the city of Allah Al-Akbar, Fitr and Zakat Fitrah, is nothing but the introduction of Imam and guardianship. That is, the basis of fasting is based on the guardianship of the Commander of the Faithful and his descendants; This research is descriptive-analytical.

The Almighty God in the Holy Quran, in addition to presenting the Islamic lifestyle as the only superior style and approved and recommended to man has stated the causes and origin of some human beings' tendency towards other lifestyles so that human beings become aware of the causes and factors that led them and human societies to a certain style of life or forced them to choose and follow a superior style. Islam religion; It is a way of life that has a divine origin and the causes of the emergence or spread of lifestyles that are drawn or scanned without the help of revelation and absolute submission to the advice of God Almighty is disconnection from God and tendency to other than Him. Ignorance; Imitation and static; Foolishness; Arrogance; Denial; Excuses and expectation; Fanaticism and Secularism; Neglect and forgetfulness; Seduction and deception of Satan; Jealousy and extravagance; Among the causes and factors are deprivation of the divine religion and tendency to other lifestyles.

The unique Moshef of the Qur'an has a special semantic divan which is shown in the meaningful diven of Arabic literature and the grammar of this word is the alphabet of this expression, and the syntax of the word includes the solidarity and coherent communication of the Qur'an, which is even a rhetorical meaning that guides the fulfillment of the correct meaning. According to the lack of semantic independence, but the deep centrality in this semantic dependence with its own art, Jareh letters play an important role in establishing the correct meaning. Jareh letters can convey the communication bridge of meaning transfer to the addressee according to their identity card. Now, this dependence of meaning plays role on the domination of belonging and its relation with the Jar letters, especially in the third and fourth parts of the Holy Quran, and its main and virtual meaning, which is in the caravan of rhetoric, that accompanied to the Jar letter. This rhetorical event creates a semantic art image between the belonging and the Jareh letters.

The effect of gender on the understanding of texts is one of the issues that have been proposed in recent decades in the field of understanding religious texts. By the advent of feminist science, this theory has even advanced to the female reading of religious and Islamic texts. The purpose of this study is to depict the status and social personality of women in the interpretations of conflicting verses between men and women in the Holy Quran, a subject that led to accusations, especially in Western societies, to the religion of Islam to remove the doubts by explaining and combining the customary between the narrations seemingly contradictory related to women and distinguishing the correct hadiths from Saqim. In this research, it has been tried with descriptive-analytical and library method of concepts of interpretations with rational-ijtihad approach, from the third century to the fifteenth century under these conflicting verses and from the point of view of feminist commentators, the impact of this trend of thought on interpreters' interpretive works in interpretations of conflicting verses between men and women to be studied.

In Iranian law, the term terrorism has been used many times, but the mentioned applications are not in the field of criminology and legal fight against terrorism, but the general responsibilities of the police and the Ministry of Interior is mainly explained. Given that Iran's name is on the FATF blacklist these days, it was necessary to study Iran's membership in various multilateral treaties on the prohibition of international terrorism in order to determine whether Iran's law is consistent with international law in the field of international terrorism. This article first deals with the definitions of terrorism in the laws and the Qur'an, and then deals with the laws of Iranian domestic law and membership in anti-terrorism conventions. Finally, it is important to note that Iran has taken effective steps against financial terrorism and it is one of the activists against this crime.

Sayed Qotab is one of the prominent and famous figures in the interpretation of the Qur'an and one of the most capable theorists in the field of Islamic ideology. The analysis of his thoughts on government and community issues is the subject of this article. The purpose of this study is to answer this question: What are the most important governmental and social indicators according to Sayed Qotab? In this research, with a qualitative method and analytical approach, the social thoughts of this commentator on governmental and social issues have been studied and the following results have been obtained: Sayed Qotab considers a special importance to the individual and society and considers belief as the reason for the emergence of society. The ideal society, in his view, is a religious society. He considers the existence of government and justice necessary for society and distinguishes between justice and absolute equality. Sayed Qotab was formed in the confrontation of Islamic civilization with Western civilization, the political trends of secular Islam and Islamic fundamentalism, which are the main challenges of the Islamic world.

"Tafsir Safi" is one of the most important Shiite commentaries in the 11th century. In addition to ijtihad in the method and tendency of "Tafsir Safi", Feyz Kashani has also performed ijtihad in selecting its sources and narrations. Because, on the one hand, he selected the narrations from some sources of Imami narrations, and on the other hand, considering the volume of "Safi commentary", he did not intend to collect all the commentary narrations in it. Feyz has selected interpretive narrations based on criteria such as diligence citing from the Infallible (AS) in Shiite sources, being related to the verse, diligence citing from authentic narrators, paying attention to the accuracy of citing from the Infallible (AS), non-contradiction with reason and non-contradiction with the dignity and infallibility of the Prophets (pbuh). He has used methods such as complete narration, summary, appropriate fragmentation, deleting the document, forming a family of hadith, eliminating repetition and referring to similar narrations, and quoting the meaning, which in some cases, his performance is not compatible with some of his criteria.

Employment in today's societies is undoubtedly a matter of concern and is closely related to the livelihood and family issues of individuals and it is considered one of the most important issues. Women's employment due to the large number of women, or their higher education, as well as women who for many social reasons have taken the burden of their lives and their children, are required to achieve practical ways and based on religious principles relying on religious teachings and divine instructions to organize the employment of women. Therefore, the present article intends to discuss the issue of women's employment according to various verses and hadiths of the Qur'an and the Imams (AS). In order to conduct this research, referring to the Qur'an and books of hadith, and with the approach that the author intends, the subject has been discussed. The results of this study also indicate the fact that the role of women is not only motherhood and marriage, but by performing these two sacred roles, she can be an effective member of society and actively work in society.

One of the most complex topics in divine philosophy is the issue of divine knowledge. This article examines the views of Sadr al-Muta'allehin and Ibn Sina while stating issues related to this issue. Ibn Sina considers the divine knowledge of essence to be present. He considers the divine knowledge of Masavi to be an acquired science which is obtained through the forms of Mortasmeh, therefore he believes in the science of Enai. Mulla Sadra, using the special principles of his philosophy, including the rule of "Basit Al-Haghighat", has presented a new theory about the obligatory divine knowledge to Masavi. Accordingly, God, at the level of His essence, has a brief (simple) knowledge of all of Masavi, who is at the same time the discoverer of Masavi's details. He also defends the essence and necessity of divine knowledge based on his philosophical principles.

Reflecting on the luminous verses of the Holy Quran, it becomes clear that the concept of power, like other concepts in the book of revelation; In order to get close to the mind of its audience and preachers, it needs the existence of objective examples to be explained, and in the meantime, power in a desirable way, can play its role well for the purpose for which it is intended. Therefore, considering the Qur'an's view of Prophet Sulayman (AS) as an example of desirable power in order to reveal is an exact concept of power in the revelation of God, which leads the author to obtain a sufficient and accurate knowledge of power in accordance with the image that the Qur'an is crystallized in the story of the Prophet Sulayman (PBUH). After requiring this knowledge of desirable power, it is distinguished from undesirable power and placed in front of it. Therefore; What the present article seeks to explain this issue, with regard to the revelation of God and using the relevant narrations, and IT has been done in a descriptive-analytical manner and library method.

There are claims about the arrangement of Mus'hef of the Amir (AS) without convincing evidence, which need to be re-examined in order to answer the doubts and ambiguities about the arrangement of form in the Qur'an and success of this issue. In this case, the deception of the enemies against the Mawla Motaghiyan to disrupt the confiscation order of the Holy Qur'an and also to falsely validate the three caliphs, which is the same effort to organize the order of the scattered Surahs of the Holy Qur'an, to be answered. The realization of this matter will be done by citing sound rational and narrative reasons, the necessity of the Mus'hef being identical with the Qur'an, and the existing Qur'an, as well as the infallibility of the Amir (AS), as well as the text and document of these claims. The research method is descriptive so that we can finally reach the desirable result by the library studying and using various printed and internet sources. Therefore, in order to find the answers to the research questions, by referring to old and new sources, we have traced the roots of this view and proved its invalidity from a historical, hadith and textual perspective.

In regulating government-citizen relations, the fulfillment of individual rights cannot be entrusted to the goodwill of the government, and access to administrative proceedings should be considered as a means for citizens to achieve their other rights. As a result, in addition to the courts that deal with disputes between people, there should be impartial and independent administrative courts where individuals can go to law enforcement agencies to obtain their rights if their rights are violated by government agencies and law enforcement. Among these courts is the Court of Administrative Justice and what is the role of the Court of Administrative Justice in monitoring the observance of the rights of the nation? It can be raised as an issue. In this descriptive-analytical study, it can be stated that; The Court of Justice, in its role of advocate and defender of the rights of the nation, monitors the actions and decisions of officials as well as the approvals of government units, and acts as a judicial authority indirectly in the realization of the rights of nation under the supervision of administrative courts.

Interpretations of the Qur'an have attracted the attention of many scholars; But achieving a correct interpretation of the Qur'an requires examining the principles that led many to difficulties such as interpretation to vote in the long run of archeography. This article explains, analyzes and evaluates the principles of interpretation of the Holy Quran in solving interpretive challenges from the perspective of Allameh Tabatabai and two of his students, Ayatollah Javadi Amoli and Ayatollah Mesbah by a descriptive-analytical method. Ayatollah Javadi Amoli and Ayatollah Mesbah Yazdi, in order to be influenced by their master, have accepted some of these principles; But the most important aspect of the difference between Allameh and these disciples is the fact of non-distortion that Ayatollah Javadi Amoli has considered the arrangement of surahs and the compilation of the Qur'an during the life of Prophet (PBUH) which is against Allameh and in another part of this principle, this student considers Allameh's argument ineffective and insufficient in proving non-distortion.

Peace is one of the most basic human needs and it is emphasized in Islam, and stressors and anxiety are among the basic and inseparable issues and problems of human societies and consequences caused by it lead to the loss of peace and it is the main causes of physical diseases. Today, human beings are suffering from various family phenomena and failures, and this is when the comfort gained from the advancement of technology and technology has reduced the capacity and the disappearance of the factors of human peace. In such a case, enjoying the characteristics that increase peace is one of the obligations to increase peace, having and acting on such characteristics that its owners have more peace. In the Qur'an, having such attributes is commanded to achieve peace, so investigating such an issue is very important in order to achieve peace. This article, with a Quranic-narrative approach by studying religious books and texts, has studied and analyzed the role of increasing peace in raising children.

The Holy Quran, as an eternal miracle of the Holy Prophet (PBUH), needs to be interpreted and explained for various reasons. In the meantime, the interpretive narrations of the Holy Prophet (PBUH) and his Ahl al-Bayt, which according to many verses and narrations, are the only ones who are fully aware of the teachings of the Qur'an and its purpose have reached us as a valuable gift through Shiite and Sunnis narrations and hadith books and these narrations are the most effective examples. Using descriptive-analytical methods and using library tools, this paper tries to examine the different types of examples, and their metaphorical features, which are generally neglected. In the end, we concluded that using these methods to interpret the Holy Qur'an is very useful and pleasant, and following this kind of interpretive tradition paves the way for commentators. It is in this way that the high and lofty meanings of the Qur'an can be presented to the audience in the form of sensations and axioms, and the final goal, which is to understand the content and then act on the verses, can be achieved.

The history of debate over the miracle of the Holy Quran dates back to the time of the revelation of Holy Quran. Throughout the history of Islam, aspects have been mentioned as the miraculous aspect of the Qur'an, that the miracle in expressing the unseen news is one of them. In the Holy Quran itself, the revelation of unseen news is explicitly mentioned. Reasons have been stated to prove this aspect of the miracle of the Holy Quran, one of which is the historical evidence that the Prophet (PBUH) was not familiar with the previous holy books. In this article, after examining this issue and giving examples related to the expression of unseen news in the Holy Quran, the claim of some deniers of the revelation of the Holy Quran based on introducing a non-divine source for the Holy Quran is examined and a new aspect in proving the miracle of the Quran is mentioned in the statement of the unseen news, which is based on archaeological data, and it is shown how it can be used on the basis of archeological science to prove the miracle of the Qur'an and to prove that the Holy Qur'an is from God.

Obviously, we swear by what is important, respected and honored to us. Because God has spoken to human beings in their own language, they have sworn to different phenomena such as tin, olive, night, day, etc. in the holy verses in different places. We live in a world that has a special sanctity. In this article, we have tried to determine that we live in a holy world whose creator has sworn and sanctified all its phenomena according to the sanctity of the world by God and through its various parts; Therefore, we do not own anything by ourselves and we cannot seizure the world without God's permission. But God has given us this permission in several stages. The general cases of permission include the following: the importance of human existence as the Caliph of God; Also, legal and illegal things that have been stated in the Shari'a and the verses related to the implicit permission for man to conquer the world.

The purpose of this article is to compare the duties and fate of Bani Israel and Muslims in relation to the apparent and inner "caliphate" and "inheritance", and to analyze it based on verses from Surah Maedah. The method of the article is descriptive-analytical with reflection on verses and narrations and citation of historical and interpretive data. The findings of the debate are that the covenant of God, which is guardianship and Imamate, i.e, the apparent and inner "caliphate" and "inheritance", is completed by the installation of the apparent caliphate. Pure human beings are the inheritors of these two caliphates, and sovereignty over the holy land is the manifestation and symbol of outward inheritance supported by the inner caliphate. The spiritual caliphate preserves the apparent and territorial caliphate. The Muslim nation like Bani Israel could not preserve the truth of Islam due to its distance from apparent and inner "caliphate", so now Jerusalem is out of the access of Muslims.

"Al-Tabyan Fi Tafsir Al-Quran", written by Sheikh Tusi, is the first comprehensive and ijtihad interpretation of the Quran in Shia. In this interpretation that a significant part of it consist narrations and interpretive sayings, quoting the narrations of the Ahl al-Bayt (AS) has a different method from the period before and after it. This issue becomes more important due to the position of Sheikh Tusi in Shiite hadith as the author of two books of four hadith books. Most of the narrations narrated in this commentary are not reflected in the traditional way of narrating narrations explicitly in narrations and the principle ruling quoting narrations of Ahl-Albayt in "Al-Tabyan" refers to the narration in the issue of verses and avoiding direct quoting narrations. The author has also used different methods such as referring to the subject of the narration, mentioning the key words of the narration, using words indicating Shiite narrations and unknown words. It can be said that the motivation and temporal and spatial conditions of the author (discourse space) of this commentary have played an effective role in the quantity and quality of the narrations of the Ahl al-Bayt (AS) and the author has tried to write an approximate commentary.

The influence of hermeneutics as well as "female reading" in understanding and interpreting is one of the issues that has been raised in recent decades in the field of interpretation of religious texts. In this study, we intend to analyze and examine this view of understanding the Qur'an based on the views of Amina Wadood. He tries to recite Qur'anic verses about women in a way he calls "monotheistic hermeneutics." Wadood considers the Qur'an to be the word of God and a moral history. He believes that except for rituals of worship that are unchangeable, it should not necessarily imitate other parts of the Qur'an that are related to specific contexts, unless later a general and systematic framework can be built and those principles used for general guidance. Wodood, like contemporary modernists, interprets similar verses as "allegorical" and does not prove the meaning of the text and believes that none of the methods of interpretation are objective. He also believes that in understanding revelation, we must pay attention to the spatial and temporal context and culture of the age of revelation and the contexts of the revelation of verses.

In Iranian legislative systems, unlike other legal systems, the classification of murder is not recognized. Now the important question is, how can combine the "standard criterion" that is the criterion in "acting typically causing murder another" with the personal criterion based on "perpetrator awareness and attention"? The answer is that materially and externally, the perpetrator's action should not be based on a certain criterion, i.e, from the point of view of a "normal person", in most cases, it leads to the murder of another, and unintentional murder, but also from a psychological point of view, should be found that he was aware of this. In this article, while analyzing the concept of jurisprudential and classical premeditated murder, we examined its degrees according to the severity of criminal intent and concluded that the type of grading is both effective in the amount of punishment and it can be in accordance with the principles of criminal justice.