This study aims to give a brief overview of the position of Khadijeh from the perspective of the Prophet and narrations, because she is one of the most prominent women of the time along with Maryam bint Imran, Asiya bint Mazahem, Pharaoh's wife, and her daughter Hazrat Fatima. The daughter of Muhammad has been recognized and introduced as the master of women in this world and the hereafter. Therefore, in this article, we have tried to use the words of the Messenger of God and the narrations of the Imams to give a glimpse into the position and greatness of this lady that God Almighty praises the angels several times a day because of her. To be paid.This research includes several questions, how did the Messenger of God introduce Khadija in different cases? And how did the Imams of the Infallibles take pride in the existence of Khadijeh? The findings of this research, using the library method in an analytical-descriptive manner, refer to some narrations from the point of view of the Messenger of God and the Imams regarding the worldly and otherworldly status of Khadijeh. Or deals with their irrationality, in this article it is specified that according to the statements of the Prophet (PBUH) and the Infallibles, the position and position of Khadijeh is higher than all women and other wives of Muhammad and It has been more valuable. Because their economic, social and political contributions to the spread of Islam have remained throughout history

In Victor Frankl's view, meaning therapy is healing through meaning or healing through meaning. Frankel considers the meaning-oriented will to be the source of all human motives and goals. In meaning therapy, man must have the freedom to choose behavior for his mental health and step into his subconscious spirituality, and in response to his unconscious discovery, discover his transcendent inner truth so that he can give a beautiful definition of the most basic human suffering, namely death. Have. According to Frankel, meaning and finding the meaning of life is in fact the manifestation of humanity, and meaning, like faith, hope and love, can be discovered. Rumi in Masnavi Manavi seeks to create motivation and enthusiasm to live with spirituality. He tries to remove the obstacles to spirituality from the seeker. Tolerance of suffering, responsibility, true love, firm belief in God are the ways to reach spirituality. Rumi's mystical view is consistent with the semantic psychology of Victor Frankl. Therefore, in the present study, based on Frankel's theory of semantic therapy, the concept of meaning and desire for life in the spiritual Masnavi is analyzed. The research method is descriptive-analytical and library type. In this research, the components of suffering, tolerance, responsibility, love and religiosity of Frankel's theory have been explained and interpreted in the spiritual Masnavi. In Frankl's semantic psychology and the practical teachings of Rumi's mysticism, suffering

The rapid growth with the excessive expansion of the architectural body in the field of urban architecture was formed in such a way that many urban groups could not adapt themselves to this excessive growth, as a result, the visual image of the architecture of the cities, which includes a wide range of views, became a visual disturbance from the point of view of development. The visual appearance of building facades is one of the most important factors in the construction of landscape identity in the architectural view of cities. Considering the importance of the symbol of the architectural view and since the symbol of the architectural field includes a part of the identity and public rights of citizens, and considering the chaotic situation of architectural facades in the urban architectural landscape, the necessity of explaining a model for the concept of facades in a general climate is suggested. In the country of Iran and paying attention to the issue that environmental influences have a significant impact on the architectural body, the explanation of thisThe model has been considered considering the hot and dry climate of Iran. The improvement of the architectural landscape identity of contemporary facades requires a model that considers the architectural appearance of the city as a physical part of it in addition to its cultural dimension and functional needs.

Iran, as one of the oldest countries in the world, has long had a kind of national identity and "nation" and this can be seen in the continuation of the name "Iran". The three building blocks of Iranian national identity are "being Iranian", "religion" and in the new era "modernity". The two ancient layers of Iranian national identity have long been more or less compatible with each other, and have and still have many overlapping elements. With the acquaintance of Iranians with the new world, it caused new awareness in this field and this awareness caused a change in this identity. Therefore, the main question of this research is how this change in the components of national identity was formed in the Qajar (pre-constitutional) era? This descriptive-analytical study has concluded that "archeology", "rewriting", "redefining the homeland" and "redefining the nation" and "shaping the idea of nationalism (in its modern sense)" are the most important components of the "new Iranian identity system".

The category of stagnation and decline of Islamic civilization, such as its rise and prosperity and greatness, has been considered by many Muslim and non-Muslim thinkers, and each of them has discussed the causes and factors in the study of this decline. Some have explored these factors intra-structurally; That is, the factors that negatively affected it from within Islamic society; And some have paid attention to extra-structural factors; That is, the events that entered the Islamic civilization from outside and caused its decline. In this article, descriptively-analytically, by asking the question, what factors have considered contemporary Iranian thinkers to affect the decline of Islamic civilization? Has raised the views of some of these thinkers in response to this question.Research findings show that these thinkers did not attribute the decline to Islam; Rather, it has been linked to the various doctrinal, behavioral, and moral deviations that have occurred in Islamic society among rulers and Muslims. External factors have also been considered effective in this decline, which has been due to the favorable internal conditions of Islamic society.

Greek history since long has been the cause and root of many events and deeds and is so vast that it is the root and cause of Greek culture, history, politics, military and economy. Greece has experienced different internal and external wars; Peloponnesian wars were a series of civil wars in Greece. These wars which happened or occurred in three historical periods have political and economical roots and causes. The result of the wars was that Aten which was the center of civilization and next Greece weakened. In this paper we try to study and analyze the political and economical roots of the Peloponnesian wars and also analyze the results and outcomes of the wars.The outcome of the wars also was that Aten which was the center of civilization and next Greece weakened. In this paper we try to study and analyze the political and economical roots of the Peloponnesian wars and also analyze the results and outcomes of the wars.

The people of Greater Khorasan converted to Islam in the first half of the first century AH. At that time, Shiism had few supporters, but from the beginning of the third century, despite the authority of the Sunni Abbasid rulers, Shiism became the dominant religion of the people of Khorasan. This work began with the presence of Imam Reza and his actions. This fundamental research seeks to answer the question of how much the Imam's religious debates and his precise actions were the source of the spread of Shiism? The answer obtained after reviewing historical and analytical documents and books shows that this method of the Imam was the best model for the spread of Shiism in the face of scholars of other religions, with a precise understanding of the crises of Islamic society, looking to the future, and adopting intelligent political and cultural positions and strategies. Is. It caused non-Muslims and Muslims of other sects to become interested in Imami Shi'ism and to accept Shi'ism as their religion.

The last century of the Safavid period, due to the weakness of the central government, led to protest revolts such as the revolt of Gharib Shah or Rostam Khan Sepahsalar and ... against the central government. Historians of this period, in addition to court affiliations or partisan tendencies, in addition to reporting the revolt and emphasizing the justice of the kings, have justified the causes of these revolts and in most of the reports have blamed only the rebel leaders or insurgent tribes. None of these sources provides information on the real causes of these riots as well as the analysis of their consequences. Due to the dependence of historians on the court and the structure of the bureaucracy, the ruling view is very colorful in presenting reports and explaining the causes and consequences of these protests. Accordingly, the main question in this study is what place did riots and internal conflicts have in the historiographical works of the last century of the Safavid era? The reflection of these revolts is different based on the attitude of historians and the volume of historical sources and the social and political position of historians in this period and depends on religious, religious, social, political and ... causes. The present research has been done by library data collection and content analysis..

Studies show that the Sasanian fire temples tend to be near water resources, such as rivers, springs, and streams. However, the necessity of its existence in fire temple’s surrounding could not be confirmed certainly but by studying the locations of fire temples we realize that most of them are built near or at a short distance from water sources, or in some cases, there is a building near fire temples to praise water. Despite the lack of information on describing the architecture of the fire temples in Avesta, the most important source of Zoroastrianism, we juxtaposed its description of Anahita, places, and homes with the architecture of religious places from the Sassanian period that is known. The current study aims to answer the question: did the building of fire temples next to the water sources have religious reasons or not? This study intends to investigate why the fire temples were built near water sources through documentary research methods and by citing archaeological evidence. It may be depicted that in the majority of the cases, no monument used to be built for praising water, and the ritual was held near the water sources. From this view, the proximity of constructing fire temples to the water resources was an illustration of religious justifications for selecting the location of fire temples and their proximity to the water sources.

Qais ibn Sa'd ibn Ibadah Ansari is one of the companions of the Prophet (PBUH) (and one of the companions of Imam Ali) (AS) and Imam Hassan. No date has been mentioned for his birth; He was a teenager and had honors during the time of the Prophet, such as: the servant of the Prophet, the head of law enforcement and the bearer of the Ansar flag in some battles, which shows his closeness and companionship with the Prophet during the caliphate of Imam Ali (AS). , Is one of the first people who pledged allegiance to him and was one of the companions of the Imam in the battles of Jaml, Safin and Nahrawan. He held various positions in the period of Imam Ali (AS). Finally, after the peace of Imam Hassan (AS), he settled in Medina and died at the end of Mu'awiyah's rule. The period of Imam Ali (as) and after him has been studied. Studies have shown that Qais and his family were among the main pillars of Islam during the time of the Holy Prophet (pbuh) and After his death and during the time of Imam Ali (as), he showed great courage and efforts in strengthening Islam and remained true to his covenant until the end.

The study of Qur'anic stories based on the atmosphere of revelation reveals some facts and concepts. In this article, the story of Prophet Moses as a section of history has been studied with such an approach. This study seeks to answer the question that; What are the historical features and main elements of the story of Prophet Moses? And to what extent is knowing the space of revelation of verses effective in recognizing these main features and elements? In this article, the story of Prophet Moses based on knowing the atmosphere of revelation of verses and with analytical and comparative method, has been studied and the historical features and main elements of the Qur'anic story of Prophet Moses have been achieved, including: Conditions Fear, the thoughts of the children of Israel and their actions, the discussion of time and back and forward events along with the atmosphere, attention to the elements and events in the time of Prophet Moses, the use of words indicating certainty or doubt and .... Of course the relevant verses The story of Prophet Moses also includes general rules that are valid in other times and places, and this is the divine tradition.

Archaeological research at the state of Stoene & Asak city of Parthian period in north of KhorasanIn the map of the Parthian empire, the name "Stoeneh" is seen as one of the important states of Parthia, which is located in the geographical area of northeastern Iran. The importance of this state is due to the historical events of the first kings of the Parthian dynasty; it is also said that Asak, the city where the Ashk I were crowned, was located in this state.During a survey, we found evidence of fortresses belonging to the Parthian era in a village called Ostad in the city of Farooj, which is located next to the city of Quchan. These fortresses are known as the Qaleh Kohne now. According to the villagers, in the past, Ostoo was said to have changed its name to Ostad, which is close to the ancient word Stoeneh.In this article, while describing the historical events of this important part of the Parthian geography, field findings will be given for a complete description of this state and the works of Asak city and the borders of Stoene state.

Safavid state formation and the recognition of the Shiite religion in Iran led to the presence of Shiite scholars even from the surrounding lands in Iran, especially during the reign of Shah Tahmasb, when many scholars of Jabal Amel turned to his court and became prominent religious officials, mostly in cooperation with the Safavid government. And the second and third generations of these scholars continued to cooperate with the Safavid government in the following decades.Sheikh Baha'i is a descendant of the Jabal Amel scholars who held the position of the highest religious official during the reign of Shah Abbas I. As a prominent Shiite scholar, he collaborated with the Safavid government, but He looks at it and even mentions it as polytheism. Using descriptive and analytical methods, this article uses historical sources to first present a picture of the Safavid rule during the reign of Shah Abbas I and then to analyze the performance of Sheikh Baha'i and his interaction with the Safavid state.

Historical geography is a scientific method for studying ancient sites, locating cities and sites. Historical geography examines geographical factors throughout history. Western Iran has historically been important due to its strategic location and proximity to Iraq and its short distance from Ctesiphon. The Qasr Shirin-Kermanshah road has historical and commercial value. Connects. Kermanshah is the second province with the most artifacts from the Sassanid period. The trade route of Khorasan passes through Qasr Shirin and Kermanshah passes through Iran. Today, part of it corresponds to the road that goes from Iraq to Kermanshah. It is known as Qasr Shirin-Kermanshah Sassanid axis. The distance between Qasr Shirin and Kermanshah is the cities of Sarpol-e Zahab, Korand, Islamabad-e-Gharb and Mahidasht. Has. This ancient route is still used and important. During the Parthian and Sassanid eras, due to the role of commercial intermediation, this route was used. In the Islamic era, this region was part of the Jabal province. The importance of trade in this direction has created important and dynamic cities. This road has always been of interest to tourists and geographers. In this article, the historical geography of the region during the Parthian, Sassanid and Islamic eras has been studied.

Renewal of competition between Usuliyan and akhbarians at the beginning of the Qajar periodAbstractDisagreement between the two schools of jurisprudence, Akhbari and Usuli, before the end of the 12th century AH, the series of challenges between the two schools in the 13th century begins again. In this process, the relative and causal connections between the fundamentalist clerics led to the strengthening of the mujtahids and their unity against the views of the Akhbari clerics. With the advent of Mirza Mohammad Astarabadi (in the thirteenth century AH and during the Qajar period), a new round of intensification of the confrontation between akhbarian and fundamentalist scholars took place. discussions about both fundamentalist and akhbarian ideas in the Qajar period had various political and religious consequences, especially in the field of incitement related to the clerical apparatus in spreading the ideas of ijtihad and imitation, strengthening the institution of authority and influence of the clergy among the Tuido people and confronting The government, part of the fundamentalists clergy, appeared to enlightenment and new ideas and to welcome some manifestations of modernity. Political developments in the region, including the Iran-Russia wars, were the cause of rivalry between the fundamentalists and the Akhbaris. This article tries to follow the existing similarities between religious scholars about the causes of akhbarian tendencies among the clergy of the Qajar era and to examine the renewed competition between these two sects in the field of intra-organizational developments of the clergy.