محمدعلی ربی پور

The purpose of the present research is to understand the nature of reason and destiny and its end in resurrection and to present different meanings and interpretations about proving the survival of reason, which has been the subject of discussion since the past. Based on this, this research has been written by examining the verses of the Quran, especially the verses related to the creation and the definite destiny of man, and examining the sayings of scholars and philosophers. During the review of the sources, the certainty of reason in the existence of man in the second life (the Day of Resurrection) was proved with rational and narrative reasons by referring to the verses of the Holy Quran and inspiration from the descriptions of philosophers and scholars. One of the reasons cited in verse 27 of Surah S, and one of the convincing intellectual reasons is that God did not create man and the world in vain, and reason and logic do not accept that the oppressor and the oppressed are equal in judgment, so the resurrection and reckoning is a definite obligation for every human being; In this way, it is proved that reason is with man on the day of resurrection, because its absence removes responsibility and accountability from him, and by losing it, a person's humanity and identity are lost, and if this is the case, there will be no judgment and accountability, and this is impossible based on the sayings of the Most High, reason and logic. This is a deterrent answer to the words of the deniers who say that there is no resurrection and that man is destroyed by death and suffers eternal destruction. So, based on the general results, there is reason and resurrection, and reason does not disappear with death, and resurrection is for the realization of justice in the reward of the righteous and the punishment of the wicked.

Undoubtedly, hadiths are a precious treasure among the epistemic sources of Islamic thought. The use of this precious treasure requires preliminary steps, one of which is to identify the damage so that the hadith researcher can remove its undesirable consequences in the field of understanding hadith. "Correction" means changing a part of the hadith to another word or phrase. It is one of the plagues found in the hadiths, which requires research to identify and fix its consequences. Since a slight change in the letters and words will make it difficult for us to understand the main meaning of Masoom (PBUH) and fail us in reaching a correct and acceptable meaning, it is very important to pay attention to the phenomenon of spelling. "Distortion" in the meaning of changing the word or meaning of the hadith is one of these plagues in the hadiths that requires careful research to identify it and pay attention to its adverse consequences. The distortion of religious texts has a long history and has long been the subject of attention and concern of Islamic thinkers, especially hadith scholars. This article is written with a descriptive-analytical method with the aim of explaining the factors and consequences of distortions in hadiths. Since a small change in letters and words fails us in reaching the main intention of Masoom (pbuh), it is very important to pay attention to the damage of "distortion". Keywords: hadith jurisprudence, tasheef, distortion, effects, tahteeb al-ahkam.

The knowledge of ethics among Muslims has faced different approaches, which has led to the emergence of different ethical and educational systems such as rational, mystical, transferable and integrated approaches. The integrated ethics approach has tried to use the privileged capacities of the philosophical, mystical and narrative school and have a combined view of the science of ethics, one of whose leaders is Ragheb Esfahani. He has created a good link between the philosophical and religious approach in his valuable book al-Dhari'a al-Makaram al-Sharia. What can be understood from the discussion in the present research is that Ragheb emphasizes rationalism and considers reason to be the leader of sensual virtues and views reason as the head of a chain of moral virtues. The characteristic of Ragheb's discussions is the combination of philosophical and moral discussions with the verses of traditions and the religion of Islam. Ragheb Esfahani's moral theory should be considered among Platonic-Aristotelian virtue theories in terms of its overall structure. Nevertheless, its moral educational views have a completely Quranic content and are so embellished with Islamic verses and traditions that its philosophical flavor is less palpable. Ragheb's important initiative in the discussion of moral and educational virtues, which was taken from the Holy Quran, was to add the virtues of success, guidance, growth, affirmation and confirmation to the philosophical moral virtues. Despite Ragheb Esfahani's original and wonderful works and despite the deep works he left behind, he remains unknown and the reason for this is the deep influence of Ghazali on Ragheb's moral issues.

Divorce and disregard for women''s rights are important social ills that often lead to the collapse of the family. This phenomenon, like any social phenomenon, has causes and factors. Which should be identified and examined, the present study in the analysis of this issue has tried to use library sources and based on the teachings of the Holy Quran in Surah Divorce, Baqarah and Nisa by descriptive-analytical method and explaining the verses of divorce and women''s rights at the time of divorce and examining the rhetorical subtleties of the conditions of the condition in the verses of divorce and why it is stated with the conditions of the condition, The results of the research indicate that the expression of the verses of divorce and the expression of women''s rights linguistically with the style of the condition has certain nuances where if the subject of the sentence is doubtful or rare (in) and in the definite case ((if) ) And in case of comprehensiveness and generality, it is mentioned with ((I)) In the Qur''an, by observing piety, divorce develops life. Also, ''iddah shows the reason for maintaining the sanctity of marriage in Islam and the absence of alimony and the relationship between the child and the father, on the other hand, it is a deadline for returning to life.

Hadith collections are valuable treasures of knowledge sources of Islamic thought, but the use of these treasures requires the benefit of necessary expertise. One of these specializations is to identify the harms of recording and writing hadiths so that the hadith researcher can take action to eliminate its undesirable consequences in the field of understanding hadiths. The occurrence of "tashif" in this book means the unintentional change of a part of the hadith to another word or phrase. It is one of the plagues found in the hadiths, which requires independent research to identify and correct it. In this article, an attempt has been made with the descriptive-analytical method and library study, firstly, what is Tashif and its types are stated, and then, with a case study of Sheikh Tusi's Tahzib al-Ahkam book, as one of the most important Shia hadith books, some examples of Tashif occurrence in We have identified this valuable book and introduced the correct text after searching in other hadith sources. The findings of the research show that two types of verbal and semantic spellings have occurred in this book, each of which has different types and examples. It should be noted that the mention of numerous examples of this phenomenon is only to clear the ambiguity of the hadith and in no way destroys and weakens the high value of the book Tahzib al-Ahkam and the scientific value of Sheikh Tusi.

1072 / 5000Translation resultsThe forms of the condition in terms of meaning include causation and stopping on each other, the conditional verb and the answer and the conditional devices are its basic elements. The second sentence often focuses on the conditional sentence. In the discussion of conditional sentences and different types of devices, as well as why the use of a certain type of verbs is of special importance, In the applications of the Holy Qur'an, the rhetorical subtleties of conditional sentences with "if" in terms of certainty and "in" in terms of doubt and probability, and "if" that the refusal of the conditional answer is due to the conditional refusal have been studied and also shown. It has been said that sometimes the verb condition can be used to mean the past and the present, and "it", although often in the sense of doubt and probability, is sometimes interpreted with certainty, and sometimes in the sense of rebuke, irony, condescension and ignorance. It is sometimes used in impossible matters. Also, "Lu" is mentioned in the Qur'an in the form of refusal and non-refusal, and "if" is not permissible and will be used in the future tense. Sometimes the verb is its condition in destiny and it is used in definite matters.

  The problem of the present research is, first of all, the difference between the existence of God Almighty in terms of antiquity and occurrence between atheists and people of theology (philosophers and theologians) and secondly, the investigation and connection of faith and worship with the Islamic lifestyle. In this regard, the views and opinions of Imams Ghazali and Tusi have been examined as examples of moderate philosophers far from extremes.

  This research is applied in terms of purpose and descriptive-analytical in terms of nature. The method of collecting information was in the form of a document library. The subject area of the research is the existence of Gods and faith and the Islamic lifestyle along with the views of Imams Ghazali and Tusi, and its time area is the first half of 1402.

In proving the existence of Almighty God, Imam Ghazali points to the reasons of narration, rationality, circumstantial evidence, the occurrence of the world, the reason of will and nature, and Imam Tusi also points to the reasons of oneness, lack of spatial and temporal bias, absence of events and narrational reason. They believe that people are different in relation to proofs in proving God's existence, so some people consider it as a tangible and sensible proof, and some consider it as a proof of the existence of the Creator. According to Ghazali's belief, if a person wants to achieve his perfection, he has no other way but to adhere to religious matters; So what makes human life meaningful and frees it from emptiness and futility is religiosity, worship and faith. From Tusi's point of view, a person's happiness is in knowing the Supreme Being and servitude and faith for him. Therefore, they believe that a person who denies the existence of God is devoid of any faith and belief, a being immersed in selfishness who never leaves his personal interests and is always a wandering being who, outside of the Islamic lifestyle, does his duty to live in moral issues. , does not know social and family.

  Faith and life are not unrelated and there is a close relationship between faith and Islamic lifestyle that cannot be ignored. In order to justify the appropriate (Islamic) lifestyle and its meaning, the connection between the two is necessary. Believing in the existence of God and having God's deeds instills faith in a person's existence and influences a person from his ultimate goal, which is faith and closeness to God, and all the affairs of his life, from worship to business. , education, recreation, socializing, etc. in the path of this goal. Therefore, the issue of the existence of Almighty God, which establishes a connection between belief and worship and faith of a person with his lifestyle, considers people with stronger faith to be more successful in having a more Islamic lifestyle.

The purpose of this research is to examine the fate of the mind and its relationship with the body in line with the Islamic lifestyle. Resurrection is one of the religious truths that have been proven by Sharia and reason, many verses of the Qur'an refer to it and describe the hardships of the Day of Resurrection.

In this research, a descriptive analytical method was used to analyze jurisprudential sources and documents. 

Almighty God has made belief in resurrection one of the pillars of faith because it is associated with belief in the Day of Judgment. Muslim philosophers have not only relied on Quranic verses to prove the reality of resurrection, but they have also relied on rational reasons and proofs to prove the disbelievers of resurrection and life after death, just as the human mind leads to the necessity of believing in resurrection. , because his existence in this world is not a futile existence, but he will be in it until the Day of Resurrection and he will be accountable for every action he has done, whether good or bad, because God Almighty has rewarded and punished his servants. And his promise is true.

In the issue of resurrection, the researchers did not stop at proving the resurrection, but also discussed the manner of resurrection and whether a person will be resurrected only with the soul or only with the body, or whether the resurrection will be spiritual and physical. And the overwhelming majority have finally said that the resurrection is spiritual and physical. Intellect is the driving force of man in the life of this world and the body cannot function without it, so without a doubt it must be present in the calculation and the presence of intellect must accompany the body; Because the second one is what shows the nature of intellects and there are many verses in the Holy Quran that prove physical resurrection and the opposite is denying the ability of Almighty God to revive bodies after their corruption and dissolution. God is able to revive the bones while they are rotten.

This article explores the moral characteristics of managers in the context and content of Quranicverses and religious traditions.To achieve this aim, we have contemplated the apparent and internal content of verses and traditions from the viewpoint of subject analysis. Accordingly, the manager's morals and their internal/external organizational behaviors and also the quality of applying management methods and techniques such as consultation, modesty, loyalty and the appreciation of the past traditions as well as the impact of these behaviors on organizational factors have been explored.

The major purpose of this paper is to have a review of the management policy and the characteristics of managers in Islam. The issue of the management and the leadership of the managers from the viewpoint of the Islamic reliable sources and religious teachings does have some principles and requires some conditions which help the managers to achieve their organizational objectives. Nahjolbalaghae, being a reliable Islamic source in various ethical, social and political fields, deals with the managerial methods on different levels, This paper , influenced by the outlook of Hazrat Ali (peace Be Upon Him) on managements, reviews the qualities of managers and their interaction with the personnel and people. It also attempts to highlight the major underlying managerial qualities such as piety, social justice, loyalty, understanding others and managerial proficiency in the light of the teachings of Nahjobalaghae.

In all messages, the formal feature and how it penetrates III the souls of its addressees, is one of the most important ways. Restriction (qas'r) is one the most significant issues in semantics, about which it has been spoken in rhetorical methods of Qur'an. Qasr is limitation of the subject in a predicate or restriction of one thing to another in a particular way. This restriction can be done by different means. In Arabic, negation and exclusion are the main and strongest means for restriction. As Qur'an is the most important scripture for Muslims, to reach a deeper understanding of it, we have to consider all the rhetorical methods among which is restriction. In this article we have studied different views about various ways of restriction and its status in Qur'an and rhetorics.