مژگان سرشار

By relying on talents and abilities, instead of focusing on diseases, positive psychology has opened its place in psychology literature and has become more important with the increasing progress of societies and the spread of materialism. In Martin Seligman's theory, happiness is one of the most important concepts in positive psychology and refers to a person's feeling of happiness and satisfaction.

The current research was conducted with the aim of providing a model for happiness based on Martin Seligman perspective.

The method of the current research was qualitative, which was carried out using the grounded theory method. The statistical population in the review section of Seligman's theory was the content of the book "Prosperity of Positive Psychology: A New Understanding of the Theory of Happiness and Well-Being", all of its content was carefully examined by researchers, and in the expert section, the statistical population included all positive psychology specialists in Tehran. It was in 1402 that they were identified by snowball sampling and by asking the opinion of 10 of these experts, their opinions on the subject under study were examined.

In the present study, causal, contextual and intervening factors of happiness were identified. On the other hand, strategies for focusing on strengths, practicing gratitude, practicing acceptance of suffering, setting goals and weekly or monthly planning, establishing and maintaining positive relationships and meaningful connections with others, practicing living in the present and valuing the present moments and sports activities and mobility Physical activity was identified as a means of happiness. Finally, it was found that happiness brings various consequences, including improving mood, improving health, improving relationships, increasing creativity, success at work, maintaining mental balance, and increasing motivation.

The findings of the present study showed that Martin Seligman's genuine happiness is consistent with the opinion of experts in the field of positive psychology; Because both emphasize that happiness, satisfaction and inner peace can be achieved through spiritual connection with God and following religious and moral principles and a positive attitude towards life.

In an era where religious groups are accused of having religious interests and motivations that may hinder their participation in countering other religious groups, theologians strive to demonstrate that the religious tradition they belong to is conducive to benevolence, assistance, participation in the public sphere, and charity. The present study aims to focuses on the thoughts of David Hollenbach in his book "Public Goods and Christian Ethics" to examine the efforts of Christian scholars in showcasing the compatibility between participation in public goods and Christian ethics. To this aim a descriptive –analytical, with data obtained through document analysis and examined using qualitative content analysis methods was used. The results indicate that in modern Christian theology, efforts are made to focus on solving the problems of individuals and human societies. Christian theologians have tried to present a somewhat accommodating interpretation of Christian theology by understanding the importance of religious participation in the public sphere and providing public goods and charity, based on a somewhat conciliatory and accepting approach towards other religious traditions.

"Muhammad ibn Senan Zahiri (d. 220 AH) is recognized as one of the prolific hadith narrators influential in Shia jurisprudence and hadith. Numerous narrations attributed to him are found in the four fundamental texts of Shia Islam. Many notable scholars of hadith criticism, such as Ibn al-Ghadha'iri in *Al-Du'afa*, Ibn Najashi in *Al-Rijal*, Shaykh Tusi in *Al-Fahrist* and *Al-Tahdhib*, Shahid Thani in *Al-Rawdah al-Bahiyyah*, and Khui in *Mu'jam Rijal al-Hadith* have criticized him, sometimes accusing him of exaggeration, elevation, and weakness. Consequently, especially his isolated narrations have been deemed unreliable.This study aims to examine seven isolated narrations of Muhammad ibn Sanan in *Al-Kafi* and *Al-Tahdhib*, utilizing rational and empirical evidence alongside the opinions of prominent hadith scholars to analyze the aforementioned weaknesses in his narrations, thereby achieving a more comprehensive understanding of his character. We have evaluated the text of these narrations in light of their exaggerated content and lack of coherence with reason. The most significant finding of this research is that the narrations of Ibn Sanan, characterized by multiple weaknesses such as exaggeration and extremism, are indeed flawed and contrary to reason. Consequently, the assessments of major hadith scholars regarding the weak character of Muhammad ibn Sanan and the rejection of his isolated narrations are valid and accurate."

Muslims believe that the Qur'an is the word of God, but critics of the Qur'an have always tried to create doubts against this divine book in order to cast doubt on the divinity of the Qur'an Considering the spread of these doubts in the recent centuries and the contexts of the emergence of this doubt, in this article, in a descriptive and analytical way, while explaining the literary doubt and the factors of its occurrence and emergence, the course of the emergence and development of such doubt in five The period from the era of descent to the late period has been investigated.The most important findings of this research are: In the era of the descent of the prophet's wisdom, he blocked the way of casting any doubts, while the lack of compilation of the rules of the Arabic language at that time ruled out such a doubt. During the period of the Imams (as) and companions, factors such as; The phenomenon of different readings, weakness in the Arabic script, the presence of similar verses and difficult words, became the basis for literary disputes in this age, which was met with the response of the Companions and the wisdom of the Imams (AS). By moving away from the age of texts due to the spread of conquests, the increase of new converts to Islam, and the hostility of Zandaqah, literary doubts have increased, Islamic thinkers tried to answer these doubts in their writings. In the recent period of disregard for literary rules and the hostile view of some orientalists, literary doubts have developed in a new format.

Moḥammad ibn Sinān Zāhari (d. 220 AH) is one of the prolific narrators who has had a significant impact on the Jurisprudence and Hadith of the Imāmiyyah. Many prominent schʾolars of Hadith criticism, such as Ibn al-Ghadhāʾīri in al-Dhuʿafā, Ibn Najāshi in al-Rijāl, Sheikh Tūsi in al-Fihrist and al-Tahdhibain, Shahid Thāni in al-Rawḍāt al-Bahīyyah, and Khoei in Muʿjam Rijāl al-Hadith, have criticized him and some believe that he is accused of exaggeration, elevation, and weakness. Consequently, especially his solitary narrations have been deemed unreliable. This paper endeavors to examine 8 solitary narrations of Mohammad ibn Sinān in al-Kāfi and al-Tahdhīb, by referring to evidence and real testimonies, as well as the statements of eminent scholars of Hadith criticism, to delve into the attributes of weakness attributed to his narrations in order to achieve a more comprehensive understanding of his status. The texts of these narrations have been evaluated considering their tendency towards exaggeration and lack of rational consistency. The most significant finding of this research is that upon scrutinizing and analyzing some of Ibn Sinan's narrations, the narrations are weakened due to possessing numerous characteristics such as exaggeration, elevation, and extremism, rendering them unreliable and contrary to reason. Therefore, the opinions of prominent scholars in regard to the weakness of Mohammad ibn Sinan's character and the rejection of his solitary narrations are deemed accurate and valid.

Some commentators and scholars of Quranic sciences believe that interpreting according to the order of the surahs is the best way to understand the Quran and serve it; Because in this way, the states and stages of revelation can be clearly and accurately understood, and in this way, the reader is placed in the space of the revelation of the Quran and its conditions, relationships, purposes, and concepts, and the wisdom of the revelation is revealed to him. Therefore, from the beginning of Islam, some companions and followers tried to collect the Quran based on the order of descent. In the meantime, the list provided by Ibn Abbas based on the narration of Ata Khorasani of the order in which the surahs of the Quran were revealed is more reliable. Abdullah ben Abbas was a distinguished student of Ali (PBUH) and his interpretations of various verses of the Qur'an have a privileged position in interpretation. It shows him well compared to other Companions. In this article, it has been shown with Quranic, historical and narrative evidence that the mentioned list also has many weaknesses, and the priority and delay of the surahs in that list is facing serious problems. In addition, the precedence and backwardness of the surahs in that list does not necessarily mean the precedence and backwardness of the verses of those surahs; Several examples have been given to clarify this matter.

The text of the Qurʾān is considered consistent and protected from distortion among most groups; however, sometimes the difference in interpretation of a verse by commentators has led to conflicting opinions. The phrase “Kun Fa-Yakūn” (Be, and it is) has been interpreted under two general categories: allegorical and literal readings. This difference in interpretation has shaped the concepts of determinism and free will in creation. According to research findings, the origin of this difference lies mostly in the foundations, methods, and inclinations of the interpreter. In the realm of foundational principles, differences in recitations and Arabic grammar, the authority of apparent meanings, and the language of the Qurʾān are among the influential factors in differing opinions. In the interpretation of the phrase “Kun Fa-Yakūn” Sunni interpreters have utilized three methods interpretation of the Qurʾān by the Qurʾān, the Qurʾān with traditions, and the Qurʾān with the sayings of companions and followers; however, Imami interpreters have limited themselves to interpretation with Qurʾānic verses and traditions of the infallibles. The interpreter's inclination in theological, philosophical, mystical, and doctrinal discussions is also very influential in their differing readings. Although the place of interpretation, due to its human aspect, is separate from the text of the Qurʾān, examining the origins of these differences is helpful in selecting readings and uncovering clear horizons of divine intent and acting upon them. This article, through library research and a descriptive-analytical method, has examined "the origin of the difference in interpreters' readings in the interpretation of the phrase “Kun Fa-Yakūn”.

Ethics, in addition to creating culture and creating identity for the society and the individual, provides the basis for the implementation of religious and legal duties, including acts of worship, transactions, rulings, civil and social laws. Since jurisprudence and moral issues are not discussed separately in the Qur'an, it is therefore necessary to search for the relationship between the two in the hadiths; Therefore, the main issue of this article is to pay attention to the ethical points raised in the traditions of Khums. The research method in this article is descriptive-analytical. The place of morality in the traditions related to Khums is discussed in two general areas. One is the position of moral propositions in the principle of Khums legislation, and the other is the position of moral propositions in the reason for the legislation of some Khums rulings. For example, the discussion of justice and fairness is one of the moral propositions that are the basis of the legalization of Khums jurisprudence in the field of forgiveness or the manner and time of Khums payment. Negligence is one of the moral propositions that was the basis of the legislation of some Khums rules. Respecting and preserving the dignity and status of leaders is also among the moral principles that have become the basis of Khums legislation. Regarding the reason for the legalization of some jurisprudential rules of Khums, moral propositions have been considered as Shariah. Forgiveness of Khums is one of the issues raised by Ahl al-Bayt (AS) in hadiths; In these hadiths, the reason for legislating such a ruling is the purity of the birth of the Shiites. Among the other reasons for the law of Khums is cleansing from sins and preventing avarice.

One of the important issues in contemporary society is women’s rights and establishing equality between human beings. Like men, women desire to be benefited from their rights. Parts of human rights are stipulated in Quran. Arabic language and language of Quran are gender sensitive languages and masculine conjugation is dominant in words and lexicon because in Arabic literature, masculine and feminine encompass all over the universe ranging from the Highest of the existence that is God to the lowest of them like the solid bodies, plants and animals etc. In this research, the Islamic scholars thought were reviewed in relation to word and meaning in the Quranic text. They believe that there is a distance between word and meaning, and meaning has priority over structure and form and it is prevalent. The research result showed. and the elements of language are inherently unrelated to gender and cannot be marked with male and female or masculine and feminine characteristic.  Therefore, the gendered nature of Arabic has not overshadowed Quranic teachings, and gender in the surface of the vocabulary and word in the text, by no means were meant by the owner of the revelation and Quran has an equal interaction with both genders. Then, using descriptive-analytical research method, the attempt is made to discuss human rights with gendered approach in four domains of life cycle, belief identity, need for security and adornment, so that the we could examine gender equality in Quran between two genders.

There example are similarities and differences in the words of Mu'tazila and Shia theologists about the nature, types, ranks, and duties of angels. Some of these opinions are mentioned in the commentaries of Ibn abi al-Hadid and Ibn Maytham on Nahj al-Balaghah. The comparative study of their views is the subject of this research. This research is qualitative research based on its nature and method. With three explanatory, approximate, and critical approaches, it categorizes, analyzes, and explains the interpretive views of Ibn abi al-Hadid and Ibn Maytham. The commentators of Nahj al-Balaghah themselves are followers of one of the Islamic schools of thought and have views on religious principles and branches of jurisprudence that consider them necessary to defend. Ibn abi al-Hadid, a Mu'tazili, and Ibn Maytham, a Shiite, are not exempt from this rule. Through examining the views of the commentators regarding angels, the achievement of this research is to know their method in the explanation of Nahj al-Balaghah. Ibn abi al-Hadid and Ibn Maytham in their commentaries on Nahj al-Balaghah have discussed topics such as types of angels, describing them in terms of their lack of physicality, knowledge, worship, infallibility, sleep, the nature of Iblis and his comparison with angels, and also the superiority of prophets over angels. Ibn abi al-Hadid deals with these topics based on the words of the Imam (AS) from the perspective of Mu'tazili companions, and in some cases, expresses an opinion against Mu'tazili. In most cases, his method is rational and practicing religious jurisprudence. Ibn Maytham also categorizes and describes angels by referring to the verses of the Quran and the narrations of infallibles. However, his method of content analysis is based on the interpretation of the exterior to the interior.

Proverbs have not been classified into innocent and non-innocent speech. This article aims to provide two examples of narrations containing proverbs like "a wise person is whom learns from the experiences of others and their fate" and "It is more justifiable to be miserly than to be a tyrant" to illustrate the importance of such a distinction. To achieve this, the approach involves identifying the source and speaker who used a specific word in Shia and Sunni works. Once identified, other sources and speakers who used the same word during the same period as the initial source are gathered. This analysis contained the date of speech sources and the distance between the authorship. Additionally, we examine the narrators from a scientific perspective and consider any differences between the texts in various sources. After researching multiple sources, we aim to identify a unifying narrator who has incorporated into their work. The original narrators mentioned were not the Prophets (peace be upon them), but rather learned individuals such as Amer bin Saasa' and Marthad bin Saad, who was one of the members of the Ad delegation and the first to speak. This is a significant discovery regarding the origins of these allegorical expressions. In the second half of the 3rd century and the second half of the 2nd century, certain words were published and entered into traditions as proverbs. This indicates the impact of narrations in later sources of folk proverbs.

Commitment of a sin and the repentance afterwards are among the issues that have been very controversial in the history of Christian and Islamic thought, considering that talking about sin, along with the category of repentance, will lead to the forgiveness of a person. Thus, using the comparative method, while examining sin and repentance in terms of  lexicology and terminology in the Bible and the Qur'an, this research has tried to present the similarities and differences of referents, factors and punishments of sin, as well as the conditions and stages of realizing repentance and its worldly and Hereafter effects in these two Holy Scriptures. The impressions of the Bible show that all human beings are born sinful and sins are forgiven by repentance after baptism. But the Qur'an states that humans are born with a pure nature. Both Holy Scriptures have introduced repentance as a factor of liberation from sin, but the procedure of this liberation is different in the two religions. In Christianity, after the baptism ceremony, repentance is done by the sinner's confession to the priest, while in the Qur'an, confession of sin is not allowed to be made to anyone other than to Allah.

Since the Holy Qur'an was revealed in Arabic, accurate understanding of the words and its translation has always been of special importance for non-Arabic speakers. Paying attention to the exact meaning of words is considered the most important step in correct translation and compliance with trustworthiness. Some Muslim commentators and scholars consider some words of the Qur'an to be involved. Meanwhile, according to a group of commentators, some of these words are Persian. With a close look at these Persian words included in the Quran, we find that some of them are in the field of afterlife rewards. The present study, using the descriptive-analytical method, has investigated the encounter of interpretations with Persian words included in the Quran in the field of afterlife rewards until the end of the 7th century (AH). In the first place, 10 words were subjected to lexical analysis, contextual analysis and review of the opinions of commentators and historians. The results of the analysis at this stage included the words Abariq, Arak, Astbarq, Hor, Zarabi, Rawda, Zamhrir, Salisbil, Sundos and Abakari. Among the Persian words involved in the Qur'an, it is included in the field of afterlife rewards.

In this article, the image presented of Jesus Christ (PBUH) in the prayers of the book of Augustine Confessions as an example of prayer in Christianity with the image presented by the Prophet of Islam in the Sajjadiyya scripture attributed to Imam Sajjad (PBUH) as an example of prayer in Islam Is compared. In this article, the text of two study books and phrases that describe the prophets are compared analytically. The result indicates that it is important to use common themes in depicting the faces of the prophets Augustine and Imam Sajjad (AS), while both authors use the Bible and the Qur'an about Jesus and the Prophet (PBUH), the most frequent common The theme includes the portrayal of an intercessor, savior, and benefactor of Jesus Christ (PBUH) and the Prophet Muhammad (PBUH). Perhaps the most similarity in the description of the prophets in depicting the sacrifice of the Prophet (PBUH) and also Jesus (AS) is in the two books. This is also seen in Augustine's descriptions. In fact, the basis of this article is based on two main adaptations and two sub-adaptations. The difference in presenting the image of the prophets is the image that is presented in the context of the position of the two prophets. Imam Sajjad portrayed the Prophet (PBUH) from the position of a servant and servant of God and Augustine Jesus Christ (AS) from the position of God.

Many books and articles have been written in the past and present about the doubt of contradiction and conflict in the Qur'anic verses, but each of these works have looked at the issue from a different angle and sometimes they have investigated a specific type of doubt and conflict. The claim of literary inconsistency in the Qur'an is It can be in accordance with the reality that is not compatible with the order and style in Arabic poetry and prose. Therefore, it is still necessary to investigate the doubts of contemporary researchers and orientalists about the literary inconsistency of the verses, to count the different types of this doubt and to scrutinize the claims of the claimants of this doubt.this article has compared and analyzed the position of suspicion of some verses of literary incompatibility with common rules in Arabic texts. The findings of this research were as follows; Part of the doubts related to literary inconsistency in the Qur'an is due to the lack of sufficient mastery of the rarely used rules in Arabic poetry and prose, because the literary and rhetorical rules of the Qur'an are composed of two general and specialized parts, the general part of which is widely used and the specialized part of which includes exceptions and few rules. It is used. Its less used part is common and customary in Arabic poems and texts. The common composition and order in many of the ambiguous verses of literary suspense correspond to the rarely used and elegant rules in Arabic poetry and prose. It is obvious that the critics of the Quran have set only the general rules of Arabic literature as the criteria for literary inconsistency in the verses of the Quran.

Polygamy is an important issue for equal rights for men and women. In this regard, many commentators and Quran scholars have commented that there have been questions and contradictions. In this research, the opinions of commentators and Quran-researchers in the interpretation of verses 3 and 129 of Surah Nisa based on library sources have been analyzed and compared by analytical-interpretive method to obtain a suitable epistemological approach in this field. The purpose of this article is to examine the rights of women in the modern world and to reject discrimination against them in the issue of polygamy. Commentators and Qur'anic scholars in this field are divided into opponents and supporters, whose opponents are divided into two groups: conditional and absolute, and those who agree are only conditional. The results show that; Conditional opponents express their opposition with conditions. Absolute opponents also consider polygamy as oppression of women. Proponents of polygamy are also conditional. The results of this article show that appropriate interpretations are in the historical and cultural context of the present and according to the needs of the modern world that consider the dignity and freedom of women. It seems that the interpretations of the conditional opponents are more in line with the needs of today's society

Throughout the history of interpretation, the phrase kun fa yakūn has been of interest to Muslim commentators and thinkers, and the study of the transformation of their opinions indicates their continuous efforts to provide an interpretation in accordance with the outward aspect (ẓāhir) of the verse and hadiths. Various opinions of commentators have interpreted kun fa yakūn in both figurative and real ways. The perusal of the commentators in these two approaches is not the same. In the figurative form, they have used words that indicate the unreal and symbolic nature of kun fa yakūn, such as allegory, irony, interpretation, and simile, and in the real form, some of them have known it as God’s word and some as God’s act. Some commentators in the latter type have interpreted a kind of ma‘rifat and freewill in creation for humans. The innovation of this article is the transformation of the commentators’ opinions and the recognition of the interpretation types of the phrase kun fa yakūn, and highlighting the commentators’ opinions about the freewill and capability in creation for creatures. The outcome of this hypothesis can be the answer to the mankind’s questions about human atrocity, happiness and inner nature (ṭīnat), which would result in the growth of human faith and thoughts, their willingness to accept the Divine orders and admonishments, their responsibility in the field of action, deed, and their eager obedience to the Lord in performing their duties and avoiding sins.The research method is library and descriptive-analytical.

The purpose of writing this article is to examine the literature of asking for forgiveness or asking for forgiveness, confessing to sin and asking God to accept repentance and forgiveness from the servant in two books of Confessions and Safiha Sajjadiyeh. Analysis of Sajjadiyeh's book and Augustine's Confessions What kind of literature and in what axes can it be investigated? It has been written that the concepts mentioned in the two books have been widely discussed, and it can be conclusively stated that the majority of the literature of the two books is made up of concepts related to asking for forgiveness, asking for forgiveness, and confessing and confessing sins. From the linguistic point of view, the repetition of the concepts of asking for forgiveness and confession and confession of guilt is the dominant and common feature in the two books of Confessions and the Sahifah of Sajjadiyeh, as well as the expression of moral, educational and ideological concepts while expressing the concepts of asking for forgiveness is a common feature in the two works. In the following article, the apologetic concepts of both books have been examined and the main topics raised show that it is important that the themes of apologetics have been repeated a lot in both books, and the similarity of these repetitions and the way of talking to God are among other commonalities. Another characteristic that is seen more in the Sajjadiyyah and is more prominent is the issue of asking God not to commit sin.

Some commentators and scholars of Qur'anic sciences believe that interpreting the Qur'an based on the order of revelation of the Surahs is the best way to understand the Qur'an and to achieve its lofty goals. One of these people is Mehdi Bazargan, who has interpreted the Surahs of the Qur'an in a special revelation order in the book "Step by Step with Revelation". He has proposed his method by presenting a criterion called "average length of the verses", i.e. the quotient of the devision of number of the words in the surah by number of the verses in the same surah, and its elaboration in the form of tables and graphs in the book "The evolution of the Qur'an". Bazargan claims that the average length of the verses in the first years of the Besat has been short and has gradually increased in the following years. In this article, I have shown that the author of "The Evolution of the Qur'an" has tried his best to prove his assumption that "over time, the average length of the verses gradually increases" and for this purpose, For example, he has considered Surah An-Nasr as one verse or the first five verses of Surah Al-Alaq as ten verses. In the second part, by mentioning eight mistakes, I have shown that some of the years of revelation in the book "The Evolution of the Qur'an" are inconsistent with the contents of the verses and definite historical and narrative evidence.

In Shiite and Sunni hadith sources, examples are mentioned that belong to khums (almsgiving), of which is “Rikāz”. The previous researches regarding this issue are mostly jurisprudential and do not have a historical and comparative approach. In Shiite and Sunni sources, narrations of rikāz are divided into two categories: a group of narrations mentions rikāz clearly in sole, in which there is no indication to the concept of rikāz. The other group mentions several narrations from the Prophet (PBUH), some Companions and Followers of in Sunni, as well as the Shiite Imams (AS). They have in-text evidences by which one can get a closer understanding of rikāz. In Shi’a rikāz means mine, everything found valuable, any kind of unused property, and common coins and in Sunni it means mine, old treasures, and dafīna (burials). The main difference between the narrations in the concept of rikāz refers to the lexical interpretation of this word.

In the culture of the Holy Qur'an and the traditions of the Infallible (PBUH), Shab al-Qadr is a great night of the year. And the privileges of this night over other nights are due to the things that are determined in this night. This article is based on Sadari (document) and Hadith jurisprudence (textual) analysis of the narrations related to the characteristics and characteristics of the Night of Destiny in Shia sources. These narrations are divided into two thematic categories; The first category is the characteristics that are related to the doing of spiritual wisdom by the angels in this night; And in the second category of narrations, there are characteristics that are related to the material and external affairs of Shab Qadr. The research method in this article was library in terms of collection and ijtihad in terms of analysis. In the transmission analysis, according to the priority of the century and the chronological order of transmission of the narrations in the first edition of each, the validation of these narrations as authentic sources, in terms of the connection of the document and the authenticity of the narrators, was discussed. During the research, it was determined that out of 18 narrations, 4 narrations are Sahih Al-Sinad, 2 are authentic and the rest are weak. And in the analysis of hadith jurisprudence, the description of the content of hadiths is taken into consideration. The summary of these narrations is that Lailat al-Qadr was the night of the revelation of the Holy Quran, the night of determining the affairs and planning of the year and its responsibility by the Ahl al-Bayt (PBUH), the night of the angels descending upon the ruler and the night of being safe and healthy until dawn. And this night, repeated every year, is counted as the beginning and end of the year and the beginning of creation and has exclusive signs.

Examining the proverbs in the narrations and finding the date of their production and the original speaker will help us to distinguish the narrations from the proverbs. In this research, on the basis of the proverbs in Majmaʿ al-amthāl Maydānī, the narrations of Biḥār al-Anwār have been examined. Narratives containing proverbs in Biḥār al-Anwār can be categorized into three areas of thought, attributes and heart feelings, and human performance. In this article, there are narrations from Biḥār al-Anwār, including the proverbs of “The greedy are deprived”, “There is no rest for the envious”, “Generosity is from intelligence, and baseness is from blindness of heart” and “Where can you get a perfect brother, and which man is decent and free from all defects”, That are in the field of heart traits of greed, envy, Generosity and forgiveness have been investigated.In the current research, by examining the time of the sources and examining the documents, the narrators and the text of the narrations, it was found that the first speakers of these allegorical phrases were not the innocent ones; Rather, literary and wise people such as Ibrahim ibn Adham, Abu Dardā' and Aktham ibn Ṣayfī were the first speakers of these proverbs. Then these allegorical expressions entered the narrations at the end of the first century and the first half of the second century. Also, this research shows the effectiveness of narrations from folk proverbs.

Regarding women's clothing, the Holy Quran uses several words. "Khimār"(head covering) in verse 31 of surah "al-Nūr" is one of these words that the jurists and commentators disagree about its meaning. As a result, they have expressed different views and rules about women's head covering. Meanwhile, the semantics of words and expressions used in the text of the narrations can help to understanding this issue. So, in this paper, first, by using the science of etymology, the root and meaning of this word were examined in the proto-languages. Then, it was searched and analyzed in the pre-Islamic literature as well as lexical sources, and the evolution of its meaning was explained throughout history. Finally, by collecting and studying those narrations of the companions (Saḥābih) and the Successors (tābiʿīn) in which this word was used, this meaning was exactly explored, and its usage was determined. The findings suggest that the word " Khimār" originated in Afro-Asiatic languages. Also, throughout history, this concept evolved from the "covering" in its general meaning and without considering a specific gender into "the women's head covering" in the Islamic culture. The narrations of the Companions and the Successors emphasize the concept of the women's head covering too.

One of the issues that has attracted the attention of some Qur’an researchers and commentators throughout history is the discussion about the basic concepts, themes, verses, and key chapters of the Holy Qur’an that have an original, referential, and sometimes comprehensive role in the interpretation of some other verses. This concern among them prompted each one of them to choose terms for these concepts and verses and sūras. This research, by analytical method, refers to the books and works of Qur’an researchers from the fifth century AH to the contemporary period and extracts and analyzes various terms in this field and deals with the nature and components of the titles given by them and achieves some points of similarities and differences. Studies have shown that we are faced with six words to indicate the selected concepts and verses of the Qur’an, which include: 1. unequivocal (muḥkam), 2. essences (jawāhir), 3. the best (afḍal) and the most virtuous (fāḍil), 4. key, 5. main themes, 6. exalted verses. One of the common components of all six terms is tawḥīd (monotheism), which is the most important basis of moral education of the Qur’an.