ahmad zarezardini

AbstractOne of the fields of research in texts is the investigation of whether they are spoken or written, which is of great importance in contemporary language studies. Saussure proposed the distinction between language and speech based on the distinction between language ability and action, and the category of writing was a consequence of that distinction. In the definition and usefulness of the distinction between speech and writing, it can be said that speech or orality is most related to a time, a place, an audience and a special situation; because writing is more stable than speech and speech is more dynamic than writing. Spoken and written texts have different linguistic components that show themselves in all the verbal and semantic areas of the language, including sounds, words, structures, clauses and structures.IntroductionThe verbal and semantic layer of the language in the oral and written language has rhetorical and stylistic implications, the structures governing them can be examined to determine the general nature of each of them based on what principles; Because the meaning, message, and rhetoric are different in speech and writing, and the structures and styles chosen for the (oral) word, naturally, may not be the same as the structures and styles chosen for the (written) book; Because the conditions, environment and context of the sentence require the use of verbal and semantic structures that are suitable for the situation and the environment. Therefore, the longer a text remains in the space in which it was formed, the more suitable the term oral or speech is, that is, it is a text that is dominated by temporal elements, spatial elements, the audience and the subject; Therefore, when its language has speech characteristics, it requires its own method of understanding and interpretation, and in order to read it, it is necessary to pay attention to what time and place it was said and who was the addressee. On the other hand, the same conditions and context may not exist during the production of written text, which means that the written text has become a text that has a large audience and can be read at different times and places.Materials & methodsSpeech and writing have their own components. Among the components of speech and writing, some are even common between the two. Written or spoken text in this review does not mean that it is commonly written or spoken, but it means how far the text has moved towards breaking from the clauses of time, place or the primary audience, which in this case, towards writing. It moves and to what extent it remains in the clause of time, place or the primary audience that tends to speech.DiscussionThis research seeks to present writing components such as the most inclusion of time elements, place, special audience, subject and situation, pronouns of absence, referencing speech to extratextual evidence, multiplicity of functions of explicit structures, descriptive and defining structures and styles, preaching expressive actions for better understanding. It is a text that is necessary for its accurate understanding to be familiar with the language of the text in terms of speaking or writing, also separating the two concepts of "sermon" and "speech" in this text is one of the main goals, that is, sermon (equivalent to writing) and speech (equivalent to speech) ) is. In other words, some sermons have a written form and some of them have an oral form, that is, a part of the sermons in which the least elements of time, place and special situation have occurred, as "sermon" and another category of sermons that have the most The entry of the mentioned elements happened in it, they are referred to as "speech" in this text; Therefore, the conceptualization of "sermon" and "sermon" is done in the present research. Another goal is to analyze the written component of the first sermon of Nahj al-Balagha, the style of using verbal and semantic linguistic elements in it, and to introduce another manifestation of the linguistic rhetoric of Nahj al-Balagha that exists in its written language in order to predict a theory or a method that shows better understanding. How is the structure and content of the sermons possible so that an appropriate interpretation method can be adopted.ResultThe result shows that according to the function and the presence of the most written components in the first sermon of Nahj al-Balagha, the title "Sermon" can be conceptualized and applied to the first sermon as opposed to "Khataba" which is more compatible with spoken language. The use of this title is because it was said that "speech" can also be conceptualized with the largest inclusion of spoken language components in the sermon of Nahj al-Balagha in contrast to its written language; Also, in this research, it was found that one of the foundations of a better understanding of the text is actually an accurate understanding of its language in terms of speaking or writing, and the result is also telling that two statuses and two languages ​​govern the part of sermons of Nahj al-Balagha, and the status and language of the first sermon, "Sermon" or "writing" is considered instead of "speech" or "speech" and this may be a speech or a speech in other sermons.

The hadith classes held by Imam Sadiqh (as) in Kufa paved the way for the establishment of a Shia hadith school in that area. This led to the migration of hadith quoters from different places to Kufa and, thus, the propagation of the Kufi hadith heritage back to those places. Considering the vicinity of Madā’in City to Kufa, the presence of hadith advocates from that city was more noticeable than from other areas. Scholars in the field of hadith history have somewhat accurately characterized the well-known Shia hadith schools, but some schools such as that in Madā’in have unfortunately been ignored, hence remaining in dark. This negligence might have been due to the centrality of Kufa. The present study seeks to shed light on the development process of the Shia hadith school in Madā’in and the stages involved.

Madā’in is known as an area to have fostered many hadith scholars. The education of even numerous Sunni scholars is attributed to that place. As a piece of evidence in this regard, a whole chapter in the book al-Ţaqhāt al-Kubrā is devoted to both Shia and Sunni hadith quoters in Madā’in. For example, it makes references to famous Shia hadith circles, such as Banu Hakim Azodi Madā’ini, and eminent figures, such as Ali ibn Hadid Madā’ini. The existence of these people in Madā’in provides enough motivation for research on that hadith school. Based on a scrutiny of the recent hadith expert opinions, one understands that ‘geography’ and ‘method of quotation and criticism’ have been the two main criteria for handling hadith issues in terms of ‘approach’, ‘school’ or ‘field’. Indeed, according to some researchers, those two criteria serve as a basis for classifying the ways of dealing with hadiths in three clean-cut domains. So, if the scholars and quoters in a certain geographical place do not use one single method of quoting or criticizing hadiths, the corresponding domain is referred to as ‘a hadith center’. Once those people deal with hadiths with a certain common method, the domain is called ‘a hadith school’. However, the case is ‘a hadith approach’ if hadith quotation and criticism is based on a certain school of thought regardless of geographical considerations. Owing to the accuracy and distinctiveness of these classification terms and, above all, their conformity with the practice of men of great authority in hadith science, the same classification is adopted in this research to assign the title ‘field’ to the set of hadiths diversely and disconcertedly handled by Madā’in quoters and critics. The present study is a trend research type conducted with a descriptive-analytical method, and the data are derived from library sources including hadith books, biographies, and history books.

There is a four-stage process to consider about the penetration of Shiism into Madā’in and the subsequent formation of a center for Shia hadiths there. The stages were as follows:The ground breaking period: This first stage of Shiism formation occurred under Salman Farsi’s rule in Madā’in. It is to be noted that, after a three-year term of ruling over the city, Sa’d ibn Abi Waqhas wrotes a letter to the second caliph and asked him to appoint Salman as a new ruler there. Upon taking permission from Imam Ali (as), Salman accepted the position offered by the caliph.Advent of loving Shiism: The second stage in the Shi'ism process of the Madā’in Shi'ite hadith school is the emergence of "loving Shi'ism".Muslim conquerors set out to seize new territories in the name of Islam but, due to their sense of superiority inherited from the Jaheli era, did not properly behave the people of the conquered lands including Madā’in. In contrast, Imam Ali’s specific supports of Madā’in rulers rapidly pushed the Muslims in that city to love and advocate Shiite Islam.Advent of political Shiism: The third stage of Shiite Islam propagation in Madā’in marks the advent of political or Iraqi Shiism. It started with a series of campaigns launched by the people of the city against the Omavid sovereignty. It is to be mentioned that, from the conquest of Madā’in until the martyrdom of Imam Hossein (as) in the year 61 AH, there were no unified or independent Shiite tendencies in the city.Advent of ideological Shiism: The last stage of Shiism process is characterized with ideological or Imami features. This stage began with the movement of Imam Sadiqh (as) from Medina to Kufa. As a matter of fact, what came up as ideological Shiism in the mid second century AH was the result of the previous connections between Madā’in muslims and Shia Imams. As found in this research, 32 authors with the name suffix Madā’ini have quoted hadiths from Imam Sadiqh (as).  Waning of the Shia hadith school in Madā’in: In the early 4th century AH, Madā’in began to turn down into a village. After the establishment of Baghdad in the year 148 AH, non-Muslim merchants and businessmen from Madā’in started trading in industrial and farming products with the neighboring cities such as Kufa, Baghdad and Basra. As for the Shiites living in Madā’in, especially hadith advocates, they moved to better provided cities. They did it because, first of all, they were not as wealthy as non-Muslims so as to do trading and, secondly, they needed a rich and dynamic atmosphere where to enhance their religious teachings and hadith activities.

The geographical proximity of Madā’in to Kufa was very effective in the establishment of a Shia hadith school in Madā’in. The role of Madā’in scholars in conveying the Imami hadith legacy to the next generations was very valuable; only during the second and third centuries AH, seventy Shiite authors in that city quoted more than 1400 hadiths. This hadith school owed its persisting effect to the documentation of hadiths. The written books of hadiths made it possible for the Madā’in school to survive, continue its interactions with other hadith centers, and benefit from the legacy of Kufi Imami school even after the hadith activities began to decline in Kufa due to political pressures and certain internal factors in the late second century AH. Little is known of the exact causes of the decline in the Kufi hadith center, but, based on some evidence; its activities are estimated to have survived toward the end of the third century AH.

Miracle of the Holy Qur’an has started since the end of the third century and the knowledge derived from this subject has changed over the centuries and after the widespread decline in the 13th century, it has grown gradually in the 14th century. It seems that social factors have more role than other factors in making mentioned changes. In this research, with descriptive-analytical method and using the sociological approach of knowledge, and in the direction of the convention of the development of miracle of the Qur’an to obtain the validity of the above hypothesis, the effective social components in the process of knowledge of the Qur’an such as the institution of religion and politics and structures such as sufis and other common discourses have been studied, and the effect of these factors on the transformation of the miracle of the Holy Qur’an is considered for analysis and for future  use. The study shows that the efforts of the religion institution in the development of paying attention to the new dimensions of the miracle of the Qur’an as a scientific miracle has helped to strengthen the attention to scientific issues and create a feeling of inferiority.

Jealousy is considered a threat to mental health and leaves harmful effects on people's quality of life. This moral vice is one of the eternal problems of human societies. The problem of the current research is to know the relationships within the network of envy in order to know the dimensions and invisible extent of the damage of this moral vice on mental health. The research method of thematic analysis and the drawing of the network of broad themes, the pervasive and effective themes in the creation and spread of envy in the Islamic society, has been explained from the perspective of the Holy Quran. Findings of the research, by obtaining 42 codes that are related to the vice of envy, 18 basic themes were created as effective and related themes on the spread of envy from the verses of the Qur'an, 4 sub-organizing themes and 2 main organizing themes, which are in one category of themes. The pervasive moral vice of envy was divided in social relations. From the results of the research, it can be pointed out to provide a suitable picture of the extent of damage of this moral vice to the mental health of the individual and the society.

One of the frequently used forms of discourse in the Holy Quran is storytelling. The Quranic stories are a rich treasure trove of faith-based, ethical, and behavioral teachings, which are vividly portrayed to provide models for others to emulate. In a civilization-building rereading of the stories of the prophets in the Quran, the first step is to identify the recurring themes in God's narrative of the teachings and actions of the prophets. Approaches to thematic analysis in literary sciences, such as narratology, offer scientifically valid and reliable tools that can assist in this process. Accordingly, this article adopts a descriptive-analytical method and uses the motif element from narratology to reinterpret part of the story of Prophet Ibrahim (AS) in the Holy Quran. The findings of this study reveal motifs such as the establishment of a rational civilization-building mindset through the motif of debate, the affirmation of effort and struggle in the expansion of the civilizational mission through the motif of trial, and the concern for the continuation of civilization in future generations through the motif of prayer for offspring in the story of Ibrahim (AS).

Onomastics is one of the branches of linguistics that includes a wide field of various sciences; The history of Onomastics goes back to the end of the nineteenth century, which is the period of compiling the principles and rules of historical linguistics. This knowledge first studies the names from different geographical, historical, social, and linguistic angles and explains various signification realms regarding the reasons for the names, according to different aspects. In the linguistic realm itself, the structure of names can be examined and analyzed from different aspects. In the present research, we have analyzed the names of popular and famous mystical interpretations from the perspective of the semantic core, in a descriptive-analytical method. The obtained results of the research show that in the names where the word "facts" is the focus of the name of the work and the name has an additional structure, contrary to the common practice in such analyses, the second part should be considered the core of the composition. This feature is also seen in the works where the word "secrets" is used, while in many of the names of the interpretations that have the word "expression" added to them, the core of the composition is the same as their first part; In other words, these names are among the names inside the center. What is very worthy of attention in this research are the names that jar and majrour can be seen in their structure. Such cases can be included as additional compound names. In addition, in this field, we are dealing with names that we should consider as having no specific nucleus.

Privacy, as one of the most basic manifestations of human rights, has always had a special and significant place in various societies and schools; however, despite its prominent role in people's lives and the background it has, there is still no agreement on a specific definition of it. Imam Ali (as) recognized this right in the form of protecting other rights in his precious words in the book Nahj al-Balāghah and did not condone its violation by others. In this research, by using library documents and in a descriptive-analytical method, concepts related to Imam Ali's (as) protection of privacy have been extracted from Nahj al-Balāghah. and it has been examined in three separate areas related to property, body and soul, soul and spirit, and with a half-look at the explanations of the message of Imam Amir al-Mu'minin (as) by Ayatollah Makārem Shirazi and the book Miṣbāḥ al-Sālikin by Ibn Maytham. The findings of the research show that their irreplaceable importance towards maintaining this right has been concretely manifested.

The right to privacy is considered one of the most important human rights, and by examining religious sources as well as the conduct of the Prophet of Islam (PBUH) and the Shia Imams, we find that Islam has been a greater guardian and defender of this right than other legal systems. It is evident that with the emergence of cyberspace and due to its unique dimensions and nature, the necessity of preserving and protecting this right has taken on a more serious and important form. Imam Ali (AS) also highly valued the right to privacy of individuals and paid special attention to its protection. This research, using a descriptive-analytical method and relying on library resources, aims to compare the ethical codes related to privacy in Nahj al-Balagha and cyberspace, in order to show that the necessity of ethical protection of this right is increasingly felt with the emergence and development of cyberspace.

Researchers in the field of hadith, along with traditional methods, need new and more accurate methods to recover authentic hadith texts and find distortions and additions in hadiths. One of these methods is the layering of texts. In recent decades, this method has been looked at more seriously. But the void of stratification in the field of hadith sciences is very noticeable. Therefore, the present essay deals with the typology and investigation of the reasons for the emergence of different layers on narrative texts. The current research deals with the rereading of narrative texts in the form of stratification with a descriptive-analytical method. The findings of the research indicate that various reasons, such as the mixed description of the text, the fact that it has two authors, assembling, create multi-layeredness in the texts, and paying attention to the time, language, place and style of expression that governs the text in identifying different layers. can be useful.

From a long time until now, one of the most important issues in the family and society is the issue of education; in all eras, scholars from different fields have sought to provide a suitable educational solution. Considering that Holy Qurʾān is considered as the last and most original divine book and its text is the same text revealed by Almighty Allah, it is of great importance to pay attention to Allah's educational method in Holy Qurʾān. The research seeks to extract Allah's educational model in Holy Qurʾān with a descriptive-analytical method. After studying the Qurʾān, we can see that a special pattern called taṣrīf has been used in the Qurʾān to introduce concepts; taṣrīf means "presenting a single concept with different methods". This educational style is a type of layered education that is used in different ways according to the audience's conditions. In many verses, Almighty Allah criticizes the concepts of the Qurʾān based on the audience; sometimes the addressee is the person of the prophet (pbuh) who used a polite method; sometimes the audience is believers, He encourages them; sometimes, hypocrites and Jews are addressed that allegorical and warning methods have been used and the like. The result is that education with taṣrīf style (based on changing the audience) is a special model for inducing concepts that can be used by everyone. This style has a great effect on the audience's better understanding of the meaning. Among the other results of this research, we can point out the foundation for designing an educational method that deals with the study of this style in Holy Qurʾān.

Verses 6 to 8 of Surah Al-Duha, in the capacity of expressing God's special gifts to the Holy Prophet, have caused many interpretations of these verses by commentators. This diversity and difference arises from the vocabulary used, the structure of the sentences and of course the polysemy of the three verses. Multiple meanings in the verses is a reflection of God's power and wisdom in the selection of words and the arrangement of structures that cause a linguistic unit to have multiple meanings in a single use and in a specific text, and all those meanings can be accepted as God's intention. The purpose of this article is to analyze the interpretation of the sixth to eighth verses of Surah Al-Duha, in the first step, it explains the point of view of the commentators, and then, by analyzing the words used and the structure of the sentences, and examining the interpretive traditions, the appropriateness and agreement of these two in the multiple meanings of the verses proved. This research, which has been carried out with a descriptive and analytical method, comes to the conclusion that interpretive narratives in accordance with the vocabulary and structure of the discussed verses, confirm the possibility of different readings and understanding multiple meanings from them

The third lecture of Nahj al-Balaghah is called "Shegsheqiyah", in which the highest theological purposes are presented in the most beautiful rhetorical forms. One of the wonderful literary forms is the use of numerous metaphors and allusions that Imam Ali (as) used at once during this speech. Examining the above-mentioned metaphors and allusions, it is well understood that these words has gone beyond the level of standard and normative speech and has caused a foregrunding in the mind of the audience. Of course, foregrunding is done through various tricks and this research has researched only metaphorical and ironic tricks with the focus on what is the conceptual purposes of Imam Ali (AS). The method of this article is descriptive-analytical and its results show that the study of each of the foregrundings in the metaphors and allusions of Shegsheqiyah lecture, leads the audience to deep purposes and intentions. Some of these goals are such as the real position of the Imamate, the Imam's view of the people and the government, some of the behavioral characteristics of the previous caliphs, and also portraying the current and past situation. Realizing such purposes plays an important role in analyzing the discourse of Imam Ali (as) in Shiite thought.

The network connection of the surahs of the Qur'an is all about the structural and content relationship between the surahs. In this style of studies, it deals with finding types of connections between non-adjacent but similar surahs, which are known as "the same group". Although one surah may be in the same group with different surahs in various ways, this itself not only does not pose a challenge to the process of these studies, but can also indicate the high potential of the Qur'an in meaning. This study examines the connections of Surah Fath with Surah Nuh, Qadr, and Kawthar, all of which begin with the expression "Ina (meaning indeed)", using a descriptive-analytical method. The findings of the study suggest that there are different types of structural and content connections between these surahs, including good beginning, saj’e, common tone and rhythm, common themes and purpose and they have similar verses in terms of form and content, which strengthens their network connection. Some of the findings of this study are providing the context for better understanding of these surahs of the same group, the better recognition and explanation of the textual structure of the Qur'an, providing the context for expanding the methods of interpreting the Qur'an to the Qur'an and finding similarities in the verses

The fourth verse of Sūrat al-Balad, about which various viewpoints have been brought up by commentators in its interpretation and by translators in its Persian translation, is a polysemic verse. The meaning of polysemy in the verse is not the same as ambiguity of meaning that occurs without the intention of the speaker; rather, it indicates the power and wisdom of God in choosing words and combinations that express multiple meanings at the same time and all meanings have also been intended by Him. With the aim of examining the interpretation and translation of the fourth verse of Sūrat al-Balad, the present research has premised the polysemic feature in it. Understanding and a desirable translation of the verse necessitates knowing the applied words, the juxtaposition relationship in the verse as well as the ambience of the sūrah. The present article, which is carried out with a descriptive-analytical method, comes to the conclusion that two meanings can be understood from the verse as it is intended by the Lord, which is reflected in the Persian translation of the verse, will be a parallel application of words due to the impossibility of one-to-one (one word for one word) making equivalents.

The present study, using the " Conceptual Blending Theory" which is one of the latest theories of "cognitive linguistics", seeks to explain the conceptual metaphors used about the "Quran" in sermon 198. For this purpose, four metaphorical phrases from this sermon were selected, and using the four-space pattern, the stages of meaning creation were depicted. The findings of the study show that the words "sea", "strong building", "healing" and "shield", which have been used to describe the Qur'an in the source area, and play a precise explanatory role in the metaphorical understanding of the destination area (the word of the Quran), and from this through a new reading, novel points can be inferred. The findings indicate that Imam (a.s.) had a comprehensive insight by using these phrases and the application of this theory can open new horizons in explaining the metaphorical concepts of Nahj al-Balagha.

In order to benefit from hadiths, as one of the major sources of religious knowledge, it is necessary to know about the biographical and scholastic identities of the narrators of those hadiths. As a matter of fact, investigating the scholastic status of a narrator should be preceded by gaining biographical knowledge about him. To this end, valuable attempts have been made to extract any possible information about hadith narrators and organize it into unified datasets. This can help researchers detect why a given narrator has been mentioned with different names or titles. Through a descriptive-analytical method, this research delves into hadith sources and biographies to detect why a narrator is sometimes referred to with numerous names or titles. As the results of the study show, the main factors in this regard are the deliberate misspelling or mispronunciation of names, disparity of names, differences among biographical and hadith sources, existence of confusable names and titles, brevity of the lists of narrators, conciseness of names, and deliberate multiplication of names.

Writing about the coherence and continuity of the text of the Qurʾān goes back to the distant past in the thought of the Muslim Qurʾānic scholars. In spite of the general belief of the Western Qurʾānic scholars in the dispersion of the Qurʾānic text, in the modern era, a group of them, relying on literary and linguistic knowledge, have sought to prove the coherence and continuity of this holy text in the form of the theory of symmetrical order. The present descriptive-analytical research article examined the approach taken by Raymond Farrin, a contemporary Qurʾānic scholar. He proves the structural coherence of Surah al-Baqarah within a literary approach. This article first introduces the concept of symmetrical order and then expresses Raymond Frein's view on the order of Surah Al-Baqarah and reviews it. Raymond Farrin divides Surah Al-Baqarah into nine parts and inversely establishes some links between the parts of the surah and presents a general and comprehensive model of the relationship between the parts of the surah. Among the criticisms laid against his work we can point out the lack of mention of the basis of division, presenting wrong interpretations of Surah Al-Baqarah, the defectiveness of some of the internal structures of Surah Al-Baqarah, the inability to place the final eleven ayahs of section C' in the overall structure of the surah, the insufficiency of the evidence of symmetry between the sections. This research, among others, proved the regular structure of Surah Al-Baqarah in the form of the theory of symmetrical order, which shows that Surah Al-Baqarah is coherent and each ayah is placed exactly where it should.

Tasnīm written by Javādī Āmolī is considered one of the ijtihādī interpretations of the Qurʾān. Javādī Amolī in this work, following his teacher Sayyid Muḥammad Ḥusayn Ṭabāṭabāyī, he often used the method of Tafsīr al-Qurʾān bil-Qurʾān. Al-Fakhr al-Rāzī's interpretation, Mafātīḥ al-Ghayb is also one of the famous interpretations of the Qurʾān among Sunnī Muslims. These two interpretations are based on two different intellectual and theological systems. However, in different places of Tasnīm, we see different confrontations between Javādī Āmolī and al-Fakhr al-Rāzī's opinions. Among these cases is al-Fakhr al-Rāzī's opinion in the interpretation of Āya al-Wilāya, which is extensively criticized in Tasnīm. In this study, we want to methodologically examine Tasnīm's criticisms about al-Fakhr al-Rāzī's interpretation of Aya al-Wilāya. It is aimed to defend the hypothesis that Javādi Āmolī's main methods of criticizing al-Fakhr al-Rāzī's interpretive opinions are based on the rules of understanding the text.

Understanding hadiths requires correct and theoretical method, which is called Fiqh al-Hadith. Comprehending the texts of hadiths without a proper method and correct foundations will result in wrong understanding. In order to avoid this fault, Islamic scholars have compiled the bases and rules of correct understanding of the Holy Qur'an and hadiths. Many of these rules have been revealed in jurisprudential discussions, and their extraction could make us familiar with the method, rules and foundations of fiqh al-hadith. One of those matters is the book of "Kitab al-Salat" by Sheikh Abdolkarim Haeri. Considering the scholastic character of the author and the importance of his work, in order to understand the hadith, this paper, with a descriptive-analytical method, has been compiled. The result shows that the author conform the regulated rules to understand the religious objective. In fiqh al-hadith, he tries to present the religious statements by proving the context, gathering the texts and statements in a methodical and comprehensive way, and understanding the text meaning.

Most Western thinkers believe that the content of the Qurʾan is discrete, but some thinkers have not accepted this consensus and have tried to prove the structural coherence of the Qurʾanic text. For example, drawing on the theory of symmetrical order, Javad Anwar Qureshi, a contemporary Qurʾanic scholar, analyzes the rhetoric of Surah Yusuf. The present article examines the approach proposed by him by adopting the descriptive-analytical method. The idea of ​​symmetrical order shows that the text of the Qurʾan is coherent and each ayah is in its right place. This article first introduces the concept of symmetrical order and then describes the complete order of Surah Yusuf from Javad Anwar Qureshi's point of view. Anwar Qureshi divides Surah Yusuf into twenty one parts and establishes a relationship between the parts of the surah in an inverse way and presents a general and inclusive model of the relationship between the parts of the surah. He believes that the dream of the king of Egypt as the eleventh part is at the center of the structure of Surah Yusuf and the last ten sections of Surah Yusuf are a re-emergence of the first ten sections. The criticisms of his work include not mentioning the pricinples of division and confusion in the division of ayahs. One of the results of this research is the proof of the regular structure of Surah Yusuf based on the theory of symmetrical order.

One of the types of Quranology in recent decades among Orientalists and Muslims is new research in recognizing new areas of the order of the Holy Quran. In this regard, research based on symmetric order has been able to occupy a good position in this regard. The present article, using a descriptive-analytical method, will examine the approach of "Raymond Farrin", a contemporary Quran researcher. Relying on the theory of symmetrical order, he analyzes the rhetoric of Surah Yusuf. This article first introduces the concept of symmetrical order and then expresses Raymond Farrin's view on the order of Surah Yusuf and reviews it. Raymond Farrin divides Surah Yusuf into eleven sections and establishes an inverse relationship between the sections of the Surah and presents a general and comprehensive model of the relationship between the sections of the Surah. Among the criticisms of his work; We can not mention the principles of division and misinterpretations of Surah Yusuf, such as the negativity of the soul, Yusuf's inclination towards Zulaikha, and the imprisonment of the thief of the King's Cup. One of the results of this research is proving the regular structure of Surah Yusuf

Social capital in each and every society has its origin in historical experiences and is a function of temporal and spatial situation. Among the most important factors in social capital are social norms, which fall within the scope of sociology. Social norms are rules of behavior used in social interactions and relations and emanate from opinions, beliefs, and social values. Through the analytic-descriptive method, the present article tries to examine mechanisms of institutionalization of social norms from the standpoint of Imam Ali (PBUH). Research findings show that in his view the most important traits of individuals in society that engender institutionalization of social norms are justice of norms, harmony and alignment of norms with essential human needs, sustainability of norms, righteousness, coherence of norms, social awareness and avoidance of individualism, acceptance of reference groups, self-control, otherworldliness, belief in divine monitoring, moral sense, belief in essential dignity of human beings, and spiritualism. Localization and Islamization of the ways of institutionalizing norms in Islamic society can be referred to as the results of the research.

The ultimate goal of medical science is to ensure the health and continuity of human life, but during the work process, sometimes the instrumental use of organs and joints and distortion of the natural structure of human beings, human dignity is violated, which is considered an atom of insult. This issue has been compiled with the aim of investigating the phenomenon of insult in the field of Medical field from the perspective of Islamic teachings.

The present study was conducted by descriptive-analytical method and the required information was collected using valid and first-hand documents and by classifying and analyzing the information, the content was analyzed.

The instrumental use of the practice of simulation and the transformation of human beings from the science of simulation into a commodity violates human dignity and personality. Abortion at any stage of human creation violates the requirements of human dignity (right to life and health). According to narrative and rational arguments, none of the types of murder is permissible and the dismantling of human life is against human nature and dignity. According to new medical knowledge, brain death is the real death and the use of patients' bodies is compatible with human dignity.

Distortion in the natural process and distorting the inherent dignity and its accessories in human beings as a divine gift and their instrumental use causes the human status to be degraded to the animal stage, which are considered as an example of insult. In the field of medical (simulation, abortion, murder and brain death), any action that is considered as the use of human tools is a violation of human dignity and its accessories (right to life and health) and has caused human dignity, which is an example. The atom is considered an insult.

The first six verses in Surah al-Mursalāt are examples of verses from which the commentators have understood different meanings. It seems that the type of selection and arrangement of words in these verses has made it difficult to understand the meaning; a difficulty that the previous and subsequent contexts of the verses do not diminish, and this issue has led many commentators to understand an example of it. The argument of some other commentators who have chosen the approach of leaving a specific example is based solely on the application of these verses. The present article uses a descriptive-analytical method by explaining the opinions and arguments of commentators, relying on the interpretation of the Qur'an to the Qur'an and counting the narrations, presents the preferred view in not being exclusive to an example. Also evaluate the selected view by explaining the context of the verses and determining the purpose of Surah al-Mursalāt. The result of the reasons is that the limitation of the six verses on a single instance reduces the semantic meaning of the words used in the verses. Therefore, it seems that the verses under study include several examples, which are: Riyah, angels, verses, prophets and spiritual successors.