habibollah halimi jelodar

The purpose of this research is to explain and explain the role and place of dialogue and communicative action as a foundation in political participation. Since Nahj al-Balagha in Islamic societies is often considered as a source and reference for the actions and behaviors of people and officials, for this purpose, in this article, the communication actions underlying political participation in the themes of Nahjal-Balagha were studied. Therefore, the main problem of the research is the analysis of the role of rhetoric in the communication action that forms the basis of political participation. To answer this question, the method of qualitative content analysis was used. Considering that communicative action can play an important role in creating a correct view of interaction and participation in societies, the hypothesis of the authors is that Nahjalbalagha has constructive communicative action in political participation due to the comprehensiveness of its content. Finally, the results of the surveys show that Nahjal Balagha refers to the acceptance of two or more parties; The principle of knowledge and science, the necessity of accepting the differences of peoples, nations and languages, the possibility of achieving understanding and unity and freedom of thought and thought, observing the criteria of right and wrong, choosing the right path as the conditions for a favorable conversation, and also considering trust-building and competence of speech as the most important elements and Communication factors provide a very suitable capacity for the realization of desired political participation.

Semantics is a science that deals with the scientific study of meanings in order to achieve a complete meaning by comprehensively examining the word and its relationships in the sentence. One of the most important ways in semantics that has attracted the attention of researchers is to rely on collocations and succession relations, because through the semantic network by following the words in the context of the verses, you can get the exact meaning of the word. The main objective of this study is the semantics of the word Qonout in the verses of the Qur'an with regard to the words of collocations and succession. The data of this research has been collected in a library method and in a descriptive-analytical way. The word Qonout is the key word of this research, first its lexical meaning was extracted, and then all the uses of this word along with collocations and succession words and the type of its connection in the Quran were examined. The result of the examination suggested that "Qonout" has various meanings in the word, such as humility, submission, worship, humiliation, prayer, supplication in prayer, resurrection, silence, etc. This word is used in the Qur'an with the sense of submissive and obedient. The words associated with Qonout in the Qur'an include Allah, Rasul, Hizf and Iman. Its association with the first two words indicates constant following, and with the third word, it indicates doing the action by fulfilling the conditions, and its association with the word Iman is necessary in case of the existence of heart belief. In the area of succession, submission is one of its basic elements and has a general and special relationship with worship and obedience. In addition, "Qunut" has a necessary and essential relationship with the words Ilm, Khozou' and Khoshou', which cannot be realized without them.

In order to simplify the concept of the truth of human creation, the Holy Qur'an considers life as a metaphor for business and puts him on a transactional path in order to guarantee his happiness by accepting its provisions. Business and transaction with God in the Qur'an, with a wider range than its literal meaning, with countless, stable and eternal benefits, and requires a person who is in pursuit of worldly pleasures to believe and believe in the resurrection and measure the reward of his deeds. Criticize yourself in that world. This article, which is based on the descriptive-analytical method, deals with the function of human reason in interaction with the category of faith in God and dealing with him. The result is that, despite the inherent differences between human and divine transactions, the logic and rational abstraction of a believer means profit and loss in relation to the Lord and faith in him and belief in the resurrection and accurate measurement. n this mental mapping from the worldly transaction to the hereafter, definite profit is given to the believers, and unbelievers and polytheists have been defeated by the sensual and material calculating mind with the illusion of cleverness and fear of the loss of fleeting pleasures.

The verbal interpretation rules are disciplined solutions in the semantics of the Holy Quran, and identifying them is a necessity. Due to the interpreter's assumptions and some shortcomings in the performance of the philologists, considering these rules in the process of interpretation will lead to amazing results. So, in this study, by using a descriptive-analytical method, these rules have been extracted from the interpretive and lexical books and examined. The most important of them are; using of the famous and dominant meaning, preferring the religious meaning to the customary and lexical ones, non-relying on the word alone, and priority of the sayings of the earlier interpreters over the philologists. The findings show that considering all the rules, sources, and evidence instead of the word alone, is effective in verbal interpretation. These rules conform with the literary principles and philology, and by their implementation, Quranic concepts and meanings will be usable forever. In order to identify the rules of verbal interpretation, the findings of this writing could be used.

Elite studies are one of the strategic issues for the growth and development of any society. According to the universal rule, the Holy Quran has a guiding feature and explanation of vital issues, and has a mechanism for expressing the components of the elite. Achieving a comprehensive and complete definition of the elite based on its capabilities and effectiveness in society and the characteristics of the elite are based on the revealed revelatory teachings. This research has been done by descriptive-analytical method and by studying religious and sociological texts. Contrary to Western culture, which is based on “humanist” thought, elitism in the Holy Qur'an is based on a better choice in every way, in the shadow of “monotheistic management” and “effectiveness” in society and based on the above components, three levels of descending, middle and excellent for the elite in the Holy Quran can be imagined and according to these characteristics, the redefinition of “elite” from the perspective of the Qur'an can be explained.

The issue of women’s nushooz (violation of marital duties) is one of the issues raised in verse 34 of chapter Nisa. This paper emphasizes this verse by explaining the interpretations of lady Amin Esfahani and Ayatollah Javadi Amoli about the semantics and ordinance of "nushooz", and aims to compare the views of the two commentators of two opposite genders in the meaning and ordinance of nushooz. Research findings suggest that the two abovementioned interpreters disagree on the meaning and ordinance of nushooz. Lady Esfahani regards "nushooz" as disobeying one’s husband arrogantly, and believes that the ordinance of the verse is guidance, but Ayatollah Javadi Amoli believes that wife’s violation of marital duties, without "arrogance”, is considered as “nushooz”, and wife is called “nasheze” in the case of violation of marital duties about intercourse. He believes that in case of the probability of nushooz, the three phases of preaching, separation and beating for the purpose of enjoining the good and forbidding the evil are the duties of man, and while stipulating the successive order of these triple phases in the case of the probability of nushooz, beating should be used only in case of actual nushooz not in case of its probability. But from my choosing perspective, the meaning of "nushooz" in this verse means "sexual intercourse of woman with another man"; not the lack of obedience to husband. In discussing the ordinance of the verse, while explaining the necessity of choice, the viewpoint of the two commentators are summed up.