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Orientalists believe that the story of the Companions of the Cave in the Qur'an is the story of the Seven Sleepers of Ephesus, which the Prophet learned from the misguided Christians who were around him. Then he seriously taught this story to his followers and introduced its source as divine revelation. The following article, organized in a descriptive-analytical way, seeks to criticize and evaluate the opinions of this group of orientalists. Investigations show that: contrary to the vague and ambiguous details that exist in the Christian narratives about the companions of the cave, the Qur'an has expressed this story more vividly and clearly without any exaggeration, and the assimilation of the Qur'anic story of the companions of the cave with previous texts is only hypothetical. It is that orientalists regardless of the story-telling style of the Qur'an and the precise meanings of the verses; And considering some commonalities between Christian writings and Islamic interpretations, they have expressed it. That the Companions of the Cave were Christians and lived in the city of Ephesus is only mentioned in the narrations that have been narrated by various historical and exegetical books of Muslims, and it is not consistent with the content of the Qur'anic verses. Also, the Prophet's influence on Christian teachers was only a claim that was made without providing any historical and detailed documents.

Undoubtedly, one of the most important philosophical and theological topics is the discussion about God, but without understanding the method, it will be impossible to know God. Today, due to the differences between Islamic denominations, the best defense of the truth is to discover the points of commonality and difference and to explain the views of the parties in the verses of the Holy Quran. The current research, which is based on the method of description and analysis by studying and examining the two commentaries of "Al-Mizan" and "Mufatih Al-Ghaib", examines the views and opinions of two prominent commentators - Allameh Tabatabai and Fakhr Razi - from the two Shia and Sunni perspectives about the possibility of knowing God's essence. Therefore, in order to analyze the main issue, other points were also examined, for example, which of the two typological commentators that they have presented about God is one of the natural, rational, figurative, transferable, intuitive, and sensory cognitions? The result is that Allameh Tabatabai, contrary to Fakhrazi's view, acknowledges the impossibility of fully knowing God, the limitation of intellectual knowledge, and ignoring direct and intuitive knowledge is the most important difference between Fakhrazi's view and Allameh's; Allameh Tabatabai's point of view in analyzing the problem is more coherent and does not have any conflict.

One of the controversial verses of the Qur'an, which has attracted various views from the thinkers of the two sects, is verse 55 of Surah Ma'idah. This verse, which is known as the "verse of guardianship", is considered by the Shiites to be one of the most important verses that emphasizes the guardianship of Ali (AS) after the Prophet (PBUH). According to this verse, the Prophet (PBUH) considered Ali (AS) as his guardian through revelation, which is clearly a sign of the legitimacy of his guardianship. However, some Sunni commentators, such as Alusi, have argued in applying this verse to the guardianship of Ali (as), adding objections to the Shiite beliefs and concluding that the verse of guardianship cannot be applied to the guardianship of Ali (as). AS) be honest.He believes that the verse of Wilayah contradicts the succession of Ali (as) in terms of the status of revelation, literary dimension, jurisprudential dimension and theological dimension. Leading article organized by descriptive-analytical method; Examines and critiques Alusi's suspicions about the verse of Velayat. He takes Wali as "lover and Nasser" and Ruku as "humility and humiliation" and introduces the dignity of the revelation of the verse as Muhajireen and Ansar, but according to Shiite scholars, the word Wali means "first to "Possession and supervision", and bowing is the same as "bowing while praying" and the verse has been revealed specifically in the honor of Ali

"Good governance", recently proposed by Western thinkers, is a model for evaluating progress. Western countries seek to introduce it to other countries and consider it the key to the improvement of developing societies. Good governance includes the three sectors of the government, civil society, and the private sector, along with their mutual relations. It also embraces eight characteristics of accountability, responsibility, transparency, sovereignty and equality, satisfaction and collective agreement, participation, compliance with laws and regulations, efficiency, and effectiveness. Using the descriptive-analytical method, this article examines the substantive and fundamental differences of "good governance" by comparing letter 53 of Nahj-ul-Balagha with ESCAP opinions. Therefore, in the first step, "good governance" and its indicators were examined, and then "good governance" and its indicators based on the decree of Imam Ali (A.S) were compared with "good governance" of international institutions. The result is that "good governance" from international or regional institutions' (ESCAP) point of view is human-centered. In contrast, "good and decent governance" based on the indicators of letter 53 of Nahj al-Balaghah is God-centered and has considered all aspects of human life. The fundamental difference between governance based on letter 53 of Nahj al-Balaghah and "good governance" (ESCAP) is in the bases of legislation because the Imam (A.S) considers law and legislation exclusively to God or those who are sent by God, while in ESCAP, the law, and the legislator are people.

One of the historical facts about the stories of the prophets is the dignity of the false revelations that are found in some interpretations of the sects. Among the verses in which fake narrations are included in the interpretation are verse 37 of Ahzab, 20 Najm and 24 of Surah Yusuf, while the invalidity of these revelations according to the purpose of the same surah is quite obvious that the revelation is compatible with the position and duty of a prophet. Has not been. For example, one of the purposes of Surah Yusuf is to express the guardianship that God has over His servant, and introduces Yusuf as one of the sincere. But; In the reason for the revelation of verse 24, Yusuf mentions narrations that are in complete contradiction with the purpose of the surah and attributes actions to him that are not under the guardianship of God in the dignity of the lover and the individual. In this way, based on the purpose of the Surah, the causes of revelation in the above case can be considered as fake and invalid. This research, which is based on a descriptive-analytical method, has evaluated the cause of revelation in the interpretations of the two parties in terms of validation with the same intentions and intentions. Therefore, the purpose of the surah is an effective step in validating the cause of revelation

The calculation of actions is one of the topics that influence the thought and action of every Christian and can be defined and explained in the relationship between man and God. In order to understand the quality of calculation of actions and rational inferences from the category of accounting and books, the classification of nominal and current uses of the article (Ha Sin Ba) in the Qur'an was done. The present article, which is based on the method of description, interpretation and analysis, by examining the verses, has inferred and documented two methods from the Holy Qur'an. One, the evaluation of actions by each component; In this way, first the human being is punished for his bad deeds, then he settles in God's paradise with a degree. The second one is the evaluation in the way of getting the grade point average, In this way, about every human being, his rank and degree is determined by the actions of the components that affect the actions of the human being. Also, the theory of objective visualization of human actions as the chosen view of the research, in the intersection with the semantic analysis of calculation in the Qur'an, leads to the proof of average evaluation.

The attribution of the relationship between God and man in the Qur'an, in the prevailing view of the commentators, has been accompanied by the purification of God from incarnation and simile. "Qorb" has been discussed in the Qur'an in both sensory and non-sensory applications. This word has been used in its sensory and trans-empirical applications, in the sense of God's developmental Qorb to man and man's legislative closeness to God. This research seeks to use a descriptive-analytical method to study the historical point of view of the commentators in order to discover the evolution of the commentators' point of view and their principles in the concept of "Qorb". This introduction is in order to get the view of the commentators in the semantic field of the adjective "Qareeb" in the Qur'an. In the end, it was concluded that the commentators have offered similar interpretations in the concept of material proximity, but in immaterial proximity, they have differences that this difference of views began in the 5th century AH and theological views in providing interpretations of the concept of "Qorb". And have influenced the interpretation of the word " Qareeb .In this new view, the adjective "Qareeb" has been interpreted as a metaphor for knowledge and trickery, the encirclement and guardianship of God, and others have imagined an independent and impermissible truth for it and have given reasons for their claim.

One of the definitive conditions for the validity of hadith among Sunnis is the narrator's justice. One of the things that impairs the narrator's justice is opposition to the Ahl al-Bayt (a.s.), with Ali (a.s.) as their leader. Among Ahl al-Sunnah, the "Sahihayn" ones have the highest credibility and their narrations are accepted without the need for investigation. The question is whether this condition of the justice of the narrator - which ensures the authenticity of the narration - has been met in these two books?Fairness and research and even the confession of some Sunni scholars indicate the absence of this condition in the "Sahihayn narrators". One of them is that they trust some of the "Nasebis" and have narrated hadiths from them in the "Sahihayn", which can weaken the foundations of absolute trust in them. The current research, which is based on the descriptive-analytical method, has attempted to investigate this matter and, relying on Sunni sources, has introduced a number of "Nasebi narrators" in "Sahihayn hadiths".

Target: Present research has been done for cognition of effectiveness of parental religiosity on their attitude towards childbearing. Research method is based on a survey with a Likert scale questionnaire technique. Statiscal society consists of 383 married people who live in Sari, and it has been selected by using Morganʼs table; but number of samples has increased to 460 people. Sampling method is based on simple random method.Findings show that there is relationship between parental religiosity and their attitude towards childbearing; there is relationship between parental religiosity (commitment and fulfillment of religious duties) and their attitude towards childbearing; there isnʼt relationship between parental religiosity (religious emotions) and their attitude towards childbearing; there is relationship between parental religiosity and number of their children.

Thus, the issue of religiosity is one of the factors that is able to have positive role in parental attitude towards childbearing. Therefore, it is necessary to address the issue.

The first essential factor for the independence of any country and the liberation from foreign domination is the formation of a national identity with the preservation of indigenous values ​​in that country; thus the formation or revival of a native national identity is the key to each country's independence and an obstacle to power domination. There is a world of separatism in that country. Imam Khomeini has held that "no nation can achieve independence unless it understands itself." Purpose - The purpose of this study is to assess the impact of youth social capital on national identity by relying on the indicators of national identity from Imam Rahel's perspective. Method 2 The method used in this study was survey. The statistical population of this study is 18-25 year olds in Sanandaj, Bukan, Tabriz and Khoy. Findings ؛ Findings showed 1. There is a relationship between social cohesion and national identity of Kurds and Turks. 2. There is a relationship between social trust and the national identity of Kurds and Turks. 3. There is a relationship between social participation and national identity of Kurds and Turks. 4. There is a relationship between social capital and national identity of Kurds and Turks. CONCLUSION From Imam Khomeini's viewpoint, culture is a key element and sees national identity as cultural, and the results show that among the variables of social cohesion, social trust, social participation, social capital and national identity of young Turks And Kurdish has a direct and positive relationship, and as social capital increases, national authentication increases.

Imam Khomeini, during his political life and during the leadership of the Islamic Revolution (68-57), talked about the arrogant policies of influencing the Islamic revolution to overthrow or change its nature, which are necessary to protect the Islamic system. Note. This article answers this question as to whether the Imam's speeches in the field of penetration policies, evidence, documents or Qur'anic origins? The method of this research is documentary and the fingerprinting technique is used to collect information. The findings indicate that Imam Khomeini has doubted the ways of influencing the revolution, the generalization and deviation of the general minds, the application of the policy of fear and rjaya, the creation of differences, the induction of despair and the negation of self-esteem, gossip and rumination, Distortion, etc., and expresses them with the evidence and documentation of the Qur'an, so the words of the Imam are in accordance with the commands and descriptions of the God of the Sufi in the Holy Qur'ān, where the foe of the enemy to penetrate The Islamic Revolution spoke, referring to the word of God, that the sick hearts of the paths of putting all sorts of things out of their paths out of their path; when speaking of the ego Amfryby and diversion of public opinion to the orders of the Qur'an about Pharaoh and Nimrod noted policies. Imam Khomeini (RA) also referred to the practice of fear and rajah, which is consistent with the policies of the pharaoh's crowning in killing boys and keeping girls alive. And also warned of the creation of disagreements by the enemy, which, by virtue of his beliefs, is in harmony with the holy Qur'an.