tahereh mohseni

Fadak, based on verse 26 of Surah Al-Isra ("And give the relative his right, and [also] the poor and the traveler, and do not spend wastefully"), was the property of Lady Fatimah (PBUH) which was seized by the rulers of the time following the Prophet's (PBUH) demise, aiming to usurp the governance of Imam Ali (PBUH). In response, Lady Fatimah (PBUH) delivered a sermon among the Ansar and Muhajireen, defending her right, the guardianship, and addressing the recognition of enemies, which became known as the Fadak Sermon. Given Lady Fatimah's (PBUH) esteemed position and the profound content of the Fadak Sermon, its elucidation plays a crucial role in delineating the concept of guardianship and sublime governance. The results of this study, using a descriptive-analytical method aimed at deriving a model of sublime governance based on the Fadak Sermon, indicate that establishing a divine government requires certain elements that form its foundation. These elements, as discussed by Lady Fatimah (PBUH), pursue goals that ensure both worldly tranquility and eternal happiness. She initially emphasizes the authority of the Qur'an, implying that any government seeking progress, preservation of power, and independence needs laws rooted in divine decrees and Sharia, which fulfill all human needs. Furthermore, Lady Fatimah (PBUH) highlights the importance of leadership and the necessity of this pillar for achieving divine objectives and societal prosperity under the guidance of an infallible Imam (PBUH). By elucidating ethics and guardianship-centeredness, she underscores their role in elevating the Islamic society, thus demonstrating justice-centeredness as a fundamental pillar of any government. Additionally, by outlining the role of enemy recognition in realizing a divine society, she clarifies the most critical foundations of sublime governance for all.

In today's age, there is an undeniable need to investigate and recognize the Jewish people and, accordingly, Zionism because of the damage they have caused to Islam, and not paying attention to this fact causes doubt and neglect of the goals of Zionism. On the one hand, the many cultural, social and racial complexities of this people have made it possible to know its basis only through revelations. Therefore, the aim of the present study is to examine the intellectual indicators of Zionism in the interpretation of Al-Kashif Sheikh Mohammad Javad Mughniyeh. This research is of the type of applied goal and the method of its realization is descriptive analysis and collection of research information in a library form. The results of this study showed that the intellectual indicators of Jewish Zionism include intellectual stagnation, concealment of facts, ignorance and limited vision. By examining the background and findings of the research, as well as examining the verses in question, relying on the interpretation of al-Kashif, it can be concluded that the Jews of Zionism are the heirs of the same thoughts of the Jews of the time of the Prophet and Prophet Moses (pbuh), in Islamic countries, they always seek worldly pursuits. and to reach political position and power, and to achieve these goals, they do not give up on any oppression.

Heavenly teachings can be divided into three categories: beliefs, moralities and jurisprudence. Therefore, moral instructions are among the most important Quranic teachings that include a wide range of moral virtues and vices. In order to understand moral concepts, to identify their importance, to determine the position of each concept through which it is possible to take the right educational steps to train the people of the society, there is a need for indicators and standards that cannot be achieved easily, but one must try different ways to obtain them because they are not clearly explained in religious texts.With a descriptive and analytical approach and by making studies in the Arabic language, this article has determined these indicators for the classification of moral concepts: repetition, restriction, superlative, analogy, comparison of phrases and themes. With examples from the verses of the Quran, we have tried to explain that, based on these examples, the moral virtues of sincerity and gratitude are considered among the highest moral virtues, respectively. Though, for the final conclusion, a complete investigation must be done on the moral verses, which is being done in a detailed research.

Transcendent governance is a government model based on a value system that explains the pillars of the formation of the divine society. This pattern in Fadakiyeh's sermon is derived from the Quranic teachings that are tied to the issue of Imamate and Wilayat. Because governance is a government whose laws are based on the rule of the Qur'an and with the aim of implementing divine decrees in the society. Therefore, this research seeks to extract the governmental components from Fadakieh's sermon; Because the need to explain it, considering the high position of Hazrat Zahrao in the strong theme of Fadakiyeh's sermon, plays an important role in drawing the province and governance, which adherence to it constitutes the realization of the divine society for the nations. Hazrat Zahra in Fadakieh's sermon by explaining God's sovereignty, leadership, guardianship and justice; They outline the main pillars of governance and Imam Khomeini, as one of the leaders, established the Islamic government with the foundation of these pillars and with the aim of implementing divine laws and reviving Islam.

The purpose of this study was to consider the goodness of fit of a structural model of the relationship between teachers' job motivation and their social capital and social-emotional skills with the mediation of self-efficacy. The research method was descriptive-correlational. The statistical population included female teachers working in the 10th and 5th districts of Tehran in the second secondary school in the academic year 2020-2021. Two hundred and fifty teachers were randomly selected via the multi-stage method. Data collected using four questionnaires: Hackman and Oldham's social capital (1976), Nahapit and Ghasal's social capital (1998), Sherer's general self-efficacy (1982), and Tom's social-emotional skills questionnaires (2012). Data were analyzed using structural equation modeling. The findings showed that the structural model was fitted with collected data. Social capital, social-emotional skills, and self-efficacy positively and significantly predict the teacher's job motivation. In addition, self-efficacy mediates the relationship between teacher's job motivation and social-emotional skills, and social capital. In total, 35% of the variance of job motivation is explained by predictor variables. Educational psychologists are advised to consider the role of teachers' self-efficacy, social capital, and socio-emotional skills in order to enhance their job motivation.

Attention to the issue of effective communication is an issue that has always been considered as an important principle in human interactions; Because man is a social being who is defined by communication and interaction with others. Effective communication is one of the most successful techniques in human interactions, which is not only a sign of human politeness, intelligence and perfection, but also very effective in their mental health; Because it flourishes and improves the quality of human relationships with others. But today, with the changes in the field of behavior, lifestyle and modernization, human communication methods have undergone many changes, so that in most cases, people's communication methods have moved away from correct and efficient methods. Therefore, the present study uses the library and descriptive-analytical methods to test the hypothesis that the Qur'anic discourse in the field of effective communication has a very high model power that can be used to rely on behaviors, beliefs and attitudes in The field of interpersonal communication changed and gave human interactions a divine color with calmness and success. The results of this study show that in the Qur'anic discourse, trust, empathy, positivism and support are the main characteristics of effective communication, so that by awareness, education and culture of these characteristics, the process of interpersonal communication can be led to deification, happiness and success. Dad.

One of the important issues in enjoying Quranic verses, is the fact that which instruments can be used to understand Quran better and which obstacles should be removed to achieve this goal without any mistakes.Imam Khomeini and Professor Tabatabaee who are among the greatest thinkers and philosophers of Shi’a world believed that comprehension of Quran has outstanding significance .Thus, in this study, aiming at defining instruments and obstacles of comprehension of Quran , the viewpoints of the mentioned remarkable thinkers were discussed and finally the research led to the point that both Quran interpreters attempted to define related effective tools and indicated the obstacles on the way. The mentioned tools instruments can be categorized into two groups:Intercontextual and out_of_ context: some of the most important tools are as follows: paying attention to Arabic syntax and morphology compotability of verses, conceptual and structural coherence (regarding similar and definite verses),unique goal of the whole Surah. Enjoying virtue and inner purification, reflection and meditation in Quran, attention to interpretations and acquaintance with holy Quran

A Surah Yusuf, the best of Qur'anic narratives has long been considered by scholars. Some of the interpretations and narrations that have been given in the most important sources of the Imamism and Sunnite regarding the interpretation of this surah and have portrayed the image of the infallibility of this divine prophet (AS) are mixed with the Israelites(jewish lore) and are in clear conflict with the doctrinal principles of the Imams. The predominant source of these interpretations in Sunnites books is derived from the Torah, which is quite evident in the commentaries of Tabari and al-Dar al-Manthur. What is also mentioned in the Shiite narrations of these deviations is, without a doubt, the repetition of the narrations of the Ahl al-Sunnites sources. A descriptive-analytical study of the interpretive and hadith sources of the two sects from the biography of Prophet Yusuf (AS) and the analysis and critique of the narrations contrary to his infallibility, on the one hand reveal the inaccuracy of these statements and on the other hand, reveals the real and divine image of that Infallible Prophet (AS) according to Qur'anic principles and texts and authentic hadiths.

This study seeks to answer the question of how Persian translations of the euphemisms of Nahj al-Balaghah have been presented using the second level of the Garcés translation evaluation model - the syntactic level of lexicography by a comparative, analytical and descriptive method. Garcés translation evaluation model: Garces suggests four levels for comparing similarities between the source text and the target text, which are: semantic-lexical level, second grammatical-lexical level, discourse-functional level andfourth stylistic-practical level. The second level of this theory includes literal translation, syntactic and grammatical change, implication, explanation or expansion of meaning, compensation. Garces argues that when literal translation goes beyond words, it becomes more and more difficult. He distinguishes between literal translation (word-for-word) and one-to-one translation.He believes that one-to-one translation is more common than literal translation. When literal translation becomes problematic due to differences in culture, it should be avoided. Evaluating the translation of these euphemisms in four well-known translations of literal and formal Persian translations by Faiz al-Islam, Jafari, Shahidi and Dashti, especially in the use of slang examples bespeaking decline of reason, stinginess and anger indicates that the cultural differences between the two languages of Persian and Arabic, finding equivalence at the lexical and grammatical level is one of the most important challenges in this area. Also, structural rhetoric of these euphemisms are lost in literal translation and the meaning intended by Amir al-Mu'minin Ali (AS) is hidden by relying on this type of translation and the verbal similarities with the Persian language limits and adequacy and acceptability is reduced

One of the scholars who have a direct influence on the understanding, translation, and interpretation of the Divine Word is the "science of recitation of the Holy Quran". For this reason, this science has long been the focus of Qur'anic commentators and their collective endeavor was to provide the best understanding according to the accepted reading, given the different readings and their effect on the understanding of the Qur'an. The same effect manifests itself in interpretation. The question that this study seeks to answer is how does the difference in the interpretation of the verses affect the understanding and interpretation of some of the verses of Surat al-Baqara? Therefore, after reviewing the basic definitions and titles, the carpet of al-Haruf verses of Surat al-Baqarah, which has the difference of readings among the seven famous recitations (sublime readings), has been interpreted and compared. Through this review and comparison, the extent to which some interpretations of Baruwait's purity of Assam will be recognized as the most popular reading among Muslims will be determined.

The Holy Quran is the book of education for mankind and directs people to felicity and perfection. Imam al-Husayn has been one of the infallible counterparts of the Holy Quran, as it is well expressed in the al-Thaqalayn (two precious phenomena) hadith of the Prophet Muhammad. The Holy Quran is eloquent in the words of Imam al-Husayn. The present paper seeks to study the high status of Imam al-Husayn in the Quran tafsirs developed by both Shiite and Sunnite authorities. It has shown that many Quranic verses refer to Imam al-Husayn and his high status in Islamic classics. 

Felicity and wretchedness as progress and decline are among the issues which are discussed by thinkers in different periods of history and even by ordinary people. Eternal life after death has caused man do his best to provide himself with the necessities of happiness in this world and especially the world after death and to avoid wretchedness. Using text analysis and description and library method, the present research seeks to analyze the theological viewpoints of two theologians, Sheikh al-Ishragh and Avicenna, regarding the meaning and ways of reaching felicity and wretchedness in this world and the Hereafter. Suhrawardi considers performing or abandoning divine orders or prohibitions as the way of reaching felicity or wretchedness in the world after death and regards the followers of Prophet Muhammad (PBUH) as felicitous ones; however, Avicenna considers felicity as preferring spiritual felicity over material felicity and that depends on providing the needs of the people in the society, and regards wretched people as those who have recognized the right but deny it most of the times.

The school of Islam, whose laws are inspired by revelation, with a comprehensive approach, and taking into account all the rights and characteristics of women, have considered a high status and honor for women. Undoubtedly, there are differences between men and women, but at the same time, there is a balance between the rights and interests of women and men, which are in line with the dignity of each of them. In recent decades, the issue of women has been taken into account as a global issue in international affairs such as the "Convention on the Elimination of Discrimination Against Women" and "Document 2030", which, in their essence, create a kind of total homogeneity between men and women - without any exceptions - and it is based on gender, and in this case, it is imposing obligations on governments and nations. This paper examines and analyzes the text in the library and field studies, seeks to adapt the material to the international treaties, with the view of Islam and Quranic verses about women's rights. In the course of numerous investigations, legal rights such as: the right to development, the economic rights, the political rights, the social rights, etc., are considered to be indispensable for women, while these treaties include only one dimension of the existence of a woman, as well as his gender dimension. These documents consider women's employment a major factor in preventing women's dependence on men and family, and has affected maternity and paternal obligations and reduced the female's place to a sexual partner, and that the term divorce has been shown as a humanitarian approach instead of a disproportionate phenomenon. However, according to the divine verses, the provisions of these declarations and documents of the International Women's Rights Office are in clear contradiction and a kind of disrespect and cruelty to women, and even to men, which will destroy the family and the community.

Interpretation has been had a special status among another Islamic knowledge, and also, it has been focused by Muslims from the early ages because interpretation refers to understanding and discovering the best speech. ‘Al-tafsir Al-monir fi Al-aghidah va Al-shariah va Al-mojtamah’ written by Vahabah Al-zoheili as contemporary commentator and Quran researcher is one of the new commentary of the Muslims’ book, i.e. the Holy Quran. An analysis of this commentary has been done in this paper by criticizing and analyzing method based on library approach. The advantages of this commentary are following the common way, discussing contemporary social, political, and jurisprudential issues, and simple method done by the author. The disadvantages of this commentary are the lack of old and new commentary sources and lack of references related to scientific quotations.

The existential guardianship is an order, comprising of suborders, which manifests the absolute Divine guardianship in all positions and dimensions. According to the Quranic verses, the universe has been created based on manifestation of Divine essence in the form of names and attributes. The multiplicity of Divine attributes is so that whatever happening in the world of creation is based on a Divine name and any name, depending upon its requirement, will have consequences in the universe. On this basis, absolute guardianship of God in the entire universe will be nonstop, indivisible, and integrated. In view of Imam Khomeini the guardianship of God has been manifested in perfect man with the glorious name of Allah, which is the Grand Name of God, directly and without any intermediary, and in other creatures by other intermediary names. He believes that the title of perfect man is exclusive to the Muhammedan Truth and his disciples but other human beings as wayfarers through tearing apart the veil of egoism and ego-centrism can meet the stage of proximity under obedience and attain the position of proximity to supererogatory gain the power of domination of mundane forces. He considers supererogatory proximity as the first stage of Wilaya or guardianship and maintains that the ultimate stage is proximity of obligatory rites and rituals in whose light the servant turns into ears and eyes of The Truth.