China, experiencing fundamental changes and transformations, has attracted many attentions, today. One of the changes in the past decade was in its leaders’ orientations to constructing a homogeneous and harmonious society which entails solidarity among its human communities, and its adaptability with nature. Studying such a society in the light of objectives of development, theories on transition to democracy, adaptability of socialism, modernism and tradition, ideological and utopian processes, and functions of political systems can to a greet effect make its complex aspects clear. The main idea of the present paper is that pragmatism has functioned more effectively in China’s progress towards a homogeneous and harmonious society than any other factors, very function of which can be evaluated just considering their interactions with pragmatism.

Extensive research has been done to investigate the correlation between L2 teachers’ beliefs and their actual practices. The evidence shows that there is not necessarily a relationship between teachers’ actual classroom practices and their beliefs. Given this background, the current study examined the correspondence and non-correspondence between EFL teachers’ cognitive and behavioral manifestations of pedagogical beliefs and effects of teacher passion on the relationship between these two manifestations. The initial participants of the study were 72 male and female EFL teachers teaching at a language institution. From this initial pool of participants, four groups of thirteen teachers were selected to examine the alignment and non-alignment of their pedagogical beliefs and practices. Two groups included teachers who possessed high levels of teacher harmonious and obsessive passion, whereas the other two groups included teachers with low levels of teacher harmonious and obsessive passion. Two instructional sessions per teacher were observed. Comparisons between the four groups of teachers showed that although participants in each group valued pedagogical beliefs relatively equally, only the teachers with high levels of harmonious and obsessive passion showed strong evidence of correspondence in their actual classroom practices. Based on the findings, it can be concluded that teacher passion can play an important role in the correlation between EFL teachers’ self-reported pedagogical beliefs and their actual practices.

In this article, we have studied the typology of adult children and parents using the latent class analysis method and Mplus software. The statistical population of this survey was men and women aged 18 and over in Tehran who had at least one living parent and noncoresident. The instrument used was a questionnaire and the sampling method is multi-stage cluster and has been selected a sample of 1000 people from 30 districts of Tehran. The results show that: The pattern of adult children's relationships with father and mother is almost the same and have been identified 4 types of Harmonious, Emotional, Obligatory and Discordant relationships that have been affected by structural conditions. Harmonious relationships have been more than 50% and emotional relationships more than 30%. Obligatory relationships were lower at mothers than fathers (5.5 vs. 3.5) and discordant relationships were lower at fathers than mothers (8.6 vs. 3.7). With increasing geographical distance, the chances of being in the emotional and discordant types have increased, and discordant relationships has been reported more in people whose fathers are divorced or without a spouse than in other types. The quality of the relationship with the parents, in a harmonious and emotional types, have been more than obligatiry and especially discordant. In general, it can be said that in the relations between adult children and parents in the city of Tehran, generational solidarity is dominant and generational conflict is not common

There are two types of traditions narrated from the members of the prophet’s household and his progeny (peace be upon them, all being chaste, pure and immaculate), about the subject of “penitence” in the period of Advent (Imam Mahdi’s Arrival).Some of the traditions have introduced the Time of Absence as the time of opportunities and the Advent as the time of those opportunities to be ended. This means that with the coming of Imam Mahdi (PBuH), the respite for penitence and return will be taken away from the ill-doers.Some other traditions hold that the period after the Advent is the time for development and reformation. It is the time for: compensation of weaknesses of humanity. Therefore, the doors are open to penitence and the grounds are provided for improvement of defects.Now, in order to put the two types together, we can conclude that the second ones are looking to the first days of the Advent during which the Imam starts to guide and direct people and the first types are related to the time when the Imam draws his sword out to improve and purify the society of humans. As for the first type, we may think of those exposed to the Imam’s policy as the people who have gone astray and deny the realities knowingly. And for the second traditions we can think of those who have become misled because of their ignorance only.If the combination of two types of traditions is not accepted, the prefer ability should be given to the second type of traditions since the people of this kind are more harmonious with the general rule of accepting repentance mentioned in the Quran and they are much more in number than the first type of traditions; moreover, there are more traditions narrated about them in comparison with the traditions regarding the first group.

Lifestyle is one of the most significant factors of human advancement in all individual, familial, national, international and environmental spheres of life and in all devotional, reflective, cultural, scientific, economic, political, social, hygienic, health, recreational, nutritional, clothing and housing aspects. The religions, sects, schools of thought, ideologies, etc. offer different plans and lifestyles for the advancement of human's life. These are either faulty or are limited to one particular aspect of life. On the contrary, the Qurān offers human an advanced lifestyle in the form of Islam that contains a harmonious and comprehensive plan which regards all aspects and spheres of life. In this plan, both the material and spiritual aspects have been taken into account so as to bring about the human prosperity both in this world, the Isthmus world, and in the Hereafter. In the Islamic lifestyle, family has a vital role in all, or at least most of the, dimensions and spheres, and thus, it has received a lot of emphasis on the establishment, protection and development of family life. The advanced family, according to the Qurānic description, possesses the characteristics of religiosity, sanctity, the legality of sexual access and clothing, abiding the rights and providing mutual respect, the sanctity and legitimacy of begetting and raising children, cooperation, unification, kindness, proportionality and observing justice in the rights of man and woman. The Qurānic lifestyle for family is compatible with the present-day usage of global technologies and there seems no overall contradiction between the two.

The Holy Quran is the last heavenly book for the guidance of humanity until the Day of Judgment.Undoubtedly, thismatterredoubled therecognize and true understanding of God's revelations.Accordingly, there are many verses in the Quranwhich the cause of their revelation in all Shiite interpretations is Ahl al-Bayt (AS) and Imam Ali (AS); but Sunni interpretations have been assigned to other people, including (Guided) Rashidun Caliphs. The verse 274 of Baqarah is one of these verses.This article by providing a comprehensive model which is the traditionaryandSignifyingreview of the Holy verse will reveal True cause of the revelation of the verse among numerous the cause of the revelation. In the followinginterpretation of this verse, it can be seennarrativereasons of various views of Sunnis. From their perspective, bivouac companions, Uthman ibn Affan, Abdur Rahman bin Awf and Abu Bakr in the above verse, are the examples of charitable.On the other hand it can be seen in Shiite and Sunni sources, with a multiplicity of ways oftraditions, the cause of the revelation is Imam Ali (AS). It has harmonious with the appearance of the verse,On the Contrary of the cause of the revelation which is previously mentioned. The Sunnishave raised the general theory through their Signifying reasons and Shiites also accepted it because it fit with the appearance of the verse. They have been trying to strengthen it with the matching of their selected terms of the cause of the revelation with this opinion.However, in the meantime, some Sunnis attempt to make doubtabout the cause of the revelation of Imam Ali (AS)to ignore the overwhelmingly strong reasons in the text and out of the text. Although the absurdity of this view also has been proved.

The question whether or not fear and grief are recommended has been a source of interest to distinguished moralists and Gnostics and it is one of the questions with which the verses of the Qur'an and the narrations of the infallibles have dealt. Sometimes, having no fear or grief is considered a prerequisite for a believer's life, and sometimes feeling fear and grief is considered a unique characteristic of the pious   and the necessary condition for dwelling   in Garden of Eden. This discrepancy exists not only between the verses of the Qur'an, but also between the verses of the Qur'an and the narrations of the infallibles, especially in the Nahj al-Balagha, and also between the very narrations. Using a descriptive method, this article tries through focusing on the Holy Qur'an and citing examples of fear and grief to show why some Qur'anic verses consider   fear and grief to have great value and as recommended whereas others consider it forbidden and blameworthy. Also the article makes a similar comparison with some holy excerpts from Nahj al-Balagha and explains the difference or harmonious relationships between these two groups of verses and narrations. According to the studies made in this regard, four modes of believers' fear and grief are suggested which are: praiseworthy fear and grief in this world and in Hereafter, blameworthy fear and grief in this world and the Hereafter and according to the authentic of Quran sources and narrations, only the made of blameworthy fear and grief in this world is acceptable.

Every language is a style in which it affects the soul of the listener or audience by choosing and arranging words. Accordingly, orators, writers and scholars in this field have provided criteria for measuring the value of lectures, and in the meantime, the Holy Quran has been considered the best and supreme model of this important and all the methods used in it are a great example of eloquence and rhetoric. The music of the verses of Surah Takwir has a wonderful theory and communicates very precisely with the meanings and purposes of the verses. The accompaniment of words, the phonetic and semantic system, as well as the choice of words that have been purposefully targeted in the sentences and phrases of Surah Takwir in such a way that each word is placed in its place, its words have eloquence. And are free from rhetorical flaws; The arrangement of words and phrases and their order and music, with the meaning and concept of the verses, is proportionate and harmonious in such a way that by reading it you can make a picture of the events on the eve of the Day of Judgment and after. Therefore, the present study examines the phonology and simple, syntactic and rhetorical structures of Surah Takwir. The aim of writing now is to analyze and study the phonetic and syntactic and rhetorical structures of Surah Takwir in a descriptive and library way

The special structure of the Qur'an requires that in order to access the Qur'an's views on various subjects, one must have a harmonious and comprehensive approach to its verses. The Holy Quran have different levels and degrees of knowledge; contemplation, exegesis, and interpretation are some of the most important ways of understanding the Holy Qur'an. Between these three words, there is a public, special and specific connection (In terms of the duty of the people towards the Holy Qur'an). The public will access the jewels of the Qur'an through contemplation. Commentators will think at a higher level by using specialized keys and tools. Contemplation in the field of exegesis of a part of the Holy Qur'an - the truth and the essence of the divine word - is the prerogative of the infallibles (AS). thematic contemplation is a new way of understanding the Holy Qur'an. Using this technique, it is possible to extract the Qur'anic view on various issues of life and revealed theology through a direct reference to the scripture book. In the researches and works of scholars and commentators, this skill has been used as well as thematic commentary and through it (without mentioning the title of thematic contemplation). This research has explained the nature of thematic contemplation by using comparative-analytical method and examining the relationship and difference between contemplation and near-meaning words.

Job's wisdom is the subject of the Qur'an and Job. The research question is the characteristic of Job's wisdom in two books. The importance of the subject of the research is to explain one of the attributes of the Qur'an, i.e., the protection aspect of the Qur'an, religious dialogue, the regulation and convergence of religious people's vision towards the wisdom of Job. The hypothesis of the research is the relative inconsistency of the report of the features in both books. The research method is the comparative study of the verses of the Quran and the verses of the Book of Job, then description and analysis of the data. Research achievement; Job’s or Ayyub's wisdom in the Qur'an is in terms of the giver of charity and a divine prophet, in terms of the receiver, Ayyub is at the peak of divine perfection and vision, a possessor of deep insight, a helper of the wise, envious and effective. In terms of content, it is harmonious between practical and theoretical, good, infallible, and rational proof of his prophethood is among the wise. In the report of the Book of Job, Job is God-fearing, impatient questioner, objector to divine justice, jealous of Satan, there is no harmony between wisdom before intuition and infallibility after intuition. But there is no textual confirmation of his prophecy. Therefore, the comparison of Ayub's wisdom in two books is one of the examples of the Qur'an's memorization. And it fixes the shortcomings of the book of Job