According to most commentators, the common interpretation of the verse "so smite above the necks, and smite every finger of them!" in verse 12 of Surah Anfal, is cutting off the neck and the fingers. The research with a descriptive-analytical method, while examining Shia and Sunni interpretations in different centuries, critically analyzed the popular interpretation of this verse, and by reflecting the meanings of the verse words and relying on the register and other clues, a different approach is provided. According to this approach, the audience is angels, not believers; on the basis of God's providence, while making peace for the believers, they surround the infidels by creating terror and take away the power from them and cut off their hands from any effective action. The result of this research and interpretation can be another reason to reject the Islamophobia and the accusation Islam to violence.

Blast disease caused by Pyricularia oryzae is the principal disease of local rice cultivars innorthern Iran. Because of this, its chemical control is being in possession of special priority.Application of various fungicides and fungicides mixture is an important strategy on the chemical management of this disease. In this study efficacy of Vista®, as a fungicide mixture (tricyclazole + thiophanate methyl WP 72.5%) was evaluated in controlling of rice leaf, panicle, neck and node blast disease with dose rates of 400, 500 and 600 g/ha, in comparison with recommended fungicides, tricyclazole (WP 75%), carpropamid (SC300 50%) and edifenphos (EC 50%) with dose rates of 500g, 400 ml and 1000 ml per hectare respectively, in randomized complete block design under field condition in 2010 and 2011. In Rasht county, the results revealed that the effects of fungicides Vista® with all three dosages, carpropamid and tricycalazole were more significant to control of leaf blast on Hashemi cultivar in comparison with control treatment, at both time ofevaluation. All fungicides had significant effect to reduce panicle and node blast (exceptedifenphos) in first year and neck blast (except edifenphos) in second year. In second year node blast was seriously developed and application of tested fungicides was not significantly effective to reduce of node blast in comparison with control treatment. In Amol county, edifenphos was the least effective of all the fungicides in controlling of leaf blast disease as similarly found in Rasht county.

In this survey upper end angles of femur (N/S & antiversion) on 1032 Normal and CDH cases, aged between Birth to 76 years old, were meagered. Simple A/P X-rays were used to sign on them by marking on axis of head and Neack also on body axis of femur.The angle between two axes were measured by roller and goniometer. The results of linear regression and multivariation are analysed by paired t-test and these results were obtained: 1- Mean of N/S angle regardless of sex for normal cases was 130.85 ˚ and for CDH cases was 130.87 ˚. 2- N/S angle regardless of sex, by increasing of age was significantly decreased. 3- Mean of N/S angle in Female cases was 129.4 3˚ and in male cases was 131.99˚. 4- Mean of antiversion angles in normal cases was 23.03˚ and in CDH cases was 36.11˚.

The idea of contradiction between verses on fighting with unbelievers and verses on making peace with them is a doubt cast on the Quranic verses. Based on this idea there is a contradiction between the verses that call Muslims to fight against unbelievers and verses that call Muslims to generally make peace or to make peace with unbelievers. The classification of the verses indicates that there is no contradiction between two categories of verses and that the idea of contradiction results from ignoring numerous factors including the conditions of revelation of verses, having an analytic view of and lack of a systematic view of the Quran or a series of related verses, disregarding the context of the verses, disregarding the purposes of divine legislation of rules like fighting, unfamiliarity with the soul of Islamic teachings, and misunderstanding the Arabic word “silm” (peace). If these propositions are considered when understanding the verses, no contradiction remains which indicates that actualization of fighting against unbelievers is based on fulfillment of its conditions both on the side of unbelievers - like proving their belligerent acts - and on the side of Muslims - like proving their preparation of faith and strengthening Islamic centers for fighting.

Due to the gradual revelation of the qur’ānic verses in line with the events of the prophethood of Prophet Muḥammad (s) era, the reports of the battles of early days of Islam are reflected in some verses, and in some others Jihād and fighting against disbelievers has been emphasized. This has been used as a pretext by some to unintentionally or purposively introduce the Qur’ān as a book that invites to fury and violence. Emphasizing the role of the revelation era atmosphere in the true understanding and interpretation of the verses, the authors of this article first explore the behavior of the enemies of Islam – which was mixed with ignorant stubbornness, harassment, conspiracy, imposition of war, and breach of promise – and then introduce the three stages of the Qur’ān’s response to disbelievers, namely advising the Prophet (s) to patience and resistance, inviting him to do defensive Jihād, and emphasizing the eradication of oppression. Accordingly, they aim at proving this point that despite all the hostilities of the disbelievers, the Qur’ān talks about war against them only as the last solution.

Verses from the Holy Quran prohibit Muslims from friendly relations with non-Muslims. However, some have interpreted such verses as a license for enmity and spiteful behavior of Muslims with infidels, referring to verse 51 of Surah Ma'idah. This research, using library studies and with an analytical-explanatory approach and based on the interpretation of the verses, shows that the central concepts of the mentioned verse are contrary to the aforementioned point of view, and it also indicates the prohibition of friendly relations with non-Muslims, which leads to tendencies A heart connection is given to them, and that also leads to trusting the unbelievers in thought and action. Mentioning the reasons for the prohibition and determining the limits and criteria in these verses is a clear proof of the non-hostile behavior towards non-religionists; Also, many verses of the Qur'an emphasize the establishment of installments and justice, benevolence and justice towards everyone, both Muslims and non-Muslims, which is another proof of the negation of the previous point of view. In this way, it can be said: The verse in question and verses with a similar theme were revealed with the aim of consolidating the beliefs of Muslims and the inviolability of their ranks against the infidels, and it is not necessary to treat non-Muslims inhumanely and violently or to cut ties with them.

The infallibility of prophets is one of the basic beliefs of Muslims, but its scope is a matter of dispute. One of the disputed verses in this regard is Prophet Shoaib’s threat in the verse “or else you shall come back into our religion” (Ibrahim: 13), the interpretation of which to mean return to the religion of the disbelievers is a challenge to Shiite beliefs and requires serious analysis because the general Shiites believe that the prophets were infallible in all periods of their lives. In this study, the exegetive viewpoints have been examined through a comparative method and it becomes clear that in the analysis and justification of the aforementioned challenge, the exegetes have said that the meaning of return (ʿowd) in the verse in question is Prophet Shoaib entering the religion of the disbelievers and agreeing with them, is an explanation of the illusion of the disbelievers, and the domination and generalization of the ruling of the majority for the general and transformation. ʿOwd, meaning transformation, can be acceptable despite some caveats. Most of the exegetes have taken ʿowd to mean return, however, they have refused to accept such a meaning. From the point of view of this article, ʿowd is acceptable in the sense of return, with the explanation that Prophet Shoaib followed the religion of the previous Prophet along with his people in the period before his prophethood. Only Ibn Taymiyyah, in contrast to Sunni and Shiite exegetes, has insisted on the committing of sins by the prophets without citing the text of the verse.

The meaning and content of Surah Al-Kafrun is related to pure monotheism, which according to most commentators belongs to a certain group of infidels. It seems that the disbelievers were annoyed by the way it was addressed in this surah. In this surah, God says to the Holy Prophet of Islam (peace be upon him) that the disbelievers have not and will not accept the monotheistic religion and creed. Nor do the infidels worship what the Prophet (PBUH) worships and the Prophet does not worship what the disbelievers worship. In this article, the types of repetition are examined and it is also stated that the content and thematic structure of the surah has caused the repetition.The type of repetition in Surah Al-Kafrun is verbal and with a space. In this analytical-descriptive article, which uses library resources to discuss the present and future of verses, as well as the habits of the Arab people in repetition of words, two questions are answered: first of all, why did God repeat the third and fifth verses of Surah Kafrun? And second, what are the consequences of repetition? By comparing the interpretive views of Imami and Sunnis and by examining the narrative and revelation arguments, we have come to the conclusion that the main reason for repetition in this surah is the emphasis on understanding the proposers and creating a kind of line between the Prophet (PBUH) and the infidels. There is no compromise or softness in this case forever, and the repetition of verses has made it impossible to worship God Almighty in turn and occasionally.