نشریه آفاق الحضاره الاسلامیه
سال بیست و پنجم شماره 1 (الربیع و الصیف 2022)

Mardawij ibn Ziyar (Region: 316- 323 AH), was the famous Iranian General and the founder of Ziyarid dynasty, who claimed his family origins back to the pre-Islamic royal family of Gilan in Sasanid period. First off, Mardawij started his services for the Alawids of Gilan and then connected to the later defacto governor of Qazvin and Zanjan, Asfar ibn Shiruya with whose effective sincere helps, Asfar succeeded in consolidation his power over some key cities in central western of Iran, Qazvin and Zanjan. Mardawij, however, seeing the gradual decline of Asfar's authority, step by step parted his way from him and succeeded himself in using the power vacuum, caused by the weakness and finally defeat of Asfar and also the inability of the Samanid Generals to dominate the central and northern territories of Iran, at the beginning of the fourth century AH., to dominate some large areas of the Caspian Sea territories and mountainous north and southern regions of Iran. In Addition to western southern of Mazandaran and eastern, central southern parts of Gilan i.e. some former territories of Alawid dynasty, Mardawij authority reached the cities of Rey,Qum, Karaj e Abu Dulaf, Abhar Hamadan and finally Isfahan, his glorious capital. He even sent his army to the vicinity of Dinawar, a very closed city of Iraq, central territories of Abbasid Caliphate to show his military abilities to Abbasid Caliphate. Mardawij, who was desperate to revive the traditional royal customs of Sasanid court, with the real aim of expanding his political power, attacked to Arrajan (now Behbahan, in Khuzestan province, south western Iran) and suppressed Ali ibn Buya and at the same time, sought to invade Baghdad, the capital of the Abbasid Caliphate, to overthrow the Abbasids. But just a few months before the fulfillment of this bold ambitious decision, he was killed in a sudden suspicious manner in Isfahan.By studying early sources as well as many recent researches, we could see that their authors have nearly completely introduce the Turkish slaves of Mardawij as the perpetrators of Mardawij's murder. With a special reference to  this incident and considering other evidence at hand and of course the historical context of the incident, it is possible for us to analyze the neglected angles of Mardawij's assassination and present the real role of the instigators of this event; also it is possible to reveal the incident behind of the scene. In this study, there are four effective and profitable elements of Mardawij's assassination, namely the Abbasid Caliphate, Buyawhids, Turkish slaves angers toward Mardawij behaviors and finally bad temper of Mardawij himself. Anyway, there is no doubt that among these four variable mentioned elements referred above, Buwayhids played the key role in the assassination of Mardawij and most likely carried it out in time with an unclear support and consent of the Caliphate of Baghdad, seriously feared by Mardawij growing power. An examination of historical sources shows that Buwayhids or their puppets had two excuses in acquainting themselves of this murder to change the direction of Mardawij sincere troops minds to two apparently important key factors in the incident, Mardawij's bad temperament and the prevalence of his Turkish troops dissatisfaction with his misbehavior. The findings of the research, which have been examined by historical sources of that time and according to all the evidences obtained also show that Mardawij, from the very beginning of Ali ibn Buya government over Karaj e Abu Dulaf province, realized the seriousness of Buwayhid threat to his rule and himself. Buwayhids  then to Mardawij, trying to remove Ali from the province of Karaj and removal of the predictable danger of Buwayhids, tried various ways in hitting Mardawij, of them the most importantly, encouraging and inciting Mardawij to be killed. In addition, the comparison of some other sudden assassinations, ordered Buwayhids, acquaints us with a similar and common model among the Buwayhids in defeating their enemies and shows that Buwayhids, in facing to the greater power of Mardawij, have taken advantage of this practice. Besides this, the role of Hasan ibn Buya, who was being held hostage by Mardawij, is counted to be very significant too.

Knowledge is the foundation of development and social welfare of countries and the foundation of development and wealth. On the other hand, the commercialization of knowledge is one of the strategic goals and necessities of the higher education system. Now questions are: Why have these outputs not led to real and economic development? And why do economic problems and unemployment continue to dominate in the country? Therefore, it seems that despite the production of knowledge, there is no art of applying knowledge in our country. The research gap that exists especially on the commercialization of knowledge in the country is the commercialization of knowledge in a localized way and is compatible with the university culture that was tried to be studied in this research. Islamic values ​​are among the key concepts in designing the model of knowledge commercialization, which is very important to pay attention to in Islamic countries, including Iran. Therefore, the main purpose of this study is to design a systematic and strategic model of knowledge commercialization in higher education centers with emphasis on Islamic values.The present study is applied in terms of the type of purpose and it is descriptive-survey research in terms of method. This is a combination of qualitative and quantitative methods with content analysis strategy with a network of themes approach from December 1399 to September 1400 in Tehran. To conduct the research, firstly by studying the records of previous researches, a relatively comprehensive knowledge about commercialization was obtained and based on this, a preliminary framework was provided. This framework was then completed by the Delphi method and finalized by evaluation through survey modeling. The general direction of the research is as follows: First, in the first stage, different texts were studied and comparative study was done and the table of reading texts was identified. In the second stage, an interview was conducted with a panel of experts to extract the component and index. In the third stage, open, axial and selective codings were performed, and in the last stage, model validation and testing were performed. Thus, in this research, first, using the content analysis method and its implementation in MAXQDA 2020 software and performing open and axial coding, the components were identified and summarized, and then the final framework was formed using selective coding.The statistical population of the present study was academic experts related to specialization, in which 9 people were included in the qualitative section through purposive sampling. Sampling and data collection in this section continued until theoretical saturation was reached. In this study, data were repeated after interviews with 9 people, but several additional interviews were conducted to ensure information saturation. An online questionnaire was sent to selected professors to collect data. Qualitative data analysis was performed using contextual analysis in three stages of open, axial and selective coding, and finally the indicators of the knowledge commercialization system model were identified and the initial commercialization model was designed.Then, using structural equation modeling, the relationships between the components of the model as well as the validation of the extracted model were determined. In order to check the validity of the model, 24 questionnaires were distributed among the statistical sample by random sampling method and with SmartPLS software in two modes of standard coefficient estimation and again in the significant mode of coefficients. Then, after performing the homogeneity test of the indicators, the questions of the variables that were not in the same field were removed and the model was performed again in two modes and presented in the form of a modified model. After this stage, all tests were performed based on the modified model. The model reliability test also showed that all Cronbach's alpha coefficients are above 0.7 and the reliability was confirmed based on this test.Based on the data collected in this study, the knowledge commercialization process first results in 6 components including “provide research results, commercialization, exploitation, strategy adoption, research and development and idea generation”, were designed, but finally, after the initial validation test and homogeneity test, a number of items due to having λ less than 0.7 were deleted. The purpose of these items is to eliminate the component of presenting research results from the dimension of knowledge commercialization process; economic component from the dimension of environment; the information component from the dimension of resources and the technology component from the dimension of organization. Finally, a model with 5 dimensions and 22 components was presented. Regarding the deleted components, it can be mentioned that they do not cause much change in the content of the model because, for example, the item components of the provide research results overlap with commercialization, operation and transfer. At the end, in this study, the final model of knowledge commercialization with emphasis on Islamic values ​​with 5 dimensions and 22 components was presented.

The approach of the present article is to explain one of the religious doubts about the basic pillar of the religion of Islam. Distortion of the Qur'an is one of the suspicions mentioned by the opponents of Islam and its opponents in their works and speeches. Some Muslim scholars, with their misconceptions, have stated the reasons for the distortion of the Qur'an, which has been used by the opposition. On the other hand, prominent Islamic scholars have criticized and rejected the arguments of those who distort the Qur'an, including Allama Seyyed Morteza Askari. The purpose of this study is to analyze the content of the book "The Holy Quran and the Traditions of the Teachers" (three volumes) by descriptive-analytical method, in order to extract the methodological characteristics of Allameh Askari to prove the non-distortion of the Holy Qur'an and use those characteristics to answer other doubts. Based on the research findings, regardless of the general characteristics of Allameh Askari's research method in responding to doubts, including "identifying the main doubts", "using relevant sources along with the main sources under discussion" and "examining the evolution of narrations to express the weakness of the document and The text can be cited as three factors: "proper use of the theory of expressive revelation", "evolution of the meaning of Islamic terms" and "study of socio-historical conditions at the time of events", as his innovations in response to this doubt. Therefore, the difference between Allameh Askari's method and other related authors can be considered in these matters:1 .Inactivity or useless concentration: Allameh did not become passive in the face of doubts, by avoiding dealing separately with marginal, repetitive or overlapping doubts in the process of opposing the attention of various doubts. At the same time, by forming an organization for different types of co-occurring suspicions and recognizing their root cause, the audience's mind - which was mostly intimidated by the multiplicity of related suspicions - realized the difference between forms and tools while at the same time rooting. Responding to doubts to the audience, has an easier path and also increases the audience's ability to face other multiplied doubts. 2. Gathering and answering the best reasons for doubts: He collected the strongest reasons for doubts (even from various sources) that perhaps the skeptics themselves were unaware of mentioning, so that the answer is comprehensive and preventative. Other works in this field were often sufficient for the same reason contained in the text containing the suspicion. 3. Considering the change of historical ecosystem: Allameh carefully examines the difference between the understanding of people at the time of writing the Qur'an and the time of writing his work, considering the principle of changing understanding and understanding of issues in history and attaching the historical ecosystem of events, scope And increase the depth of your analysis. Historical ecosystems have their own forms of inducing meanings that most related writers did not comprehensively address. The ability to respond to suspicion is not merely in response to the cause of doubt. He should also try to count the stronger arguments put forward by other critics and skeptics, and by answering them, provide a comprehensive and obstructive answer with the scientific mastery and richness of his arguments. In understanding the text, one should pay attention to the hypertext view and reflect on all the factors that have caused the emergence and publication of the text, to study and understand the subject. The natural process of changing the historical ecosystem leads to the evolution of narrations, names, terms, etc., and if a person with modernity bases his perception of time on the analysis of doubts, he will fail to provide an accurate and complete answer. The narrations of the Ahl al-Bayt (AS) are one of the most prominent sources in proving the non-distortion of the Qur'an, and extracting theories such as "expressive revelation" from the guidelines of the Ahl al-Bayt (AS) will greatly enhance the scientific ability to respond to doubts.

Speech act was introduced by austeen one of philosopher of oxford school to demonstrate justifying or rejection of many statements isn’t determinable but action that these statements can perform is considers. He believed that producing a speech act requires to a speaker which produces speeches that this work is named as expressive action. In addition, so called speech act has influence on audience. Austeen called this impact as non-expressive action. Usually, ‘speech act’ term returned to this influence namely non expressive action. Moreover, it referred to post expressed action that generally is response of audience to. The aim of the present study was investigation of the emotional texture of speech act in NAHJ OLBALAGHEH, we want to know is it possible to use the speech act theory for better understanding of texture has been embodied in the Imam Ali speeches. The findings also indicated that the same non-expressive and non-explicit and indirect action is said in NAHJ OLBALAGHEH through the speech act and there is trying to express it to the audience. In this study, collecting data was done through a library method that we were deal to explain and analyze it. Reviewed Data include the 62th letter of NAHJ OLBALAGHEH, speech act, texture and emotional texture. NAHJ OLBALAGHEH of is a book full of tips as far as it can be claimed that after the Holy Quran is sitting on the highest peak of Arabic literature. In this article we try to deal specifically to speech act with a reflection on the NAHJ OLBALAGHEH from the perspective of means science. Then we express the emotional texture in this letter and then studied used sentences in the NAHJ OLBALAGHEH and framework of the mentioned theory from the perspective of Austin. Discourse analysis means what is issued by a person or thing or what a person engages in. It also means action. The word said means word-promise-speech which these two words together mean to promise. The Discourse analysis was first introduced by Austin, one of the Oxford philosophers, in his lectures at Harvard University, and was published twenty years later. These three principles are: first, that news sentences are the main type of language sentences; and second, that the main use of language is to communicate through sentences. Third, the truth or falsity of the meaning of passages can be determined. Because texture plays an important role in constructing meaning, many attempts have been made to find a way to identify texture-related properties. A specific example of the interaction between important people who should choose to act is accepted. Texture is the lowest level of the surrounding text that can play an important role in the meaning of propositions. Emotional context is also closely related to the synonymous component, because emotional context has an effective function in accurately understanding synonymous words, and the subtle and hidden differences of these words are revealed with the help of emotional context. The characteristic of Imam Ali (god beless him)'s words is that while the words are beautiful and the form is magical and has all the rhetorical industries and has artistic creations, it has deep content, wise meanings and concepts, and high human intentions and goals. Receiving meaning is one of the ammunitions for reading the text, and in this regard, linguistic issues can be of great help in understanding the meaning. The present study seeks to answer the following questions: A: Is the theory of rhetoric possible in the study of Hazrat Ali's letter? B: Can tissue analysis be a way to express emotional tissue and create more awareness than expressing emotional tissue? C: Does the emotional context in the letter 62 of the Imam, who is the successor after the Prophet, seem great or not? The Letter 62 of Nahj al-Balaghah includes emotional actions such as rebuke, encouragement, expression of regret and sometimes sorrow and grief, which is created as a result of the letter's emotional context. Has been used to impress the listener and force him to take action. Reflecting on the internal content of the discourse brings another message, which in Nahj al-Balaghah uses the discourse of emotional context in the matter of religious government with the utmost subtlety, which confirms the compatibility of this type of discourse in religious and sacred texts. Based on such results, it can be added that the theory of work is effective in the analysis of Nahj al-Balagheh letter and the emotional context is rooted in the meaning of the word and the situation used in it and has been used effectively in letter 62 of Nahj al-Balagheh.

Citizenship education does not need enormous policies and strategies Rather, it needs simplified educational methods that are appropriate for the child in the society, and among these methods is the use and recall of the mechanism of stories directed at children and tailored to them, which are filled with humor, fun, and interest. From here we bring to view that children's literature is a fertile space for investment in the development of behaviors that enhance the values and concepts of citizenship and entrench a sense of identity in the child. Through our review of Omani child literature, we find various publications directed at him such as poetry, theatrical, short stories, folk tales, and graphic stories. On top of these publications is the Children's Murshid Magazine, which we took as a sample for our study in this research. We will discuss tracking the path and process of the semiotics of citizenship and the values embedded in it. Based on these data and through the analytical method, the researchers are about to answer the following questions. Firstly, does the magazine's content touch the goals of citizenship education? Secondly, did the literary treatments of the magazine's chapters highlight the concepts of citizenship? Thirdly, to what extent has this perspective implemented throughout the magazine? The research was in its kind an analytical research based on the qualitative approach by 98%, and this necessitated standing on a random sample of the issues of Murshid magazine, which is considered a community intended for the study. The researchers chose a random sample of 15 issues from Murshid magazine, distributed over the five years of the magazine’s life, so that they dealt with three issues for each year, to analyze them and determine the extent of the existence of its educational dimensions on citizenship, its indicators and objectives in the magazine’s various sections, and they concluded that The chapters of the magazine reflected the elements of citizenship in various cultural, historical, geographical, social, religious, artistic and subjective dimensions, which were based in their data on behaviors, attitudes and ideas reviewed by the magazine in its various sections.; The researchers found that the achievement of the cultural cognitive dimension was equal with the achievement of the social dimension in the magazine’s chapters, as each of them obtained a percentage of (29%) of the total of the other dimensions, and the emotional dimension came in second place with a percentage of (24%), and this confirms the interest of the magazine The development of emotional attitudes, values, positive feelings and others among the reader, while the skill dimension came third with a percentage of (18%), which is not a small percentage, but it is considered good compared to what other magazines provide for children in terms of skills, movement and activities under this axis. Preparing the child to be the leader of tomorrow requires comprehensive development for all the areas surrounding it, especially the political, economic, scientific and social, and negligence in preparing him for the optimal preparation and rooting the values ​​of citizenship, and his identity may lead the child in an undesirable direction in the youth stage, and for this the child must be taken care of in aspects related to the formation of his mentality Primary and basic, and this is highlighted by presenting a scientific material commensurate with its characteristics at this stage. Literary materials such as stories, poems, plays and magazines are among the most important guides that help in promoting the spirit of citizenship among children, especially as they are considered a written form of knowledge, and this makes their impact more continuous and rooting for the ideas they contain. We must point out that the elements of citizenship and its indicators must be realistic, simple, proportionate to it, and directly related to its environment, in addition to the importance of its diversity, and therefore vary between religious, cultural, geographical, environmental, linguistic, civil, historical, and technological indicators... in addition to the need to write them in a language child friendly simple; To facilitate understanding and memorization, and thus attachment to these stories and continuous reading (Sharifa, 2015, Issue 11: 64). The childhood stage, as a fertile stage, requires careful care. On the other hand, its impact - positive or negative - extends to all the following stages of development; That is why this study came to shed light on the semiotics of citizenship in Omani children’s publications, Murshid magazine as a model, to identify its most prominent features and methods of processing and presenting them to the child reader. The research aims to identify the semiotics of citizenship in Omani children’s publications, Murshid magazine as a model, and to identify the most important indicators that enhance the spirit of citizenship, in addition to presenting some models from the magazine’s chapters, and analyzing them to extract the most important indicators that help develop the spirit of citizenship. The importance of the research is that it clarifies the importance of the childhood stage in forming a real identity for an adult citizen who is responsible for his homeland, its renaissance and its future development. values, and their reinforcement in the child reader; Which will benefit writers and those interested in the future in extrapolating the semiotics of citizenship in what is produced for the Omani child in particular, and the Arab child in general; Due to the danger of the contents of these publications on the mentality and knowledge of children. The research emphasizes the importance of the magazine with its doors and the diversity of its stories as it is closely related to the individual in childhood, and a factor in shaping his personality, and this research comes in light of the lack of studies concerned with tracking the semiotics of citizenship and its values ​​in what the child writes and publishes.

The role-oriented approach in linguistics has various schools, the most important is London school. This school has some founders whose most prominent is Michael Halliday. He changed Firth's textual theory, then formulated a theory and called it the systematic order. This theory is based on the multiplicity of language roles. Research Method This article emphasizes on Halliday syntax and examines and focuses on the empirical (thought-provoking) task of language in verses of 30th part of Quran rather than talking about the quality of the Prophet's peace of mind in the verses in which the word « Sakineh «is not directly entered (including six verses about the word Sakineh while these words are known to Al or have been added or are not Nekreh and its being is to re-establish the heart of the Prophet and to consolidate his noble companions) but includes the meaning of Sakineh. A descriptive method with analysis tools is used in this investigation; So that the sentences of the Suras are examined in term of empirical function of language in Halliday's theory, then processes are mentioned that show the peace of the Prophet's heart through language and frequent processes in these verses are mentioned that show the peace of the Prophet's heart. Finally, the superiority of these linguistic indicators is discussed. Research objectives 1.Identify some examples of peace of mind in the verses in which the word «Sakineh« is not directly included. 2.Investigate the Prophet's attainment of calmness through processes. 3. Highlight the prominent linguistic elements in the verses. In this article, focusing on the empirical task of language (after extracting the processes from the verses and examining its type), it was found that 1. Material, behavioral, interest, verbal, and mental processes show the calmness of the Prophet's heart from a linguistic point of view, and despite the fact that Sakina is a matter of the heart, it is manifested primarily in material processes; Because it (peace) is the result of action, and that action is manifested in material processes, and material processes occupy the second place of operations.2. Regarding the prominent processes in the mentioned verses speaking about worship of the Prophet and the proclamation of his mission, we have seen that the material processes are more frequent in the verses. Peace is achieved for the Prophet through his worship and proclamation of his mission;Because the human's heart approaches God through worship of its Lord, so here the Prophet is an active participant and plays an important role in his own calmness. In some verses we saw that the Prophet's patience in the face of problems and self-restraint to face disgust are able to realize the Prophet's calmness through the behavioral processes that the Prophet himself seeks. The Prophet's peace is also achieved through the divine gospels, most of which are manifested in attributive-communication processes, and its participation is God Almighty. Giving Divine Blessings realizes the Prophet's peace of mind through material processes in which God is active participant. Also, the peace of the Prophet's heart is achieved through the remembrance of God's greatness and power, and this remembrance is manifested in the material processes in which God is active participant. Also, the peace of the Prophet's heart is achieved by defining his main duty in the communication processes in which the Prophet is actively involved. Most of the peace of the Prophet's heart is achieved through the good deeds and gratitude of the divine blessings in the material processes whose participant is Prophet himself.3. Regarding the cause of these prominent elements, it is necessary to say that material processes are prominent in four types of verses speaking about worshiping the Prophet and giving divine blessings and mentioning the greatness of God and His power and giving thanks for divine blessings. And this multiplicity of material processes goes back to the pivot of these verses; Because worship, when it is pure and manifested in action, is the ultimate humility and brings peace. Likewise, God bestows His blessings in practice and reveals His power through objective things, and asks the Prophet to give thanks in practice in order to attain true peace. And the behavioral processes are frequent in the first part of the verses that speak about the patience of the Prophet; Because self-restraint is patient against behavioral problems that can not be achieved except in these processes and communication processes frequent in the two parts of the verses that speak of the divine gospel and the highlighting the main duty of the Prophet, to emphasize the Prophet's enduring the problems and the good news to achievement after a difficulty to calm the heart of the Prophet who suffers from the deeds of the infidels and their speech. Through these processes, God attributes such qualities as «masculine « to a prophet who is not obliged to force people to pray and believe in God; Because God will hold them accountable when they return to the Hereafter.

The advent and formation of theQuranic text has reached new horizons and proportions in the light of confessional and non-confessional studies. In addition to theosophical aspects, the notion of “distortion of Qur’an” has historical aspects which have been neglected in studies of the subject due to theosophical predominance. Most studies on distortion have focused on opposing the distortability of the Qur'an from various perspectives, rational, narrative and consensus on the immunity of the Qur'an from distortion. Although recent valuable research has been carried out on the analysis of documents related to distortion, no independent article has been collected specifically on the relationship between the idea of distortion and the lack of collection of the Qur'an at the time of the Prophet. The first and most basic hypothesis of distortion is the scattering of the Qur'an following the death of the Holy Prophet, which was first shaped in the form of hadiths and over time became an idea. Although these hadiths were not called distortions; however, their content undoubtedly provided the basis for other claims. Later, a number of hadiths on distortion were made and dealt with. This study seeks to demonstrate that after the demise of the Holy Prophet and before the emergence of Islamic sects, foundations for the thought of distortion had been laid, which explains how, on the one hand, through ignoring the considerable number of hadiths pointing out that collection, collation, and codification of the Qur’an was supervised and managed by the Holy Prophet, it is maintained that the Qur’an was not collected at the time of the Prophet, and on the other hand, the collection of the Qur’an by the caliphs is portrayed as the only factual alternative. This article, with a critical approach to the issue of distortion from this angle, while emphasizing the robustness of the reasons for collecting the Qur'an during the Holy Prophet’s life, evaluates the evidences of distortion believers. It focuses on the hadiths: “collection of the Qur'an by the caliphs”, “Ali’s Mus'haf” with emphasis on its difference with the existing Qur'an, "differentiations in readings" and “terms on what God has sent down” and attempts to highlight the weakness, non-rigorur and instability of the idea of distortion. Scholars, in their critique to the collection of the Qur'an by the caliphs implicitly or explicitly, while considering that leaving the Qur'an scattered by the missionary as irrational (Mousavi, 1995, 28; Milani, 1417 AH, 55; Darvaze, 1/86; 63 and 64) have considered it in conflict with the Qur'an as a miracle. In addition, the implication of rival hadiths and reports (assuming they are true without any evidence for being false) is also an incomplete or interpretable reason to support the claim of the distortion believers (Boroujerdi, 1415 AH, 482). In addition, it should be added that the design and processing of the Qur'an after the Holy Prophet can be analyzed and evaluated in line with the role of rulers in overlooking and establishing. (See: Poster, 1379, pp. 449-448). Importantly, for Muslims, regardless of their sects and ideology, the only thing that they have in common or more precisely are in consensus is the authenticity of the Qur'an. Companions and followers, eyewitnesses of the revelation of the Qur'an to the Prophet (PBUH) ‍ and witnesses of the frequency and quotation of the Qur'an, based on people hearings and notes, were so numerous that not the slightest change or modification in the text of the Qur'an is hidden from their keen eyes. Emphasizing the collection of the Qur’an at the time of the Holy Prophet through criticizing the documentation of the collection of the Qur’an by caliphs, this study regards the belief in the distortion as the consequence of accepting that the Qur’an was not collected during the Holy Prophet, and sees all this as accounted for by the role played by rulers in accessions and depositions

Repetition is an aesthetic literary phenomenon, and is an important element in the literary text. This phenomenon was cited among scientist as one of advantages of innovative science since old years ago and had great importance.   Repetition goes beyond of being just an innovative technique of speech in linguistic science and because it is based on the principle of repetition and emphasizing on concepts, it plays a prominent role in linking the parts of the text and its cohesion, so that convert the text to a coherent general. Text scholars have been interested in repetition, as it is one of the means of casting the text and is intended to repeat two words in which the reference is the same. This continues with reference to the inside of the text, then the stability of the text is supported by this continuity because it contributes to linking the propositional content of sentences in different parts of the text. The constructor resorts to repeating a word, phrase, sentence, or paragraph, in order to achieve a semantic function that leads to the cohesion of the text. Repetition in its various patterns helps the recipient to remember the content of the text so that the basic idea of ​​the text is rooted in his mind, that is, repetition creates a common basis between the sentences, which contributes to the cohesion of the text and making it an integrated unit. The repetition patterns among linguists are numerous, including: total repetition, partial repetition, synonym repetition, and sentence repetition. Our choice in the patterns of repetition fell on the patterns of Halliday and Ruqaiya Hassan: (Objective repetition, Synonymous, Semantic inclusion and public words). The total and partial repetition of verbs and nouns is what falls under the Objective repetition. According to this theory, the vision expands in repetition from the level of the sentence to the level of the text. The Holy Qur’an is the main source for weaving this method; because this is the best literary text. Existing of same part and Concomitant concepts in surah of Al-Isra, make necessary the methodological investigations according to linguistic schems of text in order to explain repetition role in coherence in a part of this surah and to explain amount of its interaction with main axis of this surah. The research aimed to reveal the patterns of repetition in this surah, and accordingly our study carried out the following:  A combination of the views of ancient and contemporary linguists about "repetition". And the reference to the patterns of repetition in its two sides: rhetorical and coherent. And the choice of "slavery" as a central axis of surah of Al-Isra, served by sub-axes: (the true idol, the true slave, those who go astray from slavery). And analysis of the verses in the surah according to the three axes, by relying on the descriptive - analytical approach. So, The approach followed to clarify the research problem is the descriptive method in the theoretical section, while the application section is functional and analytical, focusing on the functional use of the method of repetition and its positions in surah of Al-Isra. During the investigation process, and with regard to Surah Al-Isra, the researcher did not find an independent study, dealing with the role of repetition and its patterns in the cohesion of Surah Al-Isra, then this study attempts to combine the rhetorical and textual aspect of the phenomenon of repetition, and focuses on the patterns of repetition among linguists (Hallidi and Ruqayya Hassan) and analyze them in The surah is according to the original axes in the surah, in a treatment that seems new.    Results of this study: In surah of Al-Isra, repetition is considered an innovating improvement, as well as one of the mechanisms of cohesion, so relying on the descriptive-analytical approach of data analysis show that surah of Al-Isra, is divided to three main axes (the true idol, the true slave, those who go astray from slavery), all of them have a role in the cohesion of the surah. Among the types of repetition in the surah, the repetition of the lexical element played a major role in its consistency.  Axis of true idol as main axis has attracted maximum elements of repetition. Among of all types of repetition in view of linguistics (Objective repetition, Synonymous, Semantic inclusion and public words), Objective repetition plays important role in cohesion of text.

The dominance of Aristotelian discourse in classical Islamic thought caused moral notions to be further explored from a philosophical standpoint among Muslim intellectuals, while historical matters were always implicitly suppressed; the concept of sajīyyah was no exception to this rule. There have been a few recent research on ancient Islamic ethical concepts. These few studies and attempts, however, do not demonstrate how the usage and understanding of such conceptions influenced the formation of Islamic moral views during the early and medieval Islamic periods. In this article, we use evidence from Islamic historical texts from the first and middle Islamic centuries to explain the evolution of Muslims’ understanding of sajāyā from an intrinsic to a non-intrinsic entity. It will be demonstrated how imported forms of ideas in the Islamic world imposed their tendencies into Islamic moral thought and led this notion to be obscured and removed from its historical reality for centuries. In the pre-Islamic time and subsequently, at the advent of the Prophet Mohammad, sajīyyah was regarded as a natural, instinctive, and non-acquired phenomenon. As a result, the Arabs referred to the good or evil qualities inherited from one’s parents as “sajīyyah,” in which education played no role. This perception was able to make deterministic approaches happy, but their happiness did not last long; rather, with the intellectual developments starting in the second century AH and the dominance of Muʿtazilī approaches, that believed in human free will, sajīyyah shifted from the concept we mentioned to attributes that could be acquired and in which education played a role. All of the evidence suggests that our current understanding of "sajāyā" is a fragment of an older idea that was likewise subject to change and evolution. On this premise, in the ancient Arab civilization, this term referred to anything that derived solely from man's nature, his instincts, and had no relation with man's decision or choosing. On the other hand, according to this old and Jāhilī moral system, praiseworthy qualities were commended in actuality and truth if they came from the person's nature, and if they didn't, it was regarded artificiality and pretense. Perhaps this explains why this term is seldom used in ethical narratives, because the person's decision was not thought to have a role in the construction of qualities. However, we find a new trend to understand "sajāyā" in a framework that is more compatible with what the proponents of rationalization discourse seek with the advent of rational currents and discourses from the second century onwards. This new reading attempted to give a fresh reading of "sajāyā" in three notions, with diverse contributors and currents whose work lasted until the Islamic Middle Ages. For the first notion, it was always intended to imply that not all moral acts are based on what a person has been given, and that other behaviors are based on a person's desire and will. The second notion was an attempt to promote that acquired and intention-based moral qualities are preferable than natural praiseworthy acts. The third notion was to shift the definition of “sajāyā” from a natural, subjective command to a voluntary, productive command in which human will and voluntary efforts play a significant role. This paper will take a historical approach to both ancient and medieval Islamic writings. As a result, this study tries to answer problems like these: How can the relevant texts be re-read in the context of their ealry conceptions? Is this new reading leading us to believe that there was a change in the perception of "sajāyā" during the first and middle Islamic centuries? What was the outcome of this historical development?

One of the unwritten literary traditions is that some poems are gradually narrated and expanded by attributing them to the great and famous people of a nation or civilization. In the meantime, there are poems that have undergone all kinds of changes - increase, decrease or change - for various political, social or ideological reasons. These poems gradually go beyond the realm of linguistic rhetoric and enter the climate of ideology. The analysis of these poems can also affect various historical and social contexts of literary developments and reveal unknown aspects of literary criticism. In addition to the content of these poems, focusing on attributing them to influential and famous people can also show the trend of social and cultural change, because one of the most important tools of ideological structures is to rely on the potential of influential people. One of these poems is an elegy attributed to Fatima (PBUH) who has taken different roles in various historical and social contexts. This poem has undergone many changes both in terms of quantity and quality and has been considered in different ways in different periods and geographical areas. Our main goal is to study the transformations of this poem. These changes can also show how a literary text can gradually become an ideological manifesto, and in proportion to these changes, the overall structure of the poem itself can change. Examining this poem as a model of ideological changes in a text can help us in a more general analysis. Also, by examining the changed forms and increases that occur in the following centuries, we can find out who tried to gradually turn this emotional poem into a religious and ideological manifesto, and what the motivations for doing so were. The general trend of poetry changes can also show a picture of the extent of ideological influence in different periods. To analyze this poem, we first divided historical and literary sources into three categories: old sources, middle sources and new sources. Old sources include works written until the end of the fourth century AH. Middle sources include books written from the beginning of the fifth century AH to the end of the ninth century AH. New sources also refer to sources that were written after the tenth century AH. The overall content of these resources is not the same. Some of them are literary books, some are hadith books, some are theological books that contain the most ideological changes, and some are sources that have been written with historical and geographical approaches. Each category of sources is evaluated according to the time of writing and the authors, and then the "quantity" and "quality" of the poems of the elegy quoted in them are examined. Then, the data obtained from these studies are evaluated and the type of changes is identified. This poem is generally attributed to four people in historical sources that three of them are women and one is an unknown man. Studies based on stylistics, history of literature and bibliography shows that most likely, the author of this poem is Hind Bint Osasa and not Fatimah Zahra (PBUH). This can show how poetry, in the process of changing from a literary to an ideological text, undergoes extra-textual changes and the original poet is gradually overshadowed. The results of our research show that this poem is very short and concise in ancient sources and has been attributed to various people. In the middle sources, the trend of poetry changes can be traced in a specific way: the poem becomes longer and its verses increase, and more emphasis is placed on its attribution to Fatimah Zahra (PBUH). In new sources, the elegy increases in quantity and significant changes occur in its themes. These changes are mostly based on ideological issues and religious differences that have emerged among Muslims after the death of the Prophet Muhammad (PBUH). These changes can provide a narrative of social and historical changes in the geography of the Islamic world. Although the attempt to find the real poet of this poem did not reach a definite result, but it showed that this poem was not composed by Fatimah Zahra (PBUH) and some verses of it were probably composed by Hind Bint Osasa and other verses were gradually added to it. This poem is the result of a social project that has been done in a historical process with the aim of highlighting ideological aspects.

Women, as an important part of society, have always been active in various aspects of social, economic, political, and cultural life. The field of endowment as one of the scenes of women's presence has received less attention compared to other scenes. In Mashhad and in the Pahlavi era, much like the previous periods, endowments, otherwise known as Waqf, continued to live on and women have left endowments for the next generations. Among different ethnic groups and nations, there is an allocation of a part of personal property for charitable purposes, but in Islamic culture, due to its divine and religious nature, the phenomenon of the endowment has a special place. In Iran, during different periods from the pre-Islamic period until now, this great deed has kept on existing and continued to live in different dynasties of post-Islamic Iran. Endowments of charitable women have been observed and carried out in various fields. In general, after the Safavid period and then during the Qajar period, endowment and its organization increased and women were actively present in the field of endowment. As proof of existence, about one-sixth of the endowment documents in the Isfahan Endowment Office belong to charitable women. Muslim women, like their husbands, have left endowments based on their personal beliefs and economic independence. Inheritance and dowry, as well as employment and construction, are among the financial resources of women. The income and financial resources of upper-class women were different from those of middle and lower-class women. The women of the middle class, who were mostly workers and professionals, have dedicated as much as possible to a residential house for a mosque, a husseiniyya, food, mourning for the innocent, celebrations of religious holidays, and the like. Endowments belonging to lower-class women, due to the lack of favorable economic conditions, were dedicated to holding mourning and ceremonies for Imam Hussein (AS), endowing several books and scientific causes and similar cases. Of course, it is also possible for a person with high economic potential to dedicate a small number of their assets. In different historical periods, women have left endowments and this category is not limited to a specific period. For example, in ancient Iran, women's endowments were similar to men's endowments. That is, women, like men, enjoyed endowment duties. The man or woman was obliged to deposit assets rival according to the agreed times and the general conditions mentioned in the endowment letter. Endowment property should not be sold at all, especially when the endowment has been established for cost and use per the order. Misuse of the endowment property obliges the person in charge to correct any defects. In the historical sources of the Seljuk period, there are frequent references to the establishment of schools, mosques, Rabats, and holy shrines by the Seljuk rulers and later emirates, their officials, and others such as women in the ruling class. In Kerman, during the Seljuk period and their successors, the tradition of creating charitable endowments was especially strong among the women of the governing body. However, many endowments of this time belonged to women and have been registered in their names, and like the Safavid era, a large number of small and local endowments, especially in Tehran, were in the name of women, and even the remaining documents of these endowments. The series of political and social developments affected by the change of Qajar monarchy and Reza Shah's rise to power, which changed all social, cultural, and political affairs, was influenced by the general atmosphere of the world, regional developments and domestic political developments, including various sections of society. The impact of government policies on the impact of endowments on the one hand and the intellectual developments of endowment activists, including endowed women on the other, as well as a fundamental change in the structure of endowment affairs and breaking the monopoly of endowments and endowments of wealthy families followed the period. The results of these developments, both in the practice of endowment and in the field of activities of endowment and mullahs in the social developments of the first Pahlavi period, found different objective manifestations. One of the most important areas for women to play a role in traditional Iranian society is the area of ​​endowment. As a social and civic institution with a long history, women from the upper classes of society, in various sectors in accordance with the needs of the time, donated part of their property and assets, and thus actively participated in society. It also showed the financial independence of women. Considering these historical records, in the Pahlavi period, women from other endowments had the opportunity to participate and work in the field of endowment, and the action and activity of these women is the main focus of this research. The main issue of this article focuses on the fact that due to the variety of motivation in endowment among women in Mashhad which was mostly about religious motives, the developments of this era, and the traces of social, cultural, and political understanding of these women influenced by the needs of society and events are observed and followed in the endowment of their property and assets. This study is conducted by answering the main question, which is basically the diversity of motives, approach, and scope of the endowment of property and assets of Mashhad women during this period, based on using the endowment documents of Mashhad women, available in the Endowment Office and Khorasan Razavi Charity Affairs, by using the descriptive-analytical method, while identifying the uses of women's endowments in order to study and analyze them. The result of this study confirms that in addition to the continuation of the tradition of endowment with religious uses, due to the dominance of customary policies of Reza Shah's time, women's endowments have decreased, since during the years 1311 to 1323 not a single case of the female endowment is observed.

Cultural criticism is a major literary phenomenon in the post-modern literature. It explores the layers of the society and interprets them from cultural, social, political and historical points of view. A recent subject of cultural criticism has been the Iraqi society, which has had bitter experiences through the tough years of several wars, from Iran-Iraq war to invasion of Kuwait to the US invasion of Iraq, as well as the advent and dissidence of terrorist groups. This has created a cultural problem that Ahamd Saadawi, a contemporary Iraqi novelist, adopted as the main theme of his works including the novel He Dreams, or Plays or Dies. The novel best depicts such cultural adversities in the society as corruption and oppression. The present study delves into the novel to detect the elements and techniques of exerting authority and show how the cultural layers of the society have undergone changes and damage. The research is conducted through a descriptive-analytical method and on the basis of Foucault’s theory. With regard to the three types of authority discussed under the theory, it is concluded that the Iraqi society has shifted toward cultural degeneration represented by such evils as declined sense of religion, immigration, immorality, violence, pugnacity, and prevalence of derision. Among the most important pioneers of cultural criticism in the West are pioneers from the Frankfurt School, including Michel Foucault (1921-1991), who critiqued politics and literature in the era of modernization. As Foucault believed, political, historical and social events affect literature, which is based on the perception of a world that results from culture. There is no difference between literary history and cultural history, but both are manifestations of social criticism. The most important thing that Foucault touched on in his modern theories is the mechanisms of the flow of power in society and how all these mechanisms affect the emergence of a form of culture whose impairments can be addressed through the same theory. Foucault does not see power as an imposition by the use of an external force, as the state imposes its own rule, for example, but rather as a fluid that flows through the entire social body. There is a manifestation of power at all levels of society; From major political phenomena such as the drafting of the constitution, down to personal relationships between individuals, such as the relationship between a father and his children or between a doctor and a patient. Foucault calls this theory “the tactics of domination or power.” The novel as a tool for research, exploration and analysis of reality and its problems, and a representation of the urgent course of life and its exciting events. It is not surprising that we find in it a reflection of the cultural, social and political reality, as it may be very self-evident to say that the novel is a literary art with a cultural implication, so we try in this research to shed light on the phenomenon of cultural impairments and techniques Showing it through cultural criticism in the novel "He dreams, plays or dies" by Ahmed Saadawi as a novel that narrates the various forms of impairments in Iraqi society and reveals the deterioration of human relations as a result. We adopted Michel Foucault's approach to extracting forms of power because of the comprehensiveness of dialogue in the expression of impairments. It is worth noting that Foucault divided force into three categories: visual force, mechanical force, and physiological force. The method of exercising power in Iraq in terms of visual power weakened Islamic thought and the culture of jihad and martyrdom on the one hand, and on the other hand it created a wave of contradictions in a sea of ​​beliefs. The most famous example of the dominance of visual power in the way of marginalizing culture is the permissibility of immoral scenes such as casinos. Add to this that the domination of despair and betrayal over life, the loss of any vitality or activity due to seeing war scenes, and indifference to social problems and difficulties have other effects of this type of power. On the other hand, the use and planning of a certain type of mechanical power represented by the ruling regime's use of discipline to exploit people for its benefit has increased the wave of migration and drained the brains out of Iraq. In addition, the habit of blind obedience, uprooting the culture of slavery, and ignoring civil rights and human rights are among the other destructive effects of the mechanism of exercising power in Iraq, where the ruling regime focuses its attempts to exploit people, especially young people, by imposing some things under the cover of the military or social system and obeying their orders like sheep. At the same time, physiological force, by refraining from punishing social wrongs, has led to widespread corruption in the structure of government institutions and financial and moral corruption of government officials. We often deal with scenes that indicate the absence of laws to provide social justice that leads to economic corruption in the structure of the state without the people. And it is what creates pleasure in resisting right and law in the cultural structure of society.