نشریه آفاق الحضاره الاسلامیه
سال بیست و پنجم شماره 2 (الخریف و الشتاء 2022)

The issue of language and its impact on the collective mind and on shaping the world vision is an issue that has drawn the attention of linguists. They argue that the mechanisms of language can shape the viewpoint of its owner and determine the features of the cultural identity of any society. Vocabulary and the extent to which its levels fit (lexical, contextual, morphological and phonetic levels) have a prominent role in the linguistic system and in revealing the spirit of language owners.The word study system is divided into four levels: 1- the lexical level 2- the contextual level 3- the morphological level 4- the phonetic level. The lexical level is the detection of the primary significance of the word or what is related to its lexical meaning, the contextual level is the detection of a figurative or secondary significance of it depending on its context, the morphological level is the study of the internal structure of the word or its internal structure, and the phonetic level is the detection of the significance of the sounds of the word. These levels are in an intertwined and cohesive relationship with each other. It is not enough to study one of the levels and dispense with the other levels.The Vocabulary “Al shakk” and “Al hasab” in the linguistic system of the Qur’an belongs to the field of knowledge and denotes a concept that ranges between hesitation and certainty, or a knowledge that puts a person in an intellectual conflict between accepting or rejecting something, or a position in which a person is ambiguous. Whatever the case, the extent of semantic similarity or semantic difference between these two words and the world vision that emanates from them requires studying within the four levels. As for the main goals that we aspire to reach, they are to present the new reading of the two words “al shakk” and “Al hasab” in the Qur’an and then reveal the semantic relationship between them.This research aims to obtain a new reading of the Vocabulary "Al shakk" and "Al hasab" in the Holy Qur'an. These two Vocabulary belong to the field of knowledge, where the denotation of a kind of concept of knowledge made them in one semantic field; Despite this semantic participation, it is not possible to deny this issue that each of them has an imprint in the system of the Noble Qur’an, and their study in analogy with each other may reveal the semantic differences and the world view that arise from them.Starting from how the levels of vocabulary fit in conveying a global vision to the addressee, we wanted to treat the Holy Qur’an’s vision of the world from the perspective of the words “Alshakk” and “Al hasab”, and to match its levels by relying on the descriptive-analytical approach. We concluded that the four levels of the two words are in harmony and embrace with each other in conveying the global vision of the Holy Qur’an to the addressee.It seems that the semantic relationship between the two vocabulary is of a type of antagonism, where the four levels of the vocabulary of “Alshakk” correspond to the concepts of intellectual stagnation, mental lethargy, and authoritarianism, and the four levels of the vocabulary of account correspond to the concepts of intellectual transformation, renewal, and mental and intellectual fertility.The word “Alshakk” at the lexical level denotes stabbing and violating with a weapon, but the linguistic system of the Qur’an at the contextual level creates semantic proportionality in the relationship between the first connotation (stabbing and breaching with weapons) and the second connotation (what confuses a person). This indication was able to implant a modern global vision, which is that the presence of doubt in the human being leads to the stopping of the flow of his life and his standing in the fixed place, the loss of the categorical and the movement, and the robbery of efforts from him to reach the stage of certainty, as it causes the person to be unable to change his opinions, as if uncertainty has turned into an attribute for him. It is subjective and ends with the existence of differences between people and confusion over them, as they are unable to distinguish the correct from the incorrect, and it also leads to ignorance and negligence in the human being. As for the morphological level, we do not see the presence of “Alshakk” except in the structure of the noun, where it has no derivation, and it is considered a static noun whose derivation is frozen. As for the phonetic level, we see the agreement of some linguists that the letter shin reflects the connotation of stagnation and outbreaks, and the letter kaf reflects the connotation of friction.Whatever the case, the semantic models: stability, stability, immobility/destruction and destruction/pressure and hardship/stubbornness and difference are the common elements between the first and second significance of the vocabulary of “Alshakk”. The first indication of arithmetic is counting and census, which is the same indication in the Holy Qur’an and has continued to the present day. The study of the four levels of the vocabulary of “Al hasab” showed that it corresponds to the concepts of accuracy, science, supervision, problem solving, answering the question, discernment, contemplation, testing, and a call to investigation and discovery.

The city is an open area whose repeating linguistic characteristics contribute to creating meaning and expanding contemporary poetic images. With its diverse functions, the city displays a true image of man’s life and identity, generally defines the human self, and characterizes its link with the internal and external challenges of the motherland. Samih Al-Ghasem attached great significance to the cities of Al-Ghuds and Haifa and believed the two cities had a specific linguistic position because the two, in his poetry, embrace various images and perspectives which describe the reality trend of life, as being occupied by the Zionists, and show the poet’s emotional equilibrium with the sensitive events that unfold inside their borders, thereby forming a spirit of resistance and national concerns towards them. The research has selected two occupied cities of Haifa and Al-Ghuds from among various cities that Samih Al-Ghasem has intended in his poetry. The research also uses a descriptive-analytical approach to compare the most important cognitive concepts those two cities have in common. Thus, a summary of research results suggests that the comparison of the two cities in the poetry of Samih Al-Ghasem reveals specific and general features. The general features indicate common cognitive relations between the two cities that can be divided into three subjects of addressing tragic scenes of children, displaying concerns for originality and identity, and the crisis of negligence and indifference to current developments. However, its specific features include the partial realist description of scenes of destruction of Al-Ghuds and displacement of its residents, in addition to optimistic and pessimistic perspectives of the current status; meantime, as for Haifa, the poet mostly looks to the Israeli’s hostile measures, describing them with the ugliest attributes.This research uses a descriptive-analytical method to answer the following three questions: What is the position of Al-Ghuds and Haifa in the poetry of Samih Al-Ghasem in terms of the way words effectively contribute to diverse themes?Given the examples, how would Samih Al-Ghasem describe the cognitive dimensions of Al-Ghuds and Haifa? andHow are the two cities' most notable and common conceptual contexts described by Samih Al-Ghasem from a functional perspective?While recalling the cities in contemporary Palestinian Poetry, it has dedicated a special place to the use of vocabulary and symbols through it that identifies further affiliations and desires of the poet and reflects social and inherent concerns and anxieties of the poet; since the cities in Palestinian poetry became the dramatic scene where the essence of images, themes and new literary codes in the furnace of events are revealed that in  contemporary critical study based on sign processes and indications. Therefore, Palestinian cities for their great poets such as Samih al-Qasim, are considered as a gift and good source in order to draw new images and add aesthetic background in his idea of resistance in such a way that their major use of the vocabulary suggests the inspiring East where the nature and national identity of a poet, while realistic view and emotional stances, are tied together. Our study was focused on the cities that Samih al-Qasim’s poetry has paid attention. The current study has chosen two cities of Jerusalem and Haifa on a selective basis. Although the overall theme of poems places these cities among the common National and patriotic issues, each of them has a unique innovative signs than the other that can be distinguished. One of the instances is the painful realistic feature appeared most in Jerusalem, and the other is the ethical signs dedicated to city of Haifa while optimistic and pessimistic view to the city of Haifa. Therefore, this study aims to analyze call of Jerusalem and Haifa in both Samih Al-Qasim's poetry in terms of statistics and content to show hidden images and indication based on the descriptive - analytical method for analysis of literary text and to decode the signs and indications.

The study of Quranic manuscripts has attracted a great deal of attention in recent decades since it can be used to prove the authenticity of the Quranic text. Researchers in the field of Quranic history can find some new interesting dimensions through the study of Quranic manuscripts dating to the first centuries of the Islamic era. These include: calculating the time and place in which the codices were written, identifying the exact consonantal text of these codices and comparing the results with the narrations and sayings of the leading scholars in the field of Quranic orthography, evaluating and analyzing their agreements with the canonical and non-canonical Quranic readings, an analysis of the history and characteristics of Arabic writing prior to the appearance of the Uthmānic consonantal text. Furthermore, with the help of these studies, we can reach much more accurate results in this field as compared to what other researchers have reached in their studies, such as the study of Quranic readings and Quranic consonantal text.Researchers in the field of Quranic manuscripts must be able to estimate the age of the manuscripts using a variety of methods to determine the age of Quranic manuscripts, as the age of Quranic manuscripts in different fields of Quranic history is very important. In spite of its importance, this important aspect has not yet been adequately addressed by researchers in articles, books, and theses, except by a small number of them. The aim of this research is to clarify these criteria and explain how they can be used to obtain better and more accurate results.The following questions are addressed in this paper:Are there any guidelines that can be used to estimate the age of Quranic manuscripts?What criteria can be used to estimate Quranic manuscripts?Are these criteria reliable for estimating Quranic manuscripts? Can they provide an exact date and age for every manuscript?Among scholars, how do the criteria for estimating Quranic manuscripts differ? And how does each scholar use different criteria for evaluating Quranic manuscripts?This research attempts to answer the above-mentioned and other related questions and problems that the researchers in the field of Quranic manuscripts are faced with. The questions of this study are answered with the help of a descriptive-analytical approach.The main goals of this research are as follows:Introducing the criteria that can be used to estimate the age of Quranic manuscriptsDefining and describing the criteria for estimating the age of Quranic old codices clearly and accuratelyStudying and evaluating the mentioned criteria and offering some observations about them.As the result, there are some useful criteria for estimating the age of Quranic manuscripts which may be classified into two groups: 1- criteria related to the external form of the codex; among them: codicology studies and radiocarbon analysis (C14); 2- criteria related to the text of the codex (Quran), Including: paleography, Quranic Consonantal Text, Quranic Readings and verse-numeration system. The use of each of these criteria individually cannot provide accurate results in estimating the exact age of the manuscript. These criteria should all be considered together in order to get a more accurate result.

In the twentieth century, many modern critical sciences appeared, so the term semiotics was one of these sciences whose existence was proven by modern Western critics, who defined semiotics as linguistic signs and connotations that existed before in Arabic literature.  Religious studies and determining their signs, implications and importance in poetry after determining the connotations, symbols and signs of these characters, and their relationship to society. The focus of this research was the semiotics of religious personalities in the poetry of the poet Al-Fayyad. The poet shows us what the society suffers from at all times by mentioning the signs that refer to this suffering. Through these religious personalities, he wanted to clarify their semiotics and what happened to them in their time and what they experienced and suffered?  So, he chose religious figures who were close to people, and through employing them, he could clarify the similarity between what these personalities went through in their time and the social reality experienced by the people of his country and the prevailing injustice, poverty and tyranny.  Especially contemporary poets such as our poet Abdul-Jabbar al-Fayyad, and the purpose was not to remind them that they are the descendants of the Messenger (peace be upon him) and they must follow their path only.  The poet has vocabulary specific to the incident of tuff, not only intended to fight, but he wanted to take lessons and wisdom from that incident and not repeat the mistake that Muslims made before when they failed and did not stand with the Imam to support the religion and save the oppressed people.  The semiotics were clear in his poetry and loaded with symbols, signs and connotations with multiple meanings and related to the social and historical reality that was not restricted to a specific time.  *PhD student of Arabic language & literature, Ferdowsi University of Mashhad, Mashhad Iran.  alselawee252@gmail.com .**Assistant Professor of Arabic language & Literature, Ferdowsi University of Mashhad, Mashhad, Iran (corresponding author). seddighi@um.ac.ir***Professor of Arabic language & Literature, University of Lebanon, Beirut, Lebanon. maha_h86@hotmail.com    The poet used the term personality according to its concept known by poets of contemporary literature, so the personality became a means for al-Fayyad to express its connotations and features through the concept of semiotics.  The study on the one hand, as literary criticism had the greatest effort in clarifying the characters and their concept and studying them at the level of poetry and poetic poems in particular.  The poet referred to it in the content of his poetry, creating a kind of integration between events and linking them to the desired goal. We found Al-Fayyad’s poetry containing abundant wealth and abundant symbols, signs and meanings that need study and analysis to know the extent of the poet’s concern and pain for his country, and we will try to decipher the symbols and show the semantic signs through a study  The semiotics of some of his poems that contain religious figures based on modern theories that discovered this science and proved its existence.  On the semiotic symbols and we explain them to the reader by analyzing the poems and explaining what is hidden in their verses, and many different studies have emerged about the semiotic method, and that this science consists of different elements, symbols and signs and has semantic relations based on the theory of signifier and signified, so studies branched out about this science from different sides, and every researcher tries  To achieve the goal he wanted to reach in his study after relying on the studies that preceded him with an attempt to renew in writing research in a modern style that no researcher had previously touched on, and studying the semiotics of religious personalities associated with Ahl al-Bayt (peace be upon them) and their impact on changing society in the poetic field, which the researchers did not touch much  The study of semiotics in the field of prose increased, especially the story, theatrical and other prose arts. The research aimed to study the semiotics of religious figures in poetry, especially the poet Fayadh, which none of the researchers touched on studying the poetry of this contemporary poet from this aspect, as the poet is considered one of the contemporary poets and is still  He is alive, as we benefited from his poetry and were able to analyze the vocabulary of his poems that we analyzed. The poet Al-Fayyad is considered one of the poets who They were proud of the emergence of the religious trend in their poetry and as creatively in employing vocabulary that bears indications of the praise of these great personalities whom God has honored and made their shrines immortal to this day.  To clarify the reason for mentioning the character in Arabic poetry and analyzing it and relying on the principle of linking between mentioning the character and the occasion in which it was mentioned through the signs and signs that the poet referred to in the content of his poetry, and creating a kind of integration between the events and linking them to the desired goal, and the poet used semiotics in the appropriate place to deliver his goal,  The signifier's statement and its connection with its meaning was perfected by referring to the signification that carried several symbols and connotations that we were able to decipher and clarify for the reader through our reliance on Saussure's theory in the concept of semiotics.

Yeki Boud Yeki Nabud and Kan Ma Kan are two short story collections written by Mohammad Ali Jamalzadeh and Mikhaeil Noaima that procced to the social issues of Iran and Lebanon. In these two collections, the culmination of literary democracy and the author's clever and critical look of social issues are revealed. The coexistence of two authors in two more or less close societies, the social themes of both collections and the style and look at those themes, as well as the names of the two stories, strengthen the assumption of stylistic and thematic closeness of both collections. Jamalzadeh's life coincided with the Constitutional Revolution and he was considered a supporter of the Constitutional Government, Iran, like Lebanon, was lagging behind in various cultural and economic fields due to the tyranny and oppression of kings. In Lebanon also, national liberation movements, such as the constitutional movement in Iran, flared up, and the cry for freedom and independence from the Ottoman Empire rose. These movements had intensified as a result of cultural and intellectual awareness in some Arab societies. Under these circumstances, the two story collections of Jamalzadeh and Mikhail Naima were written so that they were the two initiatives in a new style in Persian and Arabic short stories on the one hand and provided a basis for criticizing the critical situation of the Iranian and Lebanese societies on the other hand. Based on the foregoing, we seek through the paper to study the manifestations of social realism and the methods of expressing it in a collection Yaki Boud Yaki Naboud`s Muhammad Ali Jamal Zadeh and Kan Ma Kan`s Mikhail Naima in the framework of the American School of Comparative Literature and based on the theory of similarities and differences in this school. Note that the main topic in the American School of Comparative Literature is the study of the similarities and differences between literary genres in order to better understand and examine the common cultural and literary separation through the fictional works of these two great writers in Persian and Arabic as these works are a product of human thought through the ages and times. In other words, the research aims to study these two collections of stories in the field of criticism of social issues and express their similarities and differences in this field, and then create a bridge between contemporary Iranian and Lebanese literature in the short story and finally answer the following questions:  What are the methods used in Yaki Boud Yaki Naboud  by Muhammad Ali Jamalzadeh, and Kan Ya Makan`s Mikhail Naima's criticism of society?  What are the similarities and differences between the authors' methods of critiquing society?  How did Muhammad Ali Jamalzadeh and Mikhail Naima use humor in their criticism of social issues?  According to what was said in the above, The descriptive and analytical method was used in this research, where it compared critical realism between a collection of  Yaki Boud Yaki Naboud  Muhammad Ali Jamal Ghazadeh and a collection`s Kan Ma Kan by Mikhail Naima in the framework of similarity theories in the American School of Comparative Literature. Their anecdotal texts discussed the similarities and differences between them, and finally we brought the results of the research. About the theoretical framework of the research, it can be said that, it is one of the most similar features between what was, Yki Boud Yaki Naboud , by Muhammad Ali Jamalzadeh, and Kan Ma Kan`s Mikhail Naima, their critical view of social and cultural issues, and on this basis they can be considered within the framework of the school of critical realism in literature, because Mikhail Naima clearly depicts this characteristic and we can see its features in his stories Short,  On the other hand, most critics and investigators considered the publication of Yaki Boud Yaki Naboud a literary event and the beginning of realist literature in Iran. As critical realism was a new form in the realist school, in which the writer deals with the issues and problems of society with criticism and analysis, refusing to accept reality and seeks through it to reach the direction in which he expresses his opinion, This critical vision appeared in literature with Maxim Gorky, the Russian writer and activist who founded the school of socialist realism embodied in the Marxist view of literature. Based on the aforementioned, the short stories of Muhammad Ali Jamalzadeh and Mikhail Naima were studied in this research based on the theories of the school of critical realism and its components, which indicate that realism is that which is concerned only with the problems of society, the life of the people, and the issues and problems of society in a critical form.  The results of the research showed that both writers strongly criticized social problems in their stories, and there are great similarities in their criticism of social issues, There are also differences between them in the way they deal with these issues. Both of them criticized the social problems prevalent at the time, such as suicide, betrayal, poverty, social stratification, the miserable status of women and other problems that spread in society, however, her criticism was taken more seriously by Naima than Jamal Ghazadeh's stories, while the ironic side of Jamal Ghazadeh's stories outperformed Na’meh's stories in this matter. One of the authors' main concerns in their two collections of stories was a severe and realistic criticism of the social situation, which came by relying on various expressive styles such as simple and colloquial prose, the use of proverbs and the Grotesque language. The two authors pursue their critical stories in the direction of realism, influenced by European writers to achieve their society-centered goals that can improve the status of society.

Over time and progress in science and technology have led to the growth and increase of concerns and consequently the anxiety and worries of contemporary man. Despite the increasing problems of human beings, today the importance of mental and intellectual health has been considered more than ever.For the last half century psychology has been consumed with a single topic only-mental illness-and has done fairly well with it. But this progress has come at a high cost. Relieving the states that make life miserable, it seems, has made building the states that make life worth living less of a priority. But people want more than just to correct their weaknesses. They want lives imbued with meaning, and not just to fidget until they die. New research into happiness, though, demonstrates that it can be lastingly increased. And a new movement, Positive Psychology, shows how you can come to live in the upper reaches of your set range of happiness. The positive emotions of confidence, hope, and trust, for example, serve us best not when life is easy, but when life is difficult.Positive thinking and its effect on human well-being is one of the most important goals of psychology. Positive psychology as a nascent science based on understanding positive emotions, Human virtues and abilities are in the effort to achieve a better life through self-fulfillment and self-realizati. Positive emotion can be about the past, the present, or the future. The positive emotions about the future include optimism, hope, faith, and trust. Those about the present include joy, ecstasy, calm, zest, ebullience, pleasure, and (most importantly) flow. From the beginning of creation, man has always been concerned with finding a life full of meaning and happiness.  Therefore, the attention of thinkers, philosophers and experts in each nation has long been focused on the concepts that were the basis of human happiness. By thinking in literary texts, especially mystical texts, it can be seen that many writers and mystics in their works provide guidelines for human growth and happiness in various aspects of life. The positive emotions about the past include satisfaction, contentment, fulfillment, pride, and serenity. Given that the source of literary genres is human emotions and thoughts,Today, psychological analysis of literary works has a special place in literary criticism. Mystical texts, which are full of moral teachings, have a lot of potential for such analysis. Given the cultural context of positive psychology, re-reading the works of writers and mystics with the new approach As well as using their instructions is an effective step towards the growth of both sciences, human life and mental health. Ibn Fariz is an Arab mystic and poet whose poems can be found in the presence of positive psychological components. In this study we used a descriptive-analytical method to examine the presence of positive emotions - one of the fields of positive psychology - in Ibn Fariz's poems. The purpose of this study was to evaluate Ibn Fariz's positive thinking approach Also, knowing his mystical and moral guidelines is for the positivity and self-fulfillment of human beings.The results of the research have been prepared in order to answer these two questions:-           According to Seligman's theory, how is Ibn Fariz's approach evaluated according to the reflection of past, present and future emotions in his poems?-           Which of the positive emotions of the past, present and future is more frequent in Ibn Fariz's Divan and what does it indicate?The results of the research show that Ibn Fariz has a positive approach to life, The presence of positive emotions related to the past, present and future, His poems show his positivity, mental health and self-fulfillment, provide positive teachings to people.The experience of positive emotions has given Ibn Fariz more resilience in the face of life's difficulties, and the poet's attention to positive emotions in relation to the future indicates his positive personality.Also, the presence of positive emotions towards the future, which includes optimism, trust, belief, faith and hope, has a higher frequency compared to positive emotions than the past (satisfaction) and the present (pleasure).

Sufism is regarded as an internal revolution and a mental evolution to perceive the unity of the existence and release from the materialistic world and its belongings. Sufism was first emerged in 2 A.D As time dragged on, the objectives and features of the mental flow emerged to expand it and the tendency of others to this school in poem. In consequence, the Sufi poet's sapped forward to compose their Sufi notions, thus; a new spectrum of poetry came into existence in literature called Sufi poetry. Undoubtedly, this type of poetry was first initiated among the Arab poets right from its emergence and the development of Sufism. However, it has not been well- developed and glorified by the pioneer poets. According to the fact that the Sufi poets had been anonymous and there is no written record of their poem books, researchers did not take steps to elucidate them. Ibn-e- Kenaseh is one of those poets who is less recognized. He lived in Abbasid dynasty. There are traces of Sufism thoughts in his Sufism thoughts. Up to now, researchers have not considered these issues. The authors have done this research based on a descriptive- analytical method to present a new review of asceticism and elegies to the addresses. Therefore, the authors of this research aim to dissect the Sufism thought in the asceticism and elegies of Ibn-e- Kenaseh. In fact, this research has tried to provide the addresses with a broad view of the features of these poems and the way of their emergences and the motifs of the poets. It also ims to identify the position of this anonymous poet among the Sufism poets during Safavide era. This research aims to respond the following questions: 1. How the intentions and subjects of the Sufism poems have emerged in the asceticism and elegies of Ibn-e-Kenaseh? 2. What are the aims and motifs of the poet of composing this type of poem? 3. What are the features of Sufi poetry in the poems of this poet? Conclusions Since the poet had been in the gatherings of the great men of this school, he had realized and comprehended the thoughts of this tendency. He had been affected by the concepts of prominent ones like Ibn-e-Adham, he achieved the glory and perfection of the existence. Hence, the asceticism and elegies of Sufism intensions are apparent in his poems. One of the main concerns of the poet is the arrogance of the boastful ones that has annoyed the Sufi one. He tried to guide those who have lost their way as well as the arrogant ones. Further, such attempts can be traced in his poems. Rasai, the son of the poet, and Yahya, his uncle and disciple express his honest emotions and his delicate spirit. Before, the poet commenced composing Sufism poems, he had experienced and joined the Sufism gatherings and he had learned their doctrines. Being meek and humble to God's will and determination are the prominent specifications of Sufism poetry. This is considered as the attributes of the great men the Prophet (peace upon him). As there are harmony and rhythm in his poems, it is easier to keep in mind the Sufism notions and thoughts. As a result, this type of poetry could be glorified. Hence, another aim of the poet is to expand the doctrines of Islam in the form of Sufism. Considering that Ibn Kenaseh was influenced by the Sufi views and thoughts of Ibrahim Ibn Adham and this figure was one of the first Sufis of the second century AH after Hassan Basri and Uthman Ibn Sharik known as Abu Hisham Kufi, he may be deliberated as one of the first Sufi poets. He considered himself a sect or even the first Sufi poet. Lucidity and clarity and dodging of ambiguity and vagueness and mystery and symbol are also the protruding features of Ibn Kenaseh's poetry in this field. As t Ibn Kenaseh lived in the first centuries of the emergence of Sufi poetry, this type of poetry has not yet developed and has not reached the stage of ambiguity, consequently the absence of Sufi mysteries and vagueness and complexity in his poems is quite natural. Furthermore, the lack of using complex poetic images and difficult metaphors similarly indicate the lack of maturity of Sufi poetry in the poet's era and accordingly in our poet's poetry.

The pyramidal structure considers the biggest symbol which freemasons denote the Egyptian’s identity and reckon it as the greatest ancient masons building. Also, the pyramidal shape regard as the biggest mason’s insignia diffusion in the World; and the American masons reckon it as the first and the most important one, and for this reason it had been taken up as a symbol for them on the American Dollar until now, with the protected mason’s eye in the middle of it. The masons consider the big pyramid in AlGhizah as old freemason’s temple. The influence of the mason’s movement which had been restored its activity and briskness forcefully in France from the beginning of the year 1801 which “Napoleon” had been hoped to control and separate it from England, had a forceful influence to be renewed the attention on Egypt. Napoleon tried with the help of Cambaceres the big boss in the French grand Orient Lodge to spreading Egypt hypomania movement in the French freemasons Lodges, and this matter increased the pharaohs type lodge and freemason grand masters testimonies which ornamented with pyramids and sphinx and loin clothes which wear it the women and named “returned to Egypt” It can be refer this taking care of Egypt to a political motive or reason: the engineers and the painters and the decorators try to please the first consul Napoleon whom became first for life consul and then the emperor for France . Undoubtedly the masons look at Egypt as the source and the origin for all the mankind education and culture particularly in wisdom mystery, theology, geometry, architecture and riddle masonry and construction work. The masons believe that all their magic, witchcraft, spiritual, cleric, ecclesiastical symbols reveal by inspiration from ancient Egypt fountainhead. In their opinions the ancient Egypt civilization which is full of mythical. Enigmatic and mysterious things is the best device and way to serve their secret aims. The masons endeavored and did their best from two centuries until now to rumoring that their roots belonging to Egypt's civilization and for some masons there is not any engineer in the universe whom greatest and biggest from "Emhoteb" whom built a pyramid in Egypt. When the masons found out that the Egyptian legends and myths coincide with their wishes and demands start to take care of Egyptian archeology and defend of any kind of excavating operations in Egypt and made a big propaganda and advertisements in this field. Finally, the Masonry as an idea not as a practical action came into existence from the womb and matrix of ancient civilization like Egyptian. Sumerian, Babylonian once and then its came in company with urbanities people and nations whom came from Arabian territory and resided in eastern coasts of Mediterranean Sea. In this manner it can referring the Masonry meditation and cogitation to very old and archaic civilization belong to more than seven thousand years ago; when the Egyptians and Sumerians and after them Akkadian and then Babylonians , Phoenician had been repaired the towns and countries and they knowing arithmetic, algebra, geometry, astronomy and medicine, In such advanced atmospheres the masons (bricklayer) groups were un outstanding and distinct clans surrounding with full respect and appreciation and enjoying of especial advantages and privileges. Obviously those who promoted to such degree of insight and knowledge and high situation, were always consider as the elite and the great men in their societies. Masonry movement prevailed in Egypt faster than any other place in the World, and Played very important roles in the Egypt Political History from French attack and occupation of Egypt in 1798 and founding the first masonic lodge by "Napoleon Bonaparte" in this country for several seasons which the main one was his attempt to pleased the masons whom participated in the assault and perform all their requests because of the important masonic role in French politic affairs. The pyramidal structure is the most construction in masons' opinion which indicating their Egyptian Identification. Therefore they considered it as the greatest ancient masons building and they believed that the pyramidal shape was the most Masonry spreading symbol in the world, meanwhile American masons considered it as the first and the most important symbol and for this reason they used as symbol on the American dollar until now with the guardian masonry eyes in the middle of the dollar, and reckoning the biggest pyramid in Ghizeh was an ancient masonry temple regardless the main function of it which was been a place to bury the decedents. The Egyptian mummies attracted the attentions of the masons in the world, because the mummies in masons instructions and customs protecting and prostrating their mysterious symbols, therefore, the masons tried always during the last two centuries to make a big wave of propaganda and advertisements about the excavating operations in ancient places in Egypt.

The main root of Daman al-Aqila should be sought in the pre-Islam era and the era of ignorance as a symbol of the tribal and tribal era of the Arabs. During the Jahili period, the tribe was of great importance to the Arabs as a broader institution than the family, so that the members of the tribe considered themselves to be of the same blood and, accordingly, they bore the responsibilities of their fellow tribesmen. In today's terms, it can be said that the tribe was a legal entity independent of its members, which was created on the basis of common blood.Because the religion of Islam, which emerged after this period of ignorance, fundamentally changed the social customs that are morally, religiously and . . If it is in accordance with justice and benevolence, he respects it and tries to expand it. When faced with such a problem, it can be mentioned under the title of cooperation of tribes and clans. Based on the good and desirable things in the society, he approved it and signed this customary and moral ruling without creating a new establishment. Of course, after the signing of this ruling, it seems that the ruling is not appropriate, and it is better to observe conditions and restrictions while signing it, so that this principle of cooperation and cooperation can continue to exist in a more legal manner and with a clear framework under the title of a wise guarantee. give We can see that during the legal developments regarding the responsibilities, the responsibility of the wise person in Islamic jurisprudence and the Islamic Penal Code, which is compiled based on Sharia and religious sources, has been limited to the cases that after observing them, the responsibility of the wise person in paying the dowry is established.Aqila is derived from the word (Aql) and means to fasten and fasten. For this reason, the rope that is used to tie is called aqil, and therefore the relatives of Jani are also called aqil, who with aqal used to take the camels (as a ransom) to the house of Wali Majni and tie them.But in jurisprudential terms, those who are considered relatives of the murderer through the father, such as brothers, uncles, cousins, and their children, even if they are not heirs when paying the dowry. Women, children, and those who are insane or poor when the payment is due are not considered sane. The higher the fathers are and the lower the sons are, the wiser they are, and if there are no relatives, the wiser is the dependent person, and then the guarantee is the Jarirah, and then the Imam (a.s.) who pays the diya from the Treasury.As it has been proven in the Sharia with various evidences, in cases such as pure wrongful killing under certain conditions, the Islamic Sharia has made Al-Aqila institution responsible for paying the ransom.This matter is not only unanimous among the scholars of the Imamiyyah, but is unanimously agreed upon by all Muslims. Therefore, there is no doubt about the origin of its legitimacy. However, this institution has been criticized and attacked frequently, throughout history.Therefore, given the importance of the matter in raising suspicions, we created this article separately to explain and respond to suspicions accurately.The suspicions about it can be divided into two general categories. The first is a criticism of the origin of the philosophy of the legislation of this institution and its conflict with some general principles and principles that were extracted from some verses of the Qur’an; Which scholars have sought to answer throughout history.The second category of suspicion revolves around the transfer of these rulings from the time of the beginning of Islam to the current time and era. So that a large number of contemporary legal scholars and even some of the jurists who are familiar with the laws regarding the transfer of the ruling of this institution to the present era have doubts and say that it is the same as it is specific to the previous era or to some societies.In this article, the aforementioned suspicions will be explained and answered. And we will come to the conclusion that these doubts do not undermine the principle of legislation of this guarantee, and at the same time undermine its legitimacy in the present time.By studying the revenues and suspicions raised on the guarantee of Al-Aqila Foundation and the mentioned answers; It turns out that the origin of the legislation to guarantee this institution has a logical and rational aspect in the payment of blood money in cases of Mistake murder; At the outset, the legitimacy of Daman can be questioned due to the verses denying burdens and earning money and not asking; But it can be said that these verses, whether in terms of the subject (exiting the manner of Allocation) or the ruling (exiting the manner of specialization), do not include the guarantee of this institution.As a result, the payment of blood money by this institution does not contradict these Qur’anic verses.On the other hand, the basis for the responsibility of this institution in the narrations and the words of the jurists is inheritance and not the tribal system.Inheritance is a permanent thing that is not limited to a specific time, and therefore the institution that Islam has approved and supported at the present time for the payment of blood money in cases of felony of pure error is this institution

Motivation is one of the most important influential factors in life that leads an individual to achieve his mindsets, which is effective in various aspects of human life and one of the most important aspects is learning. Also, considering the importance of economics in today's world and its role in learning, the position of economic motivations for learning can be further understood, which is very evident in learning foreign language courses. Therefore, it can be claimed that the economic motivation of learning provokes the feelings of Arabic language learners and encourages them to continue their university education because language, like money, is the cornerstone of modern economic activity. In particular, conversational skills have become an important element in the communication of economic activities.The syllabus include all the resources used in the classroom for teaching, including books, CDs and all educational software and notes, but the curriculum is a program prepared by the Ministry of Science, Research and Technology and includes types and amount of courses, number of sessions and duration needed for each course, and course objectives. It also usually introduces the resources and training materials needed to teach the courses. Additionally, learning occurs only when there is a proportion and harmony between the factors that affect the education and students' motivations. For instance, we can mention the subjects and curriculum, which have a special role in the success of students and reaching to their goals. Regarding the weakness of Arabic language students in learning language skills and especially Arabic conversation skills at the end of the undergraduate program, researchers aim to study the economic motivations of Iranian students majoring in Arabic language and literature and Arabic interpreter in learning Arabic conversation skills in undergraduate courses. Therefore, in this research, descriptive-analytical research method and relying on field research method were used. Due to the coronavirus pandemic lockdown and lacking of face-to-face education in universities, an electronic questionnaire was used to collect information required for research from students by researchers.Press Line application is utilized in order to distribute questionnaire among students. Randomly, 110 undergraduate students with different academic years in the field of Arabic language and literature of Tehran public universities (University of Tehran, Allameh Tabatabaei University, Shahid Beheshti University and Al-Zahra University) were selected as case study, of which 17 were boys and 93 were girls. In this questionnaire, a five-point Likert type scale is used to measure items. After measuring the reliability of the questionnaire, Cronbach's alpha coefficient was equal to 0.84, which shows the stability of the questionnaire. Finally, the study concluded that due to the importance of the Arabic language among Iranians and considering highly effect of financial interests of studying Arabic language, it has turned to one of the most elected field by students. In general, students are highly motivated to learn Arabic language and, especially, learning conversation skills.Additionally, this study provided rational reasons that, there is a direct relationship between students' motivations and subjects. The results also emphasized the effect of curriculum on increasing students' motivation. Therefor, increasing students' motivation depends on improving curriculum and subjects. We also figured it out that most students learn Arabic language for financial purposes and to get employed that guarantees their future. Among the various types of jobs that need individuals graduated in Arabic, students tended to choose translator as their first priority and Arabic language teacher as the last choice.After financial interests, interacting with Arabic spoken language countries was the most important reason that has led students to choose this field. Unfortunately, the current subjects and curriculum that has designed for this field are based on cultural, political and religious point of view and rarely pay attention to economic factors. Because of lacking appropriate curriculum, students are not well-prepared for today's marketplace, and they gradually lose their motivation and interests to learn further skills. Even worse than that, students may fail to finish their bachelor or decide to change their field. The results also showed that the impact of current subjects and curriculum on increasing students' motivation to learn Arabic is very low and cannot satisfy students.In conclusion, it is essential to review the subjects and teaching materials of the conversation courses. It requires a change in traditional perspectives on the teaching of the field and its language skills, so that the economic and even social motivations of students currently have no role in determining what curriculum is suitable and what professor should select as reference textbooks. Finally, this article recommends paying attention to the economic and job motivations of students and the preparation of improved and appropriate curriculum and subjects based on these motivations in Iranian universities for teaching Arabic and conversation skills.

Every science or field of study has a subject-matter and a set of problems. The problems of a science are propositions concerning its subject-matter; indeed, the problems exhibit the effects of the subject-matter. In other words, the subject-matter of each proposition is in fact the subject-matter of the science, and the predicate of each proposition is an effect of the science’s subject-matter. Hence the following general principle: “the subject-matter of a science is that the essential accidents (al-ʿawāriḍ al-dhātiyya) of which are discussed in that science.” The term “essential” appears to prevent any overlap of the problems of different sciences, in which case the problem would be studied in two or more sciences.The question of this research is as follows: given that the subject-matter of philosophy is “existent” (mawjūd) and philosophy is a study of existence (wujūd), what is the scope and domain of the problems of philosophy? That is, what problems are included in philosophy? Is philosophy merely a discussion of secondary intelligibles (al-maʿqūlāt al-thāniya) such as existence and nonexistence, unity and plurality, potentiality and actuality, and incipience and eternity, or does it also discuss first intelligibles (al-maʿqūlāt al-ūlā); that is, quiddities or the Aristotelian ten categories?The research aims to establish that, in addition to the secondary intelligibles—which are the first divisions of existence and existents—philosophy is concerned with how first intelligibles exist. In this way, a reply can be given to the following objection: why does philosophy discuss quiddities while its subject-matter is existence? The reply is that philosophy studies how quiddities or the ten categories of substance and accidents exist, and hence it is still concerned with existence—it has not gone beyond the subject-matter of philosophy.The method of this research is the library method and critical analysis. This is why the background and history of the problem are studied. Next, precise definitions of the relevant terms and jargons are provided so that they are fully and clearly distinguished to prevent fallacies. For this reason, the differences between first and secondary intelligibles are articulated. This is followed by the main body of research; that is, the boundaries of the problems of philosophy. Here, Avicenna’s contribution early in the theology section of The Book of Healing (al-Shifāʾ) and MullāṢadrā’s contribution in his Taʿlīqāt (Commentaries) are delineated and analyzed.Here are the findings of the research:(1) The problems of philosophy are not confined to those predicates of “existent” that alone or together with their opposites encompass all existing entities (examples for these predicates are as follows: necessity and possibility, one and many, potential and actual, incipient and eternal, prior and posterior). To the contrary, philosophy also discusses quiddities and the ten categories (i.e. substance and the nine accidents) as well: it establishes the existence of each of these as entities in this world, and then it studies how each category and its subcategories exist. This is a philosophical problem because it deals with manners of existence.(2) Motion and time are not quiddities, which is to say that they are not subsumed under any categories. In contrast, they are concepts abstracted by our minds from gradual existences. Since motion and its quantity—that is, time—are particular manners of existence; that is, flowing or dynamic existence, as opposed to static existence, this might count as a philosophical issue. Accordingly, motion and time can be among the problems of philosophy.On this account, philosophy discusses not only the secondary intelligibles, but also the first intelligibles as well as motion and time.

The Noble Qur’an is the Book of God Almighty and an eternal miracle of His Messenger Muhammad, the valuable book whose wonders have been studied by scholars through the ages, including Abdul Qaher Al-Jurjani, who is well known to the people of merit and literature. Abd al-Qaher lived in the Gorgan region at the beginning of the fifth century, and he is the author of the " theory of Nazm" that he received was not integrated from his predecessor, starting with Sibawayh, so he established its origins until the theory was completed and attributed to him. Abd al-Qahir al-Jurjani percieves the literary miracle of the Holy Qur’an in its wonderful coherence and calls it theory of Nazm (coherence), which has long been the focus of the attention of scholars and writers, which is that the vocabulary in the holy book is very consistent with each other verbally, as we could not change it with a word close to its meaning (synonyms), and it has wonderful secrets in definite, indefinite, preposing and postposing, then the words in close association with the meaning. The vocabulary coalition (juxtaposition) forms varied (diverse) short or long sentences that are in a complete cohesion with each other verbally, and in complete agreement (harmony, compromise) with the meaning and with full observance of the rules of grammar and the foundations of the rhetorics. Aesthetics of the form and meaning is in the service of the context of the noble verse, and each of these components is called by Al-Jurjani the theory of Nazm.We chose a part of Surat Taha because it is a Meccan Surah, and the smell of eloquence in these Surahs is stronger and wiser. Then, after examining the books of Abdul Qaher Al-Jurjani and researchers after him, we did not find a study in the Holy Qur’an and an analysis in it based on the theory of Nazm word for word and sentence by sentence, so the unique theory remained just a theory without a practical application to the clear verses in an application worthy of the majesty of the Holy Book or closer to it. With the help of God Almighty, we try, as much as possible, for the scrutinized practical application of the theory on the extent to which the words are related to each other in pronunciation and meaning, and the harmony of sentences with each other in word and meaning, then focus on the complete consistency between them and the context of three specific verses of Surat Taha in order to show one of the miracles of the Noble Qur’an . The main objective of the article from applying the theory to the specific verses is to reveal the secrets of the Book of God Almighty verbally, and to show the high-end images of it meaning, and to highlight its aesthetics as the words and meanings are in the service of the context of the noble verse. And the questions that we are about to answer are: What is the role of the words of the Noble Qur’an and the good selection of its sentences in finding its wonderful system? What is the role of the meanings and concepts of the Noble Qur’an in tightening its upscale systems? How are the words and meanings of the Noble Qur’an in the service of their eloquent contexts?. Al-Jurjani in theory of Nazm Nevertheless Abdel-Qaher did not exegsis the Holy Qur’an on the basis of his theory, and we did not find another researcher who studied its noble verses a comprehensive practical study in application of Abdel-Qaher’s approach in his theory of Nazm. So, we studied three specific verses from Surat Taha in the light of the theory of Nazm, focusing on showing the coherence of vocabulary and sentences between them in terms of form and meaning. So they were well aligned with the overall context of the noble verses by making use of the descriptive-analytical approach. So we achieved through our analytical study that the words in the noble verses are very accurate by choice in the definite, indefinite, or omission and remembrance, preposing and postposing, as we could not change them with a single word close to their meaning due to a defect that occurs in the coherence of sentences or noble verses in word and meaning. Then the sentences with their various patterns are in complete agreement (harmony, compromise) with each other verbally in the connection and separation and others, then they are in a close objective connection with the meaning, with full observance of the rules of grammar and the pillars of rhetorics, aethetics of form and meaning in the service of the context of the noble verses and their high concepts.