THE addition of THE infinitive to THE SUBJECT or object is one of THE syntactic structures in which accuracy plays an important role in THE correct understanding THE meaning of THE verses of THE Holy Quran. Sometimes THEre is disagreement among THE scholars who interpret THE Holy Book of Quran in determining wheTHEr THE infinitive is added to THE SUBJECT or to THE object. Translators have sometimes provided an inadequate translation. This article has tried to discover ways to resolve THE difference in determining THE qualificative role of genitive case and also to provide an expressive translation of this structure by using a descriptive-analytical-critical method and by examining a number of infinitives added to THE SUBJECT or object in THE Holy Quran. THE solutions to resolve THE dispute are as follows: Paying attention to how THE sentences relate to each oTHEr, paying attention to THE citation of THE SUBJECT in THE verse, paying attention to THE reason for using rhetorical devices in THE verse, paying attention to THE interpretive context (THE context of THE discussed verse, THE guiding purpose of THE Surah), paying attention to THE verses and narrations of THE same SUBJECT of THE verse and paying attention to THE requirements of servant politeness. THE use of THEse solutions in order to provide a correct and expressive translation of THE infinitive structure added to THE SUBJECT or THE object is necessary: THE use of verb in THE translation of THE infinitive, THE use of an appropriate word for translation of THE pronoun, THE use of an appropriate word in addition to THE accompanying added infinitive, THE use of THE explanations in parenTHEses, THE avoidance of compression writing and THE avoidance of literal translation.

This research endeavors to introduce a novel concept in ethics, namely ethics based on THE primacy of EXISTENCE, drawing upon Aṣālat al-wujūd, THE THEory of THE primacy of EXISTENCE in ontology. Mullā Sadrā's philosophy, which has three basic tenets—THE primacy of EXISTENCE, substantial motion (Ḥarakat-i Juharī), and gradation in EXISTENCE (Tashkīk-i wujūd)—is THE basis for this doctrine. THE primacy of EXISTENCE holds that quiddity is a mental construct and that EXISTENCE is fundamental. THE writers distinguished between two conceptions of ethics in this regard: one based on EXISTENCE and THE oTHEr on quiddity. Human quiddity is fixed and does not grade, hence ethics based on quiddity's primacy will always be fixed and THE same for every individual. Moral obligations are universal and shared by all individuals. On THE oTHEr hand, moral obligations for humans might vary depending on THEir existential status, according to ethics grounded in THE primacy of EXISTENCE. Moral oughts and ought nots are established by human existential grades in this ethics. This ethical model is flexible and dynamic.

How to profoundly change THE beliefs of THE polyTHEists during THE age of revelation from THE denial of THE Prophet (pbuh) to THE certainty of his Message and THE acceptance of his full guardianship is a question worthy of attention. THE order of verses about prophecy based on THE order of revelation is THE reason to lead a transformative process and a special Quranic method in institutionalizing THE belief of prophecy in THE lives of Arabs. In THE first stage, THE Holy Quran in THE first Makkī (Arabic: المکّیّ, suras revealed in Mecca) chapters has prepared THE community from THE motivational side to accept THE truth of THE Prophet’s (pbuh) prophecy and briefly stating THE key issues surrounding it. THE Holy Book of Quran at THE time of THE emergence of oppositions and doubts (THE second stage) destroyed THE arguments of THE polyTHEists and explained THE prophecy and proved its auTHEnticity from a cognitive perspective in THE second stage by presenting clear arguments. and THE Holy Book of Quran in THE third stage after Madanī (Arabic: المدنیّ, suras revealed in Medina) period has undertaken measures in order to fulfill THE goals of THE Massage by explaining THE true position of THE Prophet (pbuh) to deepen and operationalize THE Prophetic belief through explaining practical duties for THE Prophet (pbuh) and behavior based on THE acceptance of Walaya (Arabic: ولایة, meaning “guardianship” or “governance”).

One of THE most frequent rules in various areas of demonstrative jurisprudence of Two Major Sects of Islam religion is a rule that is known among Shīʿa as “tolerance in THE evidence of traditions” (Arabic: التسامح فی أدلّة السنن) and in Sunnī as “latitudinarianism in documents” (Arabic: التساهل فی أسانید). Believers in THE general application of this rule have based it for reasons such as consensus (Arabic: إجماع), tradition famous through practice (Arabic: الشهرة العملیّة), and rational judgement (intellectual judgement) and a group of aḥādīth (Arabic: أحادیث, plural form for ḥadīth, literally “talk” or “discourse”) called “Akhbar-e- Man Balagh” (Arabic: أخبار من بلغ). THE understanding of THE aforementioned narrations and THE extent of application of this rule has caused a conflict of opinions among scholars. THE narrations containing THE excellences of suras of THE Holy Book of Quran is one of THE fields of application of THE rule of tolerance. THE present research has explained THE types of exposure to this group of narrations based on THE rule of tolerance by using descriptive-exploratory method and using library sources and seeks to find a suitable approach about narrations of THE excellences of suras (chapters) of THE Holy Book of Quran. THE interaction with THEse narrations is organized based on a special reading of THE rule of tolerance in THE selected approach, which is based on a rational interpretation of THE contents of Man-Balagh (Arabic: من بلغ)’s narrations and is compatible with THE indications of some verses and traditions. THE use of weak narrations containing THE excellences of suras (chapters) will be permissible based on this approach considering three conditions and without any certainty of attributing THEse narrations to Sharʿ (Islamic rules).

Purpose: THE present research aimed at finding an answer to THE question of THE process of influence of cyberspace on Iranian Poetry in THE future, and THE influence of cyberspace on various aspects of poetry such as content, its audience, THE poet, THE media that published THE poem, THE process of composing THE poem, THE rights of THE author, and Globalization of THE Iranian poetry. Method: THE Delphi technique was used to carry out this research. A group of experts comprising professors in THE fields of Communication and Literature was selected. THE expert’s opinions were collected and analyzed through an in-depth interview, a questionnaire based on THE Likert scale, and by THE execution of three stages of Delphi rounds. Findings: Accordingly, considering THE content, THE experts predicted that due to THE impact of cyberspace, THE quality of THE poetry will be reduced and consequently, THE language of poetry will become simpler and close to prose and it will only reflect THE daily events of life. Regarding THE audience, THEy concluded that THE audience’s selection power will be increased, however, we can differentiate between THE public and professional audience. With respect to THE sender, THEre will be no phenomenon of multi authors, and regarding THE channel, THE experts agreed upon Media Convergence besides, THE poets’ agency in publishing THEir own poems will be increased. Conclusion: Experts believe that THE spread of communication technologies will make censorship ineffective. This is THE only case in which THE group believes in THE impact of technology on THE future of poetry. THE group of experts did not reach a consensus regarding THE impact of technology on THE phenomena such as publication of author’s poems as one’s original work and THE Globalization of Iranian poetry, thus, analyzed THEse items in THE framework of THE human agency.

In some point of view, neiTHEr Michel Foucault nor Ibn Khaldun are considered philosophers in THE conventional classifications, but both are very  important in intellectual and, of course, in philosophical contexts, especially for those who are interested in THE deep study of human life from THE perspective of political thought.THE main concern of two thinkers, one in THE 14th century, THE oTHEr in THE 20th century, is THE issue  of power, although neiTHEr of THEm provided a precise definition of it. In this article, an attempt has been made to show THE place of power and domination in THE political thought of both thinkers by examining THE thoughts of two thinkers. And in search of an answer to this question, how did Asabiyyah and industry of religion in Ibn Khaldun's thought and social control through self-technology and discipline in Foucault's thought lead to THE expansion of THE domination of power? This article is written by analytically comparing THE opinions of two thinkers based on Ibn Khaldun's most important book called Muqaddimah and Foucault's late works

Four important ways of religious education in THE field of beliefs are inferred in this article through THE nature of religion in THE Holy Quran. We have examined two categories of “nature of religion” and “methods of religious education” for this purpose. All verses including THE root of “د ـ ی ـ ن” (religion) have been investigated in order to properly understand THE nature of religion in THE Holy Quran. THEn, we have benefited from THE inference method to find THE ways of religious education in THE Holy Quran. In THE inferential method, we have reached THE “conclusion”, which is THE method of religious education by using two premises, “normative” and “realistic”. THE solutions of THE Holy Quran to achieve THE methods of religious education are explained in THE following. For example, using THE Scriptures directly to know THE right actions is one of THE solutions of THE Holy Quran to reach THE way of believing in THE punishment of deeds. THE achievement of religious education methods through discovering THE nature of religion and explaining THE purpose of education on THE one hand and using THE inferential method as a research method on THE oTHEr hand is one of THE innovations of this research. THE achievements of this paper can be used to provide an educational THEoretical model for formal and public education system.

1هدف این پژوهش تعیین رابطه هوش اخلاقی و خودکارآمدی تحصیلی با میانجیگری درگیری تحصیلی دانش آموزان شهر مهاباد می باشد. روش پژوهش توصیفی- پیمایشی از نوع همبستگی و جامعه آماری نیز کلیه  دانش آموزان دختر متوسطه دوم شهر مهاباد به تعداد 2831 نفر بود که از بین آنان با استفاده از جدول مورگان تعداد 338 نفر به شیوه نمونه گیری خوشه ای انتخاب گردید. ابزار گردآوری داده ها پرسشنامه های استاندارد شده هوش اخلاقی لنیک و هیل(2005)، خودکارآمدی تحصیلی جینکز و مورگان (1999) و درگیری تحصیلی فریدیکس و همکاران (2006) بود. نتایج حاصل از آزمون فرضیه ها توسط نرم افزار  spssو pls  و با استفاده از  آزمون های همبستگی و مدل یابی معادلات ساختاری تحلیل شد. نتایج نشان داد که هوش اخلاقی بر خودکارآمدی تحصیلی با میانجیگری درگیری تحصیلی رابطه مثبت و معنی داری دارد(31/0). همچنین نتایج حاکی از این بود بین هوش اخلاقی با مولفه های خودکارآمدی تحصیلی رابطه مثبت و معنی داری وجود دارد(52/0). رابطه هوش اخلاقی با مولفه های درگیری تحصیلی مثبت و معنی دار بود(76/0) و در نهایت درگیری تحصیلی با خودکارآمدی تحصیلی رابطه مثبت و معنی داری دارد(41/0). بنابراین با افزایش هوش اخلاقی و به تبع آن افزایش درگیری تحصیلی می­توان زمینه افزایش خودکارآمدی تحصیلی در دانش آموزان دختر متوسطه دوم شهر مهاباد را فراهم نمود.