This research article examines legal discrimination against children born out of wedlock in Iran. Despite laws promoting equality, societal attitudes influenced by beliefs continue to result in discrimination. The study explores the reconciliation of religious beliefs with legal frameworks and the changes made to the Iranian legal system in response to positive human rights developments. The Article seeks to bridge the research gaps by comparing the experiences of Iranian children with those in other countries affected by Islamic law. The study employs library sources and descriptive and historical research methods to examine the legal status of children born outside of marriage, both nationally and internationally, and the discrimination they face. The Article is structured into four distinct sections: an analysis of Islamic Law, a review of the Iranian legal system, an assessment of Iran's compliance with international conventions, and a discourse on the necessity of substantial positive change. The Article ultimately recommends the eradication of discrimination through heightened awareness and the advancement of inclusivity for all children, irrespective of their lineage. In summary, this research Article aims to shed light on legal challenges faced by children born outside of marriage in Iran, with the goal of promoting positive changes in their treatment.

It is uncovered to the good intellectuals the several functions of the stories in the length of the human history. The Quran as a leading and spiritual glorious text is not unconcerned about the ups and downs of the human fate. Choosing the previous world experiences with the aim of guiding and lessoning to men, the Quran has set some of the best true and influential stories. Although the Quran states itself the right but some authors like khalafallah who do not accept the truthfulness of the stories (qisas) and merely believing the revelation of the stories, think that they are allegories and myths. Although the different writings have been adopted to answer this claim, the author relying on the Contemporary interpretations has been able to determine the central point of his speech and with stating the differences between the Contemporary stories and myths with those of the revelation time clarifies the goals of his assumption that the stories are myths. Gathering Khalafallah’s opinions, printing out his faults and then criticizing them are the author’s findings which have been provided with emphasizing to Contemporary interpretations in the present paper.

Contemporary interpretation is one of the most important interpretive approaches, the origin of which is to present the messages of the Qur'an in accordance with the requirements of the time and the needs of the day. One of the issues that seems necessary to address is the study of its coordinates in various interpretive formats; examining the coordinates of modern exegesis in a specific format or interpretations of a specific period of time, as it can be useful in understanding the nature of this approach, to know the position, role and effectiveness of this approach in that interpretive format is also effective. Despite the importance of addressing this issue and the important place of this approach in the field of exegesis, especially Contemporary exegesis, this issue has not been considered and addressed so far. From this perspective, in this research, an attempt has been made to examine the question by examining Contemporary sequential interpretations: What are the characteristics of Contemporary interpretation in Contemporary sequential interpretations? According to the research findings, which has been done by using qualitative content analysis method and studying Contemporary interpretive sources, Contemporary exegesis is an approach in which the commentator tries to interpret the Qur'an in accordance with the needs, conditions and requirements of his time. Hence, in the Contemporary period, the motives, knowledge and expertise of the commentators, the demands and needs of the time, social, political and cultural changes and intellectual issues and controversies of this period, have caused the emergence of a special aspect of modern interpretation in sequential interpretations that has features and characteristics such as: emphasizing the thematic unity of the verses of each surah, systematizing the verses, exemplary development of the verses, answering emerging issues and dubious things, and paying attention to persuading the audience.

1. Introduction: Meaning of notions and idioms changes over time. Hence, we necessarily ought not to compare the novel understandings of the meaning of such concepts with that of the predecessors. If the aim is to interpret an idiom, one must employ an evolutionary look, trying to grasp the processes through which the idiom transforms over time. If the purpose is to paraphrase a text, there is no urge to study its past. Among the terms associated explicitly with poetry and prose, and generally with literacy, are the “ disturbed order” and its related equivalents such as “ disordered literacy” and “ disturbed figures. ” These concepts have had special meanings to the people of the past, which included poetry and prose that were either unconsidered or were of low quality. Some of the researchers and interpreters, nonetheless, have a different understanding of this term. Drawing upon the use of this term in the poetry of Hafiz, they argue that “ disturbed order” implies that Hafiz’ s poetry, although disturbed in appearance, has a firm order in its core. In this vein, the old interpretations, when compared to today’ s scholars, give a completely different implication. This paper endeavors first to introduce the background and history of this term in ancient poetry and prose and then evaluate the Contemporary understandings of it. The goal of this study is to demonstrate the significance of the evolution of notions and shed light on an idiom and its equivalents that had a specific meaning in the past poetry and prose. . . .

Problem statement: The disorders of Tehran’s urban appearance are a point of consensus among groups concerned with urban facades. However, an examination of urban specialists’ opinions on the matter reveals a lack of consensus regarding the ideal urban appearance.What epistemological foundations underpin the architectural and urbanism trends in Iran concerning the issue of disorder in Tehran’s urban appearance, and which of these foundations is more suitable for managing urban appearance?Research objective: This study aims to analyze the philosophical origins of the actions of Iranian architectural and urbanism trends concerning the disorder of Tehran’s urban appearance.Research method: To answer the research question, a qualitative method was employed in two stages based on logical reasoning. Initially, historical library studies were conducted to determine the temporal origin of the phenomenon of urban disarray. Subsequently, based on the classification of intellectual trends in Iranian architecture and urban planninga phenomenological description was made of the views of urban specialists on the causes of Tehran’s urban appearances’ chaos, and these views were compared to their intellectual characteristics, presented as a series of dichotomies. Finally, by examining the philosophical foundations by determining the epistemology of these dichotomies, the research question was addressed.Conclusion: There is no consensus on understanding the word “Disorder” among architecture and urbanism Trends. Tending to either side of the dichotomy of form and its attributes or content is rooted in our epistemology, where the philosophical explanation of the relationship between the objective and the subjective is crucial. The kind of relationship between objectivity and subjectivity leads to two distinct outcomes in urban appearance. In the case of separation, urban appearance is perceived as an external matter, dominated by geometry and inclined towards Deterministic order, hence managed by specialists. The comprehensive plan for Tehran is a product of this approach. Conversely, in the case of the intertwining of the object and the subject urban appearance becomes perceptional, and beautifying it is neither external nor formal, thus cannot be delegated to specialists. This approach appears to be philosophically more defensible than others. The order derived from this perspective corresponds with the agency and dynamic existence of humans, characterized as inferential, minimal, and fluid.

This paper seeks to study over the concept of ascent from the standpoint of the Koran and interpretations, especially mystical ones. Ascent is a mystical religious concept that has a record in other religions as well. Ascent to some people is something physical and to others is spiritual. A group of others have also interpreted it to be both physical and spiritual. The ascent of the prophet Mohammad has been clearly mentioned in the Koran in two different Suras, namely Osara and Najm. The purpose of spiritual ascent is reflection on the divine creations and witnessing His glory and face, submerging into His thought and citation, and finally releasing from any materialistic and worldly appeal and going through the position of universe in the process of conscience and heart. During this spiritual journey, the prophet travels through all the degrees of the heavens and even gets to a higher position than the angel. In fact, from mystics point of view, the ascent of the prophet is a divine example of mystical ascent that other people will be able to make it if the requirements are met and personal mystical capacities permit, though not as much as that of the prophet.

From the point of view of the Muslims the holy texts are the most important for understanding the Islamic teaching and instructions, but they disagree about the way they understand them, each group has a spaced position on that matter. The theologians take a different position from those of the others; they consider the correct way of understanding the holy books an internal issue: they have made use of their own insightful and mystic experience to interpret these texts. Interpretation is one of the most important processes of the human thought because this method deals with the internal and spiritual aspects of the holy text books and deciphering its mysteries and indications.The present research has been prepared in an introduction, three sections each of which include two chapters. In the third part and in the last chapter, it has adopted the points of views of Ahmad Ghazali and Ahmad Ghazali on the basis of interpretation in the past and present. The result of the present research confirms some common points among Ahmad Ghazali and Rashid-Al-Din Maybodi. It also shows spcial approach of Ahmad Ghazali in interpreting Ayahs and narrations and his special method to get insightful understanding of these texts which has clear and obviows difference with the common methods and special discussions related to hermeneutics.

Muhammad husayn al-Dhahabi is among the Sunni scholars who in his Al-Tafsir wa al-Mufassirun dealt with tafsir (exegesis) and its methodology along with introduction of exegetical books of the Islamic sects, which induced reviewing Imamiyya traditional interpretations and determining the status of the exegetical traditions of the infallible Imams (A.S.). He believes that many fabrications and interpolations have found their way into the Imamiyya exegetical traditions, with the "distortion traditions" being of this type. The traditions of the Shi'a infallible Imams do not have any exceptional validity and are similar to other sayings and works of the tabi’in (Successors to the Prophet's (S.A.) companions).al-Dhahabi, in his classification of exegetical methods, regards Imamiyya traditional exegesis as among the invalid type and believes that the batni exegetical traditions (i.e., those transmitted through generations of the same family) concerning the Qur'anic verses are also invalid and have been merely used to prove the authority of the Imams of Imamiyya.In the present paper, the viewpoints of al-Dhahabi in relation to the above issues are critically reviewed and responded as to their falsehood.

In the years 1270 and 1277, some of the church authorities attributed a theory to Averroists (the Latin followers of Ibn Rushd) which we know as "Double Truth" theory nowadays. Church interpretation of the theory is this: Two contrary truths (one religious another philosophical) can be admitted simultaneously. Studying Averroes and Averroists's teachings, analyzing the very notion of duality of truth, and getting benefit from the works of those who studied the theory, we may distinguish seven meanings for "double truth" which can be categorized in four types: ontological, epistemological, linguistic, and pragmatic duality.

This article is concerned with Molavi's aim in telling fables and shows his special interpretations there. Over 50 tales in the Masnavi draw on animals, and Molavi has used some 38 types of animals in the interpretation of his thoughts and ideas including birds, beasts, domestic animals, sea creatures, insects, etc. Donkey has the highest frequency of occurrence in 7 stories, while lion, cow and dog have the most frequent recursion in 5 stories each. Of the 38 animal characters, 31.5 percent are birds, 39.5 percent are beasts, 16 percent are domestic animals, 8 percent are sea creatures, and 5 percent are insects. Through the decoding of symbols in these tales, some 76 interpretations are retrieved, most of which are concerned with God, perfect man, and worldly man, as well as his bad personality traits. Most of these interpretations end with valuable notions, such as the story of man's soul, death, the hereafter, and the resurrection, the story of God and the prophets and their opponents, the supremacy of inner senses over outer senses, the divine support for God's good worshippers; the rituals of praying, a comparison of mystics and those fond of appearances, and dozens more great notions. In his interpretation of these stories, Molavi explains profound mystical ideas and complex notions of human knowledge. In many cases, these notions and interpretations somehow replace the story, and then Molavi goes back to the story saying over and over again that the tales and allegories fall short of reflecting those profound notions, he shows a sense of pity at these devices' failure to capture those ideas. This study classifies the animals named in the Masnavi as well as Molavi's own interpretation of them, plus their frequency of occurrence. The results are shown through the use of graphs and tables.