Replication or attributing something to someone other than the real authority, has long been employed in the history of hadith. It seems that some of the recorded propositions in hadith sources are replicated ones. However any research in the field of theology, religion, and hadith including challenging issues such as Jihad, assassination, torture, etc relies on the available propositions and hadiths which are suffering from this defect. In order to reach Islam’s original point of view on any issue from that of the Muslims, it is necessary to identify replicated hadith from the genuine ones. Hence, this paper studies the history of replication, examines the reasons for such a process, and provides some STRATEGIES to differentiate between the genuine and the forged hadiths. Consequently, five motives have been identified and four STRATEGIES introduced for distinguishing the genius from the forged.

Recognition Philosophical Systems and comparing them with each other is a fruitful research. This paper will proceed to evaluate Philosophical Systems by explaining systematic similarities and differences and distinguishing one from the other. Accordingly, we will study the principles organizing and justifying Philosophical Systems. This research compares in three Philosophical Systems of Aristotle, Avicenna and Mulla Sadra and attempts to find what the basic distinction among these systems is in other words, what are the fundamental principles distinguishing these Philosophical traditions? These principles are triple distinction principles which have been stated in different aspects in three Philosophical traditions. The first principle is the distinction between matter and form in Aristotelian Philosophical System. The second one is the distinction between existence and quiddity in Avicenna's Philosophical System, and the third one is the distinction between the reality of existence and the concept of existence in Sadr's Philosophy. By explaining these three principles, one can achieve a systematic understanding of Aristotelian, Avicennian and Sadrian Philosophies. These three principles possess chronological sequence as well and explain philosophical evolution since Greek Philosophy to the last school of Islamic Philosophy.

The present article is a study and analysis of typology of Quranic narratives, and their DISTINCTIVE features making them different from some narrative genres such as legends,  myths, and historical reports. At first, the genealogy of these genres is presented, and then, referring to the verses (Ayahs)  and reliable sources, the etymology of the words related to the Quranic narratives is investigated. The writer goes on with the typology of Quranic narratives, and the features distinguishing them from legends, myths, and historical reports. Although Quranic narratives may have some elements of storytelling, common to such genres, one thing is for sure: no matter what type they are, they were divinely revealed to the heart of the Prophet. Therefore, the idea of being false or superstitious is totally rejected.

Nowadays, Chronic Renal Failure (CRF) is considered as one of the common diseases of mankind. CRF threatens the well being and health of patients. One of the main stressors that the patients with CRF may experience is the continuous and permanent treatment with dialysis. Also, as the treatment takes time and is invasive, patients frequently lose their jobs. The main objective of this descriptive study was to evaluate the relation of coping STRATEGIES with psychological complications in hemodialysis patients. A total of fifty – five patients were randomly selected and the information was collected using a questionnaire and a standard from of  SCI90. The results showed that there was a significant correlation between coping methods of escape and depression, aloofness and aggression, pickiness nature, depression and sensitivity.(p< 0.05). Therefore, a significant correlation exists between psychological complications and coping methods.

The aim of this research was to investigate the children"s ability to discriminate between appearance and reality of object"s properties (identity, mental, color & size). Sixty preschool children, aged between 3.5 and 4.5 years, were sampled randomly from two kindergartens in District- two of Department of Education in Shiraz. The effects of teaching on discriminating ability between reality and appearance as well as demographic factors were analyzed and controllde for the perceptual patterns of objects (egg, butterfly, flower, & orange). Regarding the teaching effect, the sample was divided into two equal groups; experimental and control. Every individual in the experimental group was taught to distinguish between reality and appearance of object"s properties. Primary analysis showed that neither demographic factors nor teaching had significant effects on children"s perception. Therefore, to find how children perceived object"s properties, the two groups (experimental & control) were pooled in the analysis. In general, the results illustrated that when there was a real object to compare with, perceptual appearance would decreased significantly. Also, in contrast to some evidence in literature, object identity may also be misperceived by the object appearance. After describing the perceptual patterns the article ended with some comments and suggestions.

The present research studied the (causal, contextual, and intervening) conditions, STRATEGIES, and consequences of violence in the lives of child wives in Chabahar city, conducted with a qualitative methodology based on grounded theory. For this purpose, in-depth semi-structured interviews were conducted with 28 child-married girls in Chabahar city who were selected through theoretical sampling and snowball method. The analysis of the data in the framework of the three-level open, axial and selective coding system showed that gendered inequality and discrimination, women's inferiority, men's value, the culture of silence and the culture of violence play a role in the experience of child-wives in terms of violence (causal conditions), which leads to a type of increased, double violence for them (core category); violence that operates within the framework of the family institution, the main mechanism of which are previous traditions and rules, and the perpetrators of which are men and women who were themselves the victims of the same traditions and rules that they have, now, internalized and used again against their daughters. This increased violence happens in a context where patriarchy is widespread (contextual conditions) and due to the generalized self-deprecation among child wives (intervening conditions), they may attempt to escape, get separated, threaten, and commit suicide (STRATEGIES), and these actions have consequences such as symbolic, physical, and sexual violence and even social isolation (consequences).

The richest of Persian epic poems can be found in fourth, fifth and the beginning of sixth century. The reason to this lies within the dominant political and social atmosphere in the society. This glorious era starts with prose shahnamehs and ends with works such as Borzu nama and Shahriyarnameh. One of the best ways to more meaningful recognition of epic works is to pay attention to the criteria through which a work can be considered as epic. However, not every epic work can be named as national. Researchers have mentioned numerous criteria to recognize epic works. Provided that a number of these criteria are found, the work can be recognized as epic. Nevertheless, if many of the criteria are found in a work, it can be recognized as a true and unique piece of work that is based on legendary infrastructures. The most prominence of a national epic work is nationalism and possession of national goals, concerns and heroes. This study has been done via a descriptive-analytical approach and the results show that the only national epic work that is thoroughly worth recognition is Ferdowsi’ s Shahnameh. Other epics of the same era are considered as natural since they have not regarded nationalism extensively. It is said that several of such works are as a part of Shahnameh through which reading them can reflect only a continuation of a single story of Shahnameh.