In this article HOLY manifestation of numbers as the symbols in mysticism and myth have, been taken in to account in three maslerpieces of persian poetical literature: Ferdowsi"s Shahnameh (in 5th century) Nizami"s khamseh (in 6th century) (and Atar"s Mantegh-Al-Teyr, (in 6th century) and at the same time,the various faces of mystical and mythical numbers have been compared with myth of Iran and those of India, China, Egypt and Greece ,... and also with some religions of before Islam. The Items discussed in this article are: Survey of numbers as a symbols ,in myths. of Iran India, China,. Egypt and Greece. HOLY manifestations of numbers like three, six, seven, thirty, fourty and numerical measurements of myth and etc. All of these. cases have been taken in to the .stories like Gilgame"s Yosef Yaqub, Musa and Eylia-ye-nabi. And at last, all of these cases have been corresponded with some evidences of these aforementioned texts.

In this article, HOLY manifestations of sun,as the symbols of Godhead,have been taken into accunt,in three masterpieces of poetical literature: Ferdowis Shahnameh, Nizamis Khamseh, Atars Mantegh-Al,. Teyr,and at the same time,the various faces of sun holiness have been compared with myth of Iran with those of India, China, Egypt, Greece,...,and also with some religions of before Islam. The items discussed in this article are: Survey of sun as a symbol of Godhead, the charismatic sun,the structural similarity of sun and Simurggh, particularly in Mantegh-Al- Teyr. The process of ritual death of soul, and to die before corporeal death, by inspiration of down and sunset, mysteries of sun as the daily system of soul and its correspondance with it, tempo-measurements of myth and its contrasts with sunrise and sunset, and at last, the role of sun in determining the local limits of myth. All of these cases have been corresponded with some evidences of these aforementioned texts.

Background and Aim: Chronic renal failure is a clinical state which results in declining the kidney function. Chronic renal failure has numerous cutaneous manifestations, when the process of hemodialysis begins, new changes may appear as a result. The aim of this study was to assess the prevalence of cutaneous problems among patients with chronic renal failure undergoing hemodialysis in Bandar Abbas, Iran.Methods: In this cross-sectional study, 60 patients with chronic renal failure under hemodialysis in Shahid Mohammadi Hospital Dialysis Center were examined by a dermatologist. The data were gathered and analyzed by SPSS software (version 16) using descriptive statistics, t and chi2 tests. P less than 0.05 was considered significant.Results: The most common skin findings were dry skin (78.3%) followed by pallor (71.7%) and pruritus (58.3%). Other common cutaneous manifestations were half-half nail (35%) idiopathic guttate hypomelanosis (33.3%), yellowish skin color change (31.7%), subungal hyperkeratosis (30%( onycHOLYsis (20%), beau's line (15%), cherry angioma (15%), skin hyperpigmentation (15%) and purpura (13.3%).Conclusion: Chronic renal failure is associated with various cutaneous manifestations caused by hemodiaysis or the disease itself. The most common ones are dry skin and pallor. The early diagnosis of cutaneous changes may decrease the morbidity and eventually lead to quality of life improvement in these patients.

Explaining the meaning of “Clear Arabic Language” (Arabic: لسان عربیّ مبین) in the HOLY Quran according to the opinions of the commentators (the scholars who interpret the HOLY Book of Quran) and the semantic functions of the words is the main issue of this research. Differences of opinion of commentators (Arabic: مفسّر; plural: Arabic: مفسّرون, Romanized: mufassirūn) and citing their views for different reasons necessitated this research. The present article has been studied and evaluated the opinions of the commentators in interpreting the verse and considers their views about “Clear Arabic Language” (Arabic: لسان عربیّ مبین) in four parts. These include: Taḥaddī (Arabic: تحدّی, The Quranic Challenge), the language of the audience and the place of revelation, the honor and capacities of the Arabic language, the eloquence and explicitness of the specific language of the Qur'an. The results of the research show that the “Clear Arabic Language” beyond the opinions of the commentators is a common understanding that has revealed the superhuman language of revelation through human conversational style and considered the universal characteristics, transhumanism, transhistorical of the HOLY Book of Quran while considering the conditions and understanding of the audience. Paying attention to the Quranic meaning of related words and narrations as well as Saussure’s linguistic point of view can confirm the recent meaning.

Resistance is one of the fundamental Quranic values in the cause of the development of the Islamic society and the formation of the Islamic civilization, which means standing and resisting against something has upset the balance in internal and external dimensions. The formation of this value in the society as one of the methods of the conventional model of human life in the fields of human life; So that its manifestation can be observed in the totality of social behaviors, it is called the culture of resistance (Problem statement). The purpose of this article is the achievement of the engineering process of this value in a society based on the growth-oriented thought (ideological) system of the HOLY Quran (Purpose). Now the question is what process does the HOLY Quran propose in order to engineer the culture of resistance in the society? (Question). The necessity of examining this issue is clear considering the emphasis of religious teachings on this value and the need for Islamic societies, especially considering the current conditions of Islam and the need for convergence and coordination between the resistance front (Necessity). The research method in stating the engineering process and its components is qualitative content analysis with an analogy approach (Method). The findings of the research show that the engineering process of resistance culture is based on a self-awareness and purposefulness, according to the idea of Quranic growth, in a three-stage process that leads to the happiness of man and human society (Conclusion).

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.

Defense is a value-based HOLY concept which is based on the creation of man. It is also one of the pillars of survival, preservation of human species as well as happiness of the worldly life and the Hereafter. True understanding of, and practical obligation to this concept, results in safety, justice and public welfare. As to the ‘HOLY Defense’, Islam has a theory based on two monotheistic foundations: (1) God's will over which man has no control and (2) God's will which is based on man's primordial nature, that is, man's awareness, will, and choice. Discussing the concept of ‘HOLY Defense’ as presented in the HOLY Quran and some other documents, the author explicates the theoretical foundations of the HOLY Defense and depicts the importance of the cognitive significance of ‘defense’ in creating sound societies.

The ethical actions are important because of the priority of the mission goal and their close relationship with social progress and development. Therefore, the purpose of this research is the identification and social analysis of these types of actions among the verses of revelation and it deals with the effect of ethical actions in the production of social capital in the process of progress based on religious teachings and answers these questions based on the Quranic teachings. What impact do ethical actions (behavior) have on the formation of social progress? How do moral actions generate social capital and influence progress (development)? What coordinates, examples and dimensions does this group of actions have? What are the effects and consequences of this group of actions? Those actions that are desirable and progressive in the development of social interactions have been socially studied, analyzed and searched by using the inductive content analysis method. Honesty, trustworthiness and fulfillment of an obligation, altruism (Arabic: إیثار, self-sacrifice), asking forgiveness or istighfār (Arabic: استغفار ʾistiġfār), and forgiving others, kindness, non-violence, chastity and purity, patience and honesty and benevolent actions combined with social supervision have been discussed, which lead to sincerity, togetherness, coherence and expansion of social interactions and emotional relationships far from hatred and warm and emotional relationships and as a result, it causes the production of social capital and its improvement and will lead to the density of actions focused on purpose and excellence that are necessary for progress.

The intellect is the distinguishing feature of man from animals which has not been found anything more harmful than wine for intellect and the descent of man into the position of animalism is the result of that. Wine has always been forbidden in the heavenly religions based on this, however, the time and manner of declaring its prohibition in Islam has led to the confrontation of two viewpoints in the instant prohibition with the intoxicate of sleep in the sense of the state of being intoxicated (Arabic: سُکارَی) in verse 4:43 An-Nisāʾ (Arabic: النساء, An-Nisāʾ) and gradual prohibition with the intoxicate of wine. The findings of this research by a library study and descriptive analytical method indicate the accuracy of the theory of instant prohibition with Quranic, narrational proofs and rational confirmations and historical evidence in declaring the prohibition of wine in Makkī (Arabic: المکّیّ, suras revealed in Mecca) verses in early Biʿtha (Arabic: بِعثة) and its emphasizing in verse 5:90 Al-Maʾidah (Arabic: المائدة, Al-Māʾidah). In contrast, the inaccuracy of the theory of gradual prohibition of wine was proved due to its content contradiction and opposition to the HOLY Book of Quran, because it is stated, on the one hand, that wine in the first stage was forbidden during the prayer time with the revelation of verse 43 of An-Nisāʾ, the sixth Madanī (Arabic: المدنیّ, suras revealed in Medina) surah in order to justify the gradual theory with the gradual rational law, but on the other hand, it is stated to the absolute prohibition of wine in its verse 219 and also in some Makkī verses by violating the law of gradualness, by declaring that Surah Al-Baqarah is one of the first Madanī Chapters (suras) according to consensus that was revealed after the Hijrah (Arabic: الهجرة). Consequently, the occasions or circumstances of revelations in Sunni exegeses by negation the intoxication of wine in gradual theory have subjective exit from this verse for the motivation of defense of drinking wine of some people and the unjust attribution to others by incorrect justifying the allowance of wine until the revelation of verse 43 of An-Nisāʾ in Medina. Therefore, the distinction between declaring the prohibition of wine in Mecca in early Biʿtha and the delay of several years of execution of Ḥadd (fixed punishment) of Khmer (the drinking of alcohol, shurb khamr) in Medina in instant theory, in addition to creating strong motivation in leaving and religious final notice has also been a kind of educational method of Islam. While the announcement of the absolute prohibition of wine at the same time as the implementation of its Ḥadd (fixed punishment) with the revelation of verse 90 of Al-Maʾidah from the last Madanī Surahs (Surah Madaniyah) or Madani chapters in the gradual theory is against the educational method expected by them. The unjustifiable consumption of some companions of drinking wine in Medina until the revelation of the prohibition verse in addition to the achievement of the Quranic theory of Saib Tabrizi (Persian: صائب تبریزی, Romanized: Ṣāʾib Tabrīzī) is among the consequences of proving instant theory of the prohibition wine.

The HOLY Land which means Palestine according to documents mentioned in HOLY Quran and Torah is a fertile land enjoying earthen gifts. HOLY Quran and Torah affirm that its holiness is definitely because of this fertility during the history. In Quran’s culture contributing divine gifts to Zion tribe was because of the providence in order to create theism society. This subject can be found in Torah as well but because of the emergence of racism in Zion tribe, its holiness has been challenged and changed.