1مسأله شب قدر، از مهم ترین آموزه های قرآنی است. این مقاله با روش توصیفی-تحلیلی، به بررسی گستره زمانی و محل نزول و مهبط ملائکه و روح در شب قدر از نگاه تفاسیر فریقین می پردازد. مسأله اصلی این پژوهش وجود یا عدم وجود شب قدر قبل از اسلام و استمرار یا عدم استمرار آن بعد از رحلت پیامبر6و تبیین محل نزول ملائکه و روح در شب قدر است. پاسخ به این مسأله علاوه بر مشخص نمودن گستره زمانی شب قدر، جایگاه حجج الهی را روشن می سازد. بر اساس یافته های پژوهش، شب قدر بر خلاف تصور برخی مفسران، منحصر به عصر پیامبر اسلام6نبوده، بلکه قبل از اسلام وجود داشته و تا روز قیامت در ماه رمضان هر سال استمرار دارد و  ملائکه و روح بعد از پیامبر6در شب قدر بر انسان کامل یعنی امام معصوم که از جهت روحی به افق نبوت و سرچشمۀ وحی و الهام نزدیک هست، نازل می شوند.

بحث از این که روح آدمی چیست و رابطه آن با جسم کدام است، از مباحث فلسفی و رایج هر دوره بوده است. در عصر افلاطون و ارسطو دلایلی بر تجرد روح اقامه شد. تا این که بوعلی دلایل متعددی برای اثبات تجرد روح آورد و مورد نقد قرار گرفت. فخر رازی دلایل او را که گویا پراکنده بود و ایرادهای آنها را جمع آوری نمود. پس از او ملاصدرا دلایل بوعلی و فخر رازی را با بیان دیگر و توضیحات بیشتر آورد. ملا هادی سبزواری نیز همان دلایل را آورد، تا این که آیه الله حسن زاده آملی تمام دلایل تجرد روح را جمع آوری و در کتابی مستقل ارائه نمود. اما تمام آن دلیل ها با اشکال و ایراد روبه رو بودند. شهید مطهری از زاویه دیگر بر تجرد روح نگریست و امروز باید برای مطالعه تجرد روح دلایل و بسترهای دیگری را جستجو کرد.

تجرد نفس، به عنوان مهم ترین مساله در دانش نفس شناسی، مورد توجه فیلسوفان بزرگ نفس، یعنی افلاطون، فلوطین و ابن سینا، بوده است. آنان هر کدام در این زمینه، مباحث جدید و نوآوری های مهمی را طرح کرده اند. اکنون این مساله مطرح است که سهروردی، بنیان گذار حکمت اشراق در اندیشه اسلامی، که درباره تجرد نفس سخن گفته، آیا در این باره دلایل و منظرهای جدیدی به شناخت ماهیت نفس دارد؟ به ویژه که او صاحب نظریه علم حضوری است و این دیدگاه با ماهیت نفس مرتبط است.پاسخ، چنان که در مقاله بدان پرداخته شده، این است که شیخ اشراق، هم از طریق علم حضوری و هم در ادامه دلایل پیشینیان، از جمله ابن سینا، سخنان جدیدی را در اثبات تجرد نفس و چگونگی این تجرد بیان کرده است: او علم حضوری را از کارکردهای نفس دانسته و با بررسی تحلیلی برخی از مفاهیم، دلایل دیگری بر تجرد نفس آورده که در نوع خود بی نظیر است؛ سهروردی علاوه بر این دو شیوه، در رساله های عرفانی خود، از زبان نمادین نیز در تبیین ماهیت نفس بهره برده، منظرهای جدیدی گشوده است. بدین دلیل، شیخ اشراق را می توان فیلسوف نفس دیگری از شمار فیلسوفان بزرگ یاد شده دانست که در نفس شناسی صاحب دیدگاه خاص و نوینی هستند.

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.