The issue of Imamate can be treated with two worldly and heavenly approaches. Revealed sources of Holy Quran and Hadiths as the most importantorigins of theistic knowledge see the position of Imamate as higherthan worldly and conventional one and with an ontological view identify velayat or inner authority as themost important and progressive hallmarkof Imamate. Consulting and inspiring from revealed source philosophers and mystics attempted to give RATIONAL explanation for this peculiar status of Divine Vicegerency which is much higher than exoteric and conventional positions. According to these thinkers, Imam is always divine authority in the course of creation and endowed with esoteric capacity enabling him to change and control the course of events. Thisinner authority originates from his being Vicegerent of God and subject to his existentialstatus which is common aspect of both Prophecy and Imamate. The main feature of velayat is to enjoy the proximity to God, transcendent knowledge, pure and wholesome servitude which yield creative power and generative authority.

Despite the significant role of RATIONALity in Farabi’ s philosophy, no comprehensive research has been conducted to explain the PRINCIPLES of RATIONAL education explaining his ideas. This research is intended to explain the PRINCIPLES of RATIONAL education in terms of its objectives according to Farabi’ s thought. Employing Franken’ s deductive method, the researchers explained the concepts of the research first. Then, they subdivided the themes into distinct categories and identified the realistic philosophical propositions. Finally, the PRINCIPLES of ritual education were identified from Farabi’ s point of view. The results revealed that the PRINCIPLES of RATIONAL education in the domain of theoretical RATIONALity included training, guidance, the necessity of education, and RATIONALity. In the ​ ​ practical RATIONALity, it included PRINCIPLES of readiness, trainability, responsiveness (individual agents), cooperation and gradualism.

In the philosophy of politics, in which it will be dealt with the practical implications of political science, not with its theoretical and fundamental aspects, one of the fundamental issues is the role of the will of people in the process of governance. The significance of this discussion seriously raises the question of how we can simultaneously base our assertion on the role of divine will and the people’ s will in the establishment and survival of the religious government on the RATIONAL and RATIONAL basis. The theoretical results of this research, which have been obtained through documentary and explanatory methods and using the narratives and RATIONAL arguments, is that in religious democracy, on the one hand, the real ownership of the world of existence, especially human beings, is God. And Islam is the only ritual of the organization of human life in all fields, and on the other hand, according to God's genetic will, man has the authority to determine his own destiny, and the rule of Islam is only through the exercise of the laws of Islam from the will of mankind, but this authority is not the source of the legitimacy and lawfulness of the sovereignty of Islam, but the origin of objectivity and the cause of the survival of the sovereignty of Islam and divine rulers.

This research is intended to identify the educational PRINCIPLES of RATIONAL reasoning in Quranic teachings. RATIONAL reasoning involves a conscious process for the achievement of specific goals, performed through RATIONAL propositions. The main question regards the educational PRINCIPLES of RATIONAL reasoning on the basis of the calling of the prophets in the Holy Quran. This research follows a qualitative content analysis through inductive method, which employs open coding for data collection from the Holy Quran through which the PRINCIPLES are identified. The most significant findings include: truthfulness and realism, selective acceptability, avoidance of ultraRATIONAL themes, trusting wise arguments, attention to cognitive and emotional requirements, emphasis on common features, facilitating understanding and inducing new concepts. An evaluation of the findings indicate that these PRINCIPLES fall into two contingent and mandatory fields. The possibility and necessity of applying contingent PRINCIPLES depend on the requirements and conditions, but the mandatory PRINCIPLES must be observed in all circumstances. This is because the desirability of the RATIONAL reasoning process depends on the mandatory PRINCIPLES.

This applied research aimed at finding out the PRINCIPLES of RATIONAL training based on the sayings of Imam Reza (Pbuh). It was intended to answer this question: "what are the PRINCIPLES of RATIONAL training based on Imam Reza's sayings?" Having gathered the data through library method, and having analyzed the data by content analysis, the researchers found out that these PRINCIPLES can be divided into two categories. The first refers to general PRINCIPLES including both theoretical and practical RATIONALities. They include the PRINCIPLES of moderation, harmony between knowledge and practice, coordination with innateness, RATIONAL freedom. Specific PRINCIPLES were divided into -two categories: 1. PRINCIPLES based on theoretical RATIONALity, including cohesion between acquiring experience and knowledge, thoughtfulness, distinction between useful knowledge and experience from useless ones, the necessity of having scientific morality, knowledge seeking, coordination between RATIONALity and science, the necessity of prevention of giving knowledge to evil people. 2. the practical RATIONAL specific PRINCIPLES, which included following the phases of purification of soul, capability- based responsibility, and the necessity for RATIONALity to follow the commands of God.

Nasr Hamid Abu Zayd, the contemporary Egyptian thinker, approaches to the women issues in Quran in a new way. Through reviewing verses related to women’s issues and rights, Abu Zayd aims to respond to received accusations against Islam. Relying on empiricism method and concerning historical and linguistic context of verses, he interprets Sharia Laws about women, temporal and relevant to the circumstances of the age of descent. Considering important challenges before women such as polygamy, inheritance, and hijab (veil), he tries to cite the context of verses, and proves the equality of women and men in Quran.

In normative studies, which provide qualitative result to promote children's INDEPENDENT mobility (CIM), enough attention is not paid to the attitudes of children, parents, and experts. Positive research that investigates children's INDEPENDENT mobility using measuring instruments, the researcher understanding of the study context and perceptual characteristics of children and parents is limited. The present study aims at investigating the variables of children's INDEPENDENT mobility using exploration and confirmatory methods, respectively. Analysis of 1896 behavioral places made possible discovering 9 selected range of INDEPENDENT mobility and 4 PRINCIPLES related to the promotion of children's INDEPENDENT mobility . Expert attitudes were assessed by Delphi technique and the exploratory PRINCIPLES were ranked by Shannon’s entropy. Factor analysis was used to confirm the effect of 5 factors on improving children's INDEPENDENT mobility (N= 204). The housing type, number of floors, level of residency, street type, green-space, perceived safety and gender differences were variables related to children's INDEPENDENT mobility .

There are different patterns in the management of ethnically diverse communities. One of these patterns is ethnic pluralism. According to the PRINCIPLES of this model, all ethnicities, with their cultural assets, including "norms, values, traditions, and customs", benefit from the truth. Therefore, steps must be taken to preserve, and even promote them. According to the ideology of all kinds of governments and nation-states, this model can be defined as a constructive and destructive model. The main question of this research is: is this model in conflict with or compatible with the ideological foundations of the national security of the Islamic Republic of Iran? The results of the study are as follows: The principle of diversity in societies, including ethnic diversity, is accepted by reason and religion, and Islam, at this level, does not oppose ethnic pluralism. And, except in some special cases, there is no contrasting approach to many ethnic traditions. But a pluralistic view can lead to the formation, or strengthening, of ethnic prejudices, whereas ethnic prejudice has no RATIONAL or religious significance. "Non-valuation of ethnic culture", "Vicious regrets of pluralism", "Negation of ethnic superiority in pluralism with Islam", and "Difference of Islamic idealistic society with ethnic pluralistic idealism" are other opposing views of this view with RATIONAL and It is religious.