Objective: The aim of this study was to investigate and identify the components and factors affecting the inattention and diminishing of adolescents' faith in the Doctrine of Resurrection so that in the shadow of it, the sponsored institutions of education can recognize the debilitating factors and Take action to eliminate it in order to strengthen the faith and attention of adolescents to the Doctrine of Resurrection and benefit from its effects. Method: The statistical population of this study was all students of Razan city of Sardrood region, 234 of whom were selected as the sample size. The virtual distribution method of individual questionnaire was used to collect data.The analysis of this study was performed using SPSS software at both descriptive and inferential levels. Results: Studies showed that factors such as discourse situation modern discourse, ideological teachings, theologians, structural conditions,modern structure, and atmosphere have the greatest effect on adolescents' disregard and diminished faith in the Resurrection, but regarding the teachings.Religion, custodians of religion, individual characteristics (gender) no significant effect was observed. Conclusion:In the light of such research, decision-making and decision-making institutions of education can benefit from home, school, seminary and university and strengthen faith in the Doctrine of Resurrection in adolescents.

Zoroastrianism like other sonnetic religions believe in a person who will come in future and will save people. His name is suoshyance. He had appeared two thousound years before his third appearance while called Hoshidar and Hoshidarmah. During his appearance some interesting events happened before and after that. But what is important is the occurance of Resurrection with Suoshyance At that day the real resurection of bodies and judgement wil occure too. Also the battle between Asher and During will end too.

Death and life after it has always been one of the most important concerns of man and has affected his life. In the Abrahamic religions, too, the teachings of death and Resurrection are among the most widely taught in the Scriptures. There are many verses in the Holy Qur'an as the holy text of Muslims and the Bible as the holy book of Christians (the first part of which is also considered sacred by the Jews with a slight difference) that deals with the teaching of the Resurrection. Regardless of the differences between the two books on the subject of the apocalypse, their methods of teaching this Doctrine can be important. The apocalypse in Christian literature focuses more on the return of Jesus Christ and what will happen at that time; While the Resurrection in the Holy Quran focuses on death and life after it. This article has tried to use the method of comparative studies and with a descriptive-analytical approach to examine the encouragement and threats of these two books in teaching the Doctrine of life after death. The findings of this study show that in both books, posthumous events are considered as a guarantee of morality and law. For this reason, encouragement and threat, as well as intimidation are the most important methods of these two books for teaching the Doctrine of Resurrection. Although in the Bible, and especially in the Old Testament, these guarantees are more of this world, but in the Holy Qur'an, they refer more to another world.

Military Doctrine includes a set of principal and fundamental theories and thoughts based on scientific and experimental reasoning upon which we could analyze the national and international environment considering our own capabilities and national interests, military threat, regional and global developments, relative military power and other security implications. Meanwhile, this paper, which is applied, is conducted upon case-based method, and it mainly seeks to account for martyr Soleimani’s jihadi Doctrine against the U.S. military Doctrine in the Middle East with a fifty-person population. Following, it gathers data on desk and in the field which revealed that the U.S. military Doctrine is beyond military tension and in the recent U.S. version, there is distinction between military threat and act, and the threat has been expanded while military activities have substantially reduced. The UAS has implement 7 types of military Doctrine in the Middle East the four ones of which have completely failed and the three others have failed to reach success; in fact, the Soleimani’s jihadi Doctrine which was rooted in religion, the IRI’s military Doctrine and the jihadi thought of Islamic Revolutionary Imams defeated the American hegemony and power in the region. Martyr Soleimani is the founder of strike-based defensive Doctrine and the shoot-at-will deterrence Doctrine. “Borderless soldier” strategy means a multinational jihadi force which extends defense on borders. General Soleimani established local networks out of native forces to defend friendly countries with a low cost; admittedly, his measure could be considered a hyper-advanced, smart and strategic military masterpiece.

Moulana Jalal al-din Mohammad Balkhi is the most distinguished thinker and poet of the 7th century AH whose two grand oeuvres Masnavi Manavi and Ghazaliat Shams are ranked among the greatest in the world. Although about these two masterpieces till present numerous commentaries, and books have been written, studies been made yet from all aspects particularly regarding their wonderful themes the works are forever open to researches.This article is a study of Moulana's grand thought, imagination, compassion, and feeling and also his poetics and his language which has captured the world with his genius.

How to profoundly change the beliefs of the polytheists of the age of revelation, from the stubborn denial of the Resurrection to the certainty of the Hereafter and the acceptance of death in the way of God, is a question worthy of attention. The arrangement of the central verses about the Resurrection according to the order of revelation leads to the achievement of the process of this transformation and the specific Qur'anic method in institutionalizing the belief in the Resurrection in the souls of the Arabs. Accordingly, this study has achieved the process of transformation of the Holy Quran in the dimension of Resurrection in three stages. In the first stage, the Holy Quran in the first surah of Makkah, by defining the Resurrection and briefly stating the key issues around it, has prepared the society to accept the legitimacy of the Resurrection in terms of motivation. In the second stage, with the emergence of opposition and skepticism, by presenting clear protests, he has destroyed the reasoning bases of the polytheists and explained and proved the truth of the Resurrection from a cognitive point of view. In believing behavior, he has taken a step towards deepening and operationalizing equanimity and explaining its function in the movement of faith and monotheistic behavior.

Those who study Saadi, have always taken Boostan as a moral and educational book and have searched for its ethical and social values. This is why the skill and literary beauties of this work have been largely ignored. In this written document, some of the poetic beauties of Boostan have been studied to show that the value of this work is not only in its spiritual and deep social subjects but in its literary and skillful way of description. If we look at Boostan from the aesthetics point of view, we will realize that Saadi has not only stated its moral and social values but has also arranged his words with suitable figures of speech with simple and fluent language and has made a literary Resurrection in his remarks.

Resurrection in Avicenna's philosophy has received a great deal of attention, which can be discerned from the great number of his writings on this topic. What remains controversial about him, however, is his viewpoint on physical Resurrection. Resurrection in Avicenna's philosophy is suspended between negation and affirmation. In Avicenna's works, there are two major viewpoints on physical Resurrection, which will be discussed in this paper. Avicenna, in his treatise Adhaviyyeh, expresses his belief that physical Resurrection is philosophically and logically impossible; therefore, when it cannot be justified though reason, we need to interpret Quranic verses and consider them as intelligible to sensible analogy. He brings up spiritual Resurrection and considers Resurrection joys and sufferings mentioned in Quran and Sunna allegorical and figurative, which are easier for common people to understand. In his al-Shifa, al-Najat, al-Mabda' wa l-Ma'ad, and many of his other works on Resurrection, Avicenna states that the only way to prove physical Resurrection is through revelation, not reason, and thus when one believes in the Prophet Muhammad and Quran, he can believe in physical Resurrection through the text of Quran and hadiths.

In this paper we will first have a short review of the background of the issue of Resurrection, and then we will cast a glance at the views of a number of early and contemporary prominent thinkers of the world of Islam in this regard.Given the fact that corporeal Resurrection is inferred from Quranic verses and hadiths, the great figures of the world of Islamhave accepted it either out of devotion or based on rationalisation. Nevertheless,the question is whether corporeal Resurrection is Ideal or elemental. Mulla Sadra and some of his followers and, before them, Suhrawardi and Ghazzali approved of ideal Resurrection. However, there is some evidence that Mulla Sadra made a distinction between the realm of faith and the realm of the intellect and, based on his religious beliefs and like Ibn Sina, believed in elemental Resurrection and maintained that the body of Resurrection is the same worldly and elemental body.Based on a critique of the theories of Ibn Sina and Mulla Sadra and considering the trans-substantial motion of the body, the continuity of the soul-body relation, and that the elemental Resurrection of the very worldly body is one of the necessary issues in Islam, as well as by paying attention to psychological proofs, Qadi Sa'id Qumi has tried to demonstrate the elemental bodily Resurrection.

According to Sadr al-Muta'allehin, after the divine world, there are three general worlds: the world of nature, the world of imagination or example, and the world of reason. On the other hand, the three general worlds of the world, purgatory and Resurrection are mentioned in the Shari'a. From the point of view of philosophers, the world corresponds to the world of nature and purgatory to the world of example; But the issue of which level and world the Resurrection corresponds to is a point of contention. Some philosophers have considered the Resurrection to be a return to the world, and some have considered the world as an example; But in the meantime, there are phrases from Sadra that indicate the correspondence of the Day of Judgment with the world of reason, but also above the world of reason. The present article has studied this category of expressions in a descriptive-analytical method based on verses, narrations and principles of transcendent wisdom, and finally, it has been reached that according to the two general reasons of ends and beginnings, there are other rational reasons from Such as proving the Ba'athist intellectual identity, annihilation, time and place of Resurrection, how to calculate and the truth of heaven and hell, it can be said that Resurrection corresponds to the world of intellect but also to the world of intellect and corresponds to the divine world, and thus verses such as And "ala illa illa illa tisir al-amur" find meaning in a real and unauthorized way.