The Quranic Allegory stating “They are raiment for you and ye are raiment for them” in verse 187 of Al-Baqara is a symbol for general outlining of the relationships and organizing mutual relationships between the spouses. The study which is an attempt to investigate this allegory in terms of verbal and conceptual aspects, explicates the literary and rhetoric points of this allegory after semantic analysis of the word “raiment” and its Quranic application. Then, the “mutual overlapping” characteristics between wives and husbands such as good association, unity, providing calmness, support and defense, being remained faithful to secrets and maintaining reputation, being adorned and beautified, provoking balance in marital behavior, exerting emotional and sexual commitment, caring, independency of personality, commitment to reciprocal rights and duties have been deducted from this clear and succinct statement so that the pattern of marital relationship is proved from perspective of this verse and manifestation of expressive miracle of the Holy Quran is clarified.

Verse 151 of Baqarah and the like, due to the inclusion of the philosophy of prophetic revelation, the ultimate cause of resurrection and the necessary and permanent need of human societies for the sciences of the prophets, which is not dedicated to the age of human scientific decline, has always been given special attention by commentators, theologians and scholars. The turning point of the above verse is the proposition: and teacheth you that which ye knew not, which, despite the agreement that commentators have on its conceptual interpretation, its case-based interpretation has always been controversial. The main question of the present study, which has been studied in an analytical, comparative and fundamental way and after criticizing the opinions of the fariqain commentators and choosing the most reasonable one, has tried to study the question: what is the meaningful interpretation of the above phrase? The result of this research is to convey two conceptual objecive cases: an important part of presence and acquired sciences in theoretical sciences and the feature of neglect of revelation in the field of practical reason and an ontological objective case-which includes the high existential stages of spiritual discipline and moral perfection.

The doctrine of imamate has been a fundamental and contentious issue among theologians, representing a unique position granted to Prophet Abraham. The essence of imamate, as the criterion for its realization in the external world, serves as the foundation for other related discussions, with many disputes stemming from differing interpretations of this concept. However, Ayatollah Javadi Amoli identifies reward-based existential guidance as the very essence of imamate. This study, employing a descriptive-analytical approach and drawing upon library sources, aims to analyze the special guidance of the Imam based on verse 2:124 of Surah al-Baqara from the perspective of Ayatollah Javadi Amoli. The findings indicate that Ayatollah Javadi Amoli interprets this verse using the method of interpreting the Quran through the Quran by referring to verses 21:72 of Surah al-Anbiyāʾ and 32:24 of Surah al-Sajda. He defines the essence of imamate as guidance accompanied by divine command. amr). Thus, this guidance is not merely legislative. tashrīʿī), limited to showing the path or teaching religious knowledge; rather, the Imam, through his knowledge of the malakūt. inner reality) and the unseen dimension of existence, leads each person to their ultimate perfection according to their capacity. This function, described as “bringing to the desired destination” or reward-based existential guidance, distinguishes the Imam’s role. From methodological, strategic, and substantive perspectives, Ayatollah Javadi Amoli’s interpretation surpasses competing theories in its depth and comprehensiveness.

A person's background knowledge and training is an important factor in the formation of his thoughts. This is true about Mowlana as well. Based on this belief, the writer of this paper sets out to find out the extent of Mowlana’s knowledge by examining the books he has read. But he confines himself to the books Mowlana has explicitly referred to or has been mentioned by his disciples. In this last section of the paper, the writer deals with only two books: Resāle-ye Sepahsalar and Manaqeb al-Arefin.

An analysis of "good and bad" and "value statements" is an important issue in analytic ethics (meta-ethics) as one of the most disputed branches of philosophy of ethics. Although such issues in their current form are new to the field, their roots can be found in the history of ideas in different disciplines. In the history of Islamic thought, one can trace such issues in a variety of disciplines such as ethics, principles of jurisprudence (usūal-fiqh), philosophy, and theology.Muhaqiq Khurāsāni (Ākhūnd), a prominent figure in usūl, has analyzed this issue and came up with a theory that is regarded by many as an innovation without any precedent. According to him, "good" and "bad" means "sympathy and antipathy to the faculty of reasoning". This article is an attempt to present, analyze, and evaluate this theory, while differentiating three domains of semantics, ontology, and epistemology.

Deoxys is a final-round candidate of the CAESAR competition. Deoxys is built upon an internal tweakable block cipher Deoxys-BC, where in addition to the plaintext and key, it takes an extra non-secret input called a tweak. This paper presents the first impossible differential cryptanalysis of Deoxys-BC-256 which is used in Deoxys as an internal tweakable block cipher. First, we find a 4.5-round ID characteristic by utilizing a miss-in-the-middle-approach. We then present several cryptanalysis based upon the 4.5 rounds distinguisher against round-reduced Deoxys-BC-256 in both single-key and related-key settings. Our contributions include impossible differential attacks on up to 8-round Deoxys-BC-256 in the single-key model. Our attack reaches 9 rounds in the related-key related-tweak model which has a slightly higher data complexity than the best previous results obtained by a related-key related-tweak rectangle attack presented at FSE 2018, but requires a lower memory complexity with an equal time complexity.

Every verse of the Holy Quran is equal to a basic and fundamental law of human life, and this cannot be negated in the context of Islamic civilization-building; just as in this context, it is the duty of all concerned elites to understand the thoughts of the Imams of the Revolution. With an all-inclusive view of these two premises, the research question is: Can we, by presenting the views of Ayatollah Khamenei, who is perfectly familiar with the Quran, find a Quranic model for each of his views on the Quranic verses? The author's general hypothesis is that the answer to this question is yes; however, due to the research limitation, this hypothesis has been tested under Verse 256 of Surah Al-Baqarah and based on Ayatollah Khamenei's views on the keyword "social transformation". The research method was also determined as follows: in the first stage, based on the data based on the terminologies prima facie, a model of the assumed growth in the verse that has a level of transcendentalism is drawn; then, based on the views of His Eminence, a framework for intelligent social transformation is explained; finally, in the third step, the framework obtained from Ayatollah Khamenei’s theories under this keyword is presented on the mentioned model from the verse and is presented in a comparative table. The outcome of the research is the initial confirmation of the author's general hypothesis, which of course can be definitively proven by further research.

This article deals with one of the challenging Persian words in the field of translation (especially literary translation). This word is Folān, which is noteworthy in two respects: First, it is a text-bound word which is not conceivable out of context, and secondly, it is a culture-bound word, which does not necessarily have a proper equivalent in different languages, such as English. These two issues cause the translator of the Persian texts (especially the literary texts, where this word is abundantly used) to face several problems. In this article, different samples of this word have been checked with their equivalents in different reliable translations of Divān-e Hāfez, Masnavi, Golestān and Bustān, and the results have been provided as a list of equivalents.