Based on religious principles, bad ethical verbs are considered as abusive behaviors. Since these behaviors cause many social problems and unfortunately, it is also common in the our current society, review of these phenomenon is necessary in view of the diverse models of collective relations and to identify the damage and treat it, take an important step against the deviations. In this research, some general pests as, differences, intrigue, revenge, and ... that cause harm in social relationships are investigated and, its role and function are expressed in the social network. After explaining its social factors, practical solutions to these damages are shown from the view point of Quran and Nahj al-Balaghah. Since the present research investigates the pathology of social relations in the religious community, and Nahj al-Balaghah, as one of the reliable sources in the collection of religious resources, is responsible for rational societal studies, including attention to pests and injuries of social life, so in this context, Imam Ali's verse is used in the form of sermons, letters and wisdom of Nahj al-Balaghah, because much of these speeches are during the period when the people of the society experienced religious rule and governed it.

The peaceful coexistence of human beings is always potentially threatened because of the differences among human beings resulting from the collective existence of human beings. Some of these disagreements, due to their severity and the defects, often lead to chaos and war in politics, poverty and insecurity in the ared of economics, as well as hostility in the field of relations Social cause. Since the philosophy of human life in a society can not be met by war, insecurity and hostility, paying attention to the issue of peace as a prelude to the essential basis of peaceful coexistence will be necessary and worthwhile. This paper, by way of library analysis and data analysis, attempts to address the words of Imam Ali(Peace be upon him) in disposing of corrupt and controversial elements in three political, economic and social spheres, a culture of peace that promises to coexist. Peaceful and honesty. Since the dissatisfaction of the people with the goverment apparatus is the main cause of chaos and war, Imam Ali(p.b.u.h), by describing the features of competent brokers, institutionalizing the two principles of participation and freedom in the regulation of the government, and ... endeavor He has been involved in the establishment of peace in the political arena. Imam(p.b.u.h), in order to eliminate corrupt economic elements and reform the economic structure of society, has considered the material and spiritual factors of economic growth and development such as taxes, fair distribution of wealth, observance of divine reverence, etc. Also, by introducing ignorance and Satan as two essential factors of dividing, and also introducing religion and its internal factors as unifying and creating the peace in society, Imam(p.b.u.h) introduced the theory of the establishment of peace in social relations. Has made. In addition, he emphasizes some religious teachings such as soft-cheo, kidness, patience ... which strengthen and relate the relationships among people of the community, explain practical ways of peace in social relations. The present research, while promoting the culture of peace, illustrates the comprehensive and multidimensional attitude of Imam Ali(p.b.u.h). Also, since Imam's statements have reflected on the culture of peace in Islam, it is a well-documented answer to the doubts that accuse Islam to violence and opposition to peace.

 These reactions are either positive such as happiness, hope, optimization, love, or negative states can be categorized as both positive and negative like doubt, surprise, or wonder. These passive states are experienced by every human beings, including prophets In holy Quran and Hadith some of these states are there are some references to these emotional states of prophets in the holy Quran and The present study is about to investigate the relationship between the passive states of the prophets and their purity in the Quran and hadith prophets, chosen to speak for god, are innocent and immune from sin or moral infalliability. This means that due to their certain believes and true feith, they do not make any sins, not even think about it. Passive states are general strong temporary reactions to a unexpeded phenomena or situation with pleasant or unpleasant emotional responces. Happiness, hop, fear, haterade, doubt, love and sorrow are passive states experienced by every human beaing, including prophets. There are some refrences to these emotioned states of prophets in the holy quran and hadith, such as moua's sorrow and grief or jacob's fear, grief and mourning.
These emotional states of prophets could be categorized as acceptable ones which are in consistences with their,innocence, or improper ones which contradict their chastity.Since prophets are sent to guide mankind to god their innocence and immunity frommaking sins is an exentiality for their mission. if the passive states which are common in human beaings affect prophet's mission, this is a contradiction to their chastities. there fore, passive emotional states are in line with prophet's chastity if they do not obstruct their prophetic mission.

 The Quran has various revelation and heaven concepts that all requires to be investigated in detail. One of the most important parts of the Quran is the warning and lesson stories originating from real-world that are very important for guiding the people. Therefore, it seems that studying the characters of Quranic stories is important as well. The Quran in mentioning the names of persons, so-called "say" uses two interpretative ways: sometimes mentions the name of characters explicitly and sometimes refers to them specifically implicitly. This research aims, through library studies and using software, to examine implied sciences mentioned in the Quran and after finding their evidence in narrative and commemorative books the ways of their introduction are also investigated and finally the implications and wisdoms laying in how they are introduced are analyzed. The implied says are divided into two main parts: the righteous and oppressors. Along with righteous people, the Quran refers to some characters to whom the righteous and oppressors attributes cannot be conclusively ascribed and they are mentioned as equivocal characters. In sum, this thesis has dealt with sixty seven cases of Quranic says. In order to introduce implied says, the Quran uses such ways as relative names, genitives, adjectives, quotation of the knowledge and implicit, each has its own specific meanings which are referred to as praise, blaming, mention of duty and person's performance its attribution to a person and thing, encourage, observing the story style.

 The semantic meaning of the word "Ghoul" focusing on its attributes of the Holy Quran is the subject of this research,. Therefore, in this paper, the meaning of the word "Ghoul" and its attributes has been investigated and explained, by relying on the interpretation and lexical top resources. In this way, the verses which have the word "Ghoul" and other verses that contain derivatives of "Ghoul," such as "Gholana" and "Ghaal" in cases where they will have the meanings other than the literal meaning, is studied. Philologists have been meaning "Goul" as in ordinary speech, inner meaning and inner vows, opinion and belief, judgment, suspicion, to denote the full attention on something. In the study the Quran, ten meaning for the word "Ghoul" in the Quran, was revealed. Different meanings, such as ordinary words, esoteric soul, and divine judgment, developmental movements, and the Quran is a revelation. Doom and Doom promise, God will, the prophet, the resurrection and the existence of Jesus, are the other meanings which the commentators have suggested.for the "Ghoul" and its derivatives in the Quran.
Ghoul" in the Quran, has a multiple attributes. In some of these attributes, speaking style and its application to human society and its effects have been traced. In this context the Holy Quran has stated very good points that they can be aware of entrepreneur human life. Some of the positive traits, such as "ma'aroof" "Kaream", "Sadid", "Laein", "Maysore" have been used, and some are combinations have been used, from which they are achieved attribute meanings, like "Hosn" and "Ahssan", which both criteria of the good word are obtained; We have to assign to speak in this way according to Quran, The conditions and the effects of these traits are outlined in the Qur'an. Some attributes, Some traits such as good with all people in general terms have been commanded. Man say, "talking with force", which is one of the negative characteristics of speech, truthfully, is prohibited. In other verses, other attributes of "Ghoul" such as "Azim", "Thaghil", "Thabet", "Fasl" and "Mokhtalef" are presented. The terms "Jahr", "Tayeb", "Zukhruf" and "Monkar" in the form of compounds with Companion participle meaning "Ghoul" have been studied.

 There is One of the debates that about the Day of Judgment, and one of the stages of human movement for reach to human life is the straight path. in many traditions, be come that there is called path bridge in Day of Judgment that all people must pass trtough wath believer or unbeliever that pass through easily faith inmate and believers and Sin inmate had fallen and into hell, One of the beliefs important Moslems is belief to path bridge, that is mentioned explicitly in traditions and the Qur'an is not mentioned explicitly. since throughout history, traditions was associated with the ups and downs, review these traditions is will necessity. the dissertation of present survey to partial of hadiths path bridge in addition to general investigation is divided in three hinge under topic relationship actions with path bridge, relationship province with path bridge and sundries hadiths. in the hadiths survey to under topic relationship actions with path bridge, know cross the path bridge on the security reward of some acts and will not cross from path bridge in result do of some sins.in the hadiths survey to under topic relationship province with path bridge, know cross the path bridge require acceptable imams (as), in final the hadiths survey they that is impossible bring up under one topic. and survey under topic of sundries hadiths. the from survey important sources hadith was derivation inclusive: kafi, amali, misbah almthjd, sahih bokhari and sahih moslem 92 hadith in topic path bridge that after evaluation this hadiths is was found that some of this hadiths due to reliable all transmitters, authentic and some due to the narrator or narrators weak, was valuation poor. Authenticity of title some of Hadith also due to lack of evidence or the presence of a narrator or narrators unknown or disputed, is problematic.

Justice has been a valuable and significant concept for all human being in the world. Once the man began to know himself, he found it vital for his own elevation and the society advancement. The justice issue has been a primary and essential concern among divine religions and Islamic scholars as well; Above all, Ali Ibn Abu Talib (as) had made the greatest efforts on the justice issue among the governors all along the history. Elimination of oppression and establishment of justice are inextricably linked with Imam’s idea. He considers the issue of justice even in the simplest and smallest things and he ignores profits of his close relatives due to preservation of justice. Study of the Nahj al-Balaghe, his treasured book, will reveal that he always have watched out the justice issue from political, economic and social aspects beside the Theology of Twelver (Oneness, Prophet hood, The Day of Resurrection). Where basis of justice is monotheism, Quran states that god’s oneness leads to justice; where prophecy is basis, Quran shows that its goal is administration of justice; and where resurrection is basis, Quran states that creation of man is not in vain. Human resurrection and examination of man’s accounting are true justice in hereafter.
The present study investigates the Shieh beliefs and principles about the matter of justice within Nahj al-Balaghe concerning the Theology of Twelver and specifies the Qur’anic evidences for the issue. It should be noticed that there are lots of quotes and speeches by Imam Ali (as) associated to the Theology of Twelvers, but we just investigated those related to the Justice issue.
 

Considering the irrefrangible bond between the Quran and tradition, and the matchless role of the prophet (pbuh) and his heritage in gaining knowledge of Quran’s teachings, getting to know the hadiths of the holy ones is necessary.
In this regard, the book of Nahj-ol-fesaheh, which is a narrative collection in the present age, and a compilation of some of the great celestial heritage in the form of stories and short sayings of the prophet (pbuh), is of substantial importance. This collection which was gathered and compiled by Abolghassem Payandeh, contains 3227 hadiths and 16 khotbes by the prophet (pbuh). The author of this book, while relying on early and late sources from Shiite and Sunni narrative books, gathered these hadiths. But his efforts were mainly focused on gathering them, and he has ignored other aspects, including documentation and validity of the narratives and their sayings.This dissertation, while clarifying strange terms in some of the hadiths, matches selected narratives with the original sources and expresses their similarities and differences. Furthermore, the validity and the accuracy of these hadiths by extracting and analyzing the documentations of these narratives. Based on prior analyses, the texts of these hadiths, which are mostly about morals and educational topics, are seen in first-hand and credible narrative sources. Most narratives are extracted from Sunni sources, especially Al-jame-o-saghir by Jalaleddin Seyvati, and Konz-ol-emal by Mottaghi Hendi. In most cases narratives are broken to pieces, which causes some of the hadiths to be repeated. Among the narratives, “marfoo^”, “mowghoof”, “ morsal”, “hassan”, and “zaeef” narratives are seen. Regarding the validity of some of the hadiths, there is disagreement between the scholars. Furthermore, no documentations were found for some of the hadiths.
 

Abstract :
Mysticism is a widespread spiritual orientation that has seen among the followers of all religions. Mystics believe that to achieve the lofty peak of wisdom to homes and ranks and conduct of mysticism begins with a stay at the mystic ranks. In Islamic culture, what is called "The Mystic Ranks", first, was raised as the concepts of faith, moral and spiritual in the Holy Qur'an and Sunnah of Prophet Muhammad (peace be upon him) and gradually and with varying degrees, reached in companions and followers and other muslims action, then, according to the esoteric and spiritual aspects of state and ranks and changes that occur in the human spirit, became from ethical concepts and faith to factors inner journey and took the title of "the ranks of gnosticism ".
For the benefit of anything should refer to the original source. Sahifah Sajjadiyyah As a legacy of Imam Sajjad that full of mystical teachings alongside the Holy Qur'an that is the true source of mystical knowledge, draw a full model and example to reach the summit of the mystical and divine pleasure.
This research is based on the division of Abu-Nasr Sarraj that seven ranks as repented, piety, asceticism, poverty, patience, trust and satisfaction cited as mystical ranks, to discuss this in the Qur'an and Sahifah Sajjadiyyah and it has provided pattern completely Islamic and original of them, pattern that with themes of his seminal is away from distortions and damage of spiritual emerging and extremism of Sufi mysticism, and brings the human in safe mode, to the place of God's pleasure.
 

The study of all meaning of the promise word in Quran is the subject of this thesis Quran researches show how important it is. Quran has discussed it directly are based on human benefits and God's endless Knowledge. Basically, God never advise vain affairs. It means doing wrong by God is impossible definitely. Certainly, human does something he/she, like to do naturally.
God promises to human the eternal pleasures to persuade him/her to be honest. The Crowded forest with rivers run under the trees. The delicious foods to the honest people are some of God's promises. Because, it's difficult for human to perceive the high degrees of humanity at the beginning.
These touchable promises are sufficient to stimulate and lead human to do right. God great promise is his pleasure which presents in the higher levels of humanity. It means depend on the partner, God Promises will change. As Quran says: "People who do charity just need God's pleasure not anything else".
God forgives more than his promise, but human isnot able to perceive his blessings.
In other words, some of God's promises occur by the prophet happiness. Some others are allocated to the other world. Some of the promises are addressed to the other prophets. Some are specialized to the great prophet and Muslims. Of course, they are contained some new hopeful and inspired messages to the Muslims. Indeed, they are valuable parts of the holy aspect of Islam history. Promise means to make treaty to do something whether good or bad.
Many scientists and commentators believe there is a difference between the promise and the treaty. Quran says about the promise repeatedly. In Quran it means granting of richness, intercession, victory, overcoming to enemies and victory, overcoming to enemies and etc.
The Miracles which are based on legitimacy, obligatory and unavoidable affairs from God to his great prophet and all Muslims are parts of the numerous senses in Quran
 

Personality is a set of person's thoughts, feelings,Leninism,social behavior, and physical properties. From psychological opinion the two heredity and environment do have hand in human forming personality and transferring. Some of them give headmost importance to the heredity over environment and some other have reverse opinion. But in fact both of this factors effect the personality. Which means that each of environment and heredity can't act alone. In Quran which is the most perfect divine book have great attention to both environment and heredity at the same level. Thereby in this thesis its been tried to evaluate the affecting rate of main reasons of heredity and environment on personality .
Heredity is the natural transfer of some biological recapitulate and properties such as corporal and intellectual or mental of the ancestors and parents to the children which is creats a great part of persons personality. Islam puts an orders in forms of duty decalagu es, or headlines such as incumbenecy , and reference ,abomination and grateful and from the beginning developed grounds of heredity properties eather in correct and false forms. In overall cabala s divided heredity into three times which include antenatal ,sperm coagulate and after sperm coagulate. Environment in verb means the thing that surrounds the living thing and in overall meaning is the external forces and ingredient s that affect his behaviour named environment. Environment in overall includes two parts the before birth and after birth . the after birth environment itself includes environmental natural,geographic, humanitarian, and socialist.
The mass and important part that have the greater influence on persons personality is humanitarian and sociological environment which is made by person's communication and interacting like family,friends ,and schoolmates ,school, culture... And the most important one is the family.

 

 No doubt a good understanding of the concepts of ethical behavior and acting upon them, can change and growth of individuals in a society. Islamic texts about these concepts, interpretations, and interpretations are accurate and extensive. Among these concepts, it is the charity of issues that impact on the solidarity of the Muslim Ummah and the moderator's wealth.
Spend a lot of emphasis is placed on the Holy Quran that The recommendation of the charity and how it can work for everyone brought very positive. If you spend a good deed is done according to the Holy Quran, the Muslim community has always been regarded as the nation favorable to Portfolio And makes Internalisation better economic values of Islamic culture and institutions annually. The principle of charity as a religious value, the Koran and Islam, it has a ladder for access to a source of beauty and perfection and love is the most beautiful manifestations of Almighty Allah knows.
The present thesis aims to explore the issues and points of view Qranvahadys charity, the investigation Thlylv place.

The late porfessor Abu-Qasem Payandeh has written a book Nahj Alfahh which contains parts of Rawayat(narratives) and Kalamat Ghesar(short words) of the prophet. In this book, the author has collected and translated Ahadith from the sources of Shia and non shia's books but without has not mentioning the document and the source.
This thesis , in addition to determining the meaning of strange words that exist in some Ahadith , it matches and compares selected Rawayat with pointing Moteghadem(primary) and Moteakher(secondary) sources and references;and in case of any differences,they have been mentioned. Furthermore , validity and credibility of these Rawayat assigned to the holy prophet with extraction and consideration of documents and the way of saying them is ealuated.
According to these evaluations,most of these Ahadith are not in a way that the especial attention of Godama and Olama-e Hadith Shenas(scholars of hadith) can be verified.The subject matter and the content ofconsidered Rawayat are mostly about virtue and morality and Ahadith-e Feghhi are mentioned a lot. these Ahadith mostly have been extracted from Manobe Amme and especialy from the book "Aljame Alsaghyre" written by Jale Aldine Suliuti and "Kanz Alamal" written by Nottaghy Hindi. Some of these Rawayat ,Ahadith Marfoe, Morsal and Zaeef(poor) can be seen and their correcness due to different viewpoints of Rejal Shenasi of Shia and Sunnite are under controversy. Furthurmore for some of these Ahadith no documents have been found and for the others there are'nt any documents at all.

One of the most important tipic in IsLamic cultwer is Israelites tapic. A grouwp of bigoted scholar and a scientist familiar with mosaic law, and Gosped orders and specially those who joined to Islam out wardly; They entered lots of superstitiou narratives into iterpretation books. One of those books is interpretation on " manhaj ALsadejin fel Elzamelm0khlefin" that is written by m0ll fathollah kashani. Although manhaj ALsadegin" is a worth interpretatioe and interpret the Quran in different aspects but Israelite harrative can be seen. So, the goul of this article is to criticise and analysis Israelit narratives in this interpretatioen. Sometimes, Kashani stated this harratives with the mean of critic, but in some positions, specially in prophets stories like the prophet Adam, the prophet noah, the prophet Jesus, the prophet moses, the prophet soleiman, the prophet Ayoud and, the prophet mohammad; he talk a bout Israelit harratives. In this research narratives are in terpreted on teytamd document. They are rejlted because they are disagree with the koran and Islamic narratives and they are disagree with mind and science and they are not reliable.