Kufa Journal of Arts

Considering the importance of learning conversational Arabic and its place for graduates of Arabic language and literature, this article attempts to identify the factors that affect learning conversational Arabic for senior students of Arabic. Studying the conversation in the content of higher education courses, the teaching method of professors, the scientific ability of professors in this field and the degree of motivation in learning conversational Arabic among senior students. After identifying the factors, recording the role of each of them to achieve this goal, the survey method was used. The research questionnaire was distributed to the Arabic language student community in Isfahan city according to the population distribution, and its results were evaluated by AHP. The results showed that the factors affecting the lack of mastery of Arabic graduates in conversation, the incompatibility of educational content with learning conversation, and the incompatibility of educational method with learning conversation. The lack of use of the teaching potential of teachers in this field in teaching conversation and the lack of motivation and effort among adult students in learning Arabic conversation can be classified into four factors: educational content, teaching method, and motivation of faculty members and students. The results of the statistical population survey in the research show that they believe that the educational curriculum factor, the teachers' ability factor, the students' motivation factor, and the educational content factor are effective in learning and mastering the conversation of adult Arabic graduates... The accuracy of the aforementioned results was evaluated by calculating the conversational ability of students with high, medium, and weak ability with the help of the weights obtained and comparing it with the score given by the students to the degree of conversational mastery. The results of this evaluation show that the statistical community of the study believes that teaching Arabic

The subject of this study is the stylistics of the supplication of Kumayl in light of phonetic connotations, where we studied the stylistics of the supplication, especially under the lights of phonetic semantics and its branching axes that end up generating abundant meanings, including the connotations of the phonetic nature of the Arabic letters, stress, intonation, and the connotations suggested by the exciting sound clips. One of the most important results reached by this study is that many sounds, by the nature of their intrinsic qualities, indicate their meanings and help to create their pictorial interface effectively, and also that the syllabic formulas in the supplication depict the meaning in the clearest way, and we cannot deny the importance of stress and intonation and their effective role in activating the connotation and preparing the musical atmosphere in the supplication, which led to creating the pictorial-spiritual interface in it directly. We also discovered that there are several factors that affected the context of the supplication in terms of direct vocal connotations with suggestive imagery, as these factors made the supplication a coherent and smooth vocal context from the beginning of the supplication to its conclusions. Finally, many aspects of meaning were obtained through these purposeful vocal structures that were employed in the structure of the supplication, which played a prominent role in coordinating the diverse concepts and reporting the changing states of the supplicant in a captivating and influential way, and in harmony with the compositional aspect, they made a vibrant representative image of the issues that interest the reader in this great supplication.

John Searle's speech act theory is one of the most important pragmatic theories, since it is concerned with spoken texts. Also, the speaker and the addressee have two fundamental roles in this theory, so it is considered a suitable choice for analyzing the importance of the speaker and the addressee in Arabic sermons. Searle, by examining the nature of the acts and classifying them, completes the procedure divided into five categories: the informative act, the encouraging act, the expressive act, the obligatory act, and the declarative act. In this article, using the theoretical study method and taking into account Searle's classification, we took a new look at one of the sermons of Nahj al-Balagha. In this way, we analyzed the speech procedure used by Imam Ali (peace be upon him) in Sermon 199 and found that in this sermon, the encouraging act was the most frequent, and this is due to the nature of Imam Ali's (peace be upon him) speech, while in this sermon there is no obligatory, declarative, or expressive act at all. The reason for the Imam’s (PBUH) use of the encouraging and informative verbs is to establish the entire speech in Sermon 199. In this sermon, the Imam (PBUH) uses the encouraging and informative verbs directly and indirectly in order to have a deeper impact on the soul and heart of the addressee.

The hero in realistic literature is an ordinary person from the common people, and thus the realistic hero differs from his classical and romantic counterpart. He is no longer a knight, a nobleman, or a feudal lord to whom the world owes loyalty, as is the case with the classical hero, but rather an ordinary person who has felt the bond of the relationship that connects him to others and society and has realized the braided relationship between them. He is both influential and influenced at the same time. He struggles to prove himself and obtain his rights, but through his own efforts and not at the expense of others. The change in the image of society, its concepts, values, and perceptions affects literature and its characteristics, and leads to the emergence of the image of the hero with new features and specific characteristics. The novel Barari Al-Himy is one of the most prominent novels with a modernist character that was published in the eighties. It is distinguished by its own original new taste, due to its abandonment of the element of time and the sequence of events, and the establishment of a cohesive relationship between form and content, and the adoption of a temporal parallelism of human events to the painful facts of the place, the captivating grip of traditions inherited for centuries, and the mechanical nature on which the state is based. In this article, the researchers try to come up with the general aspects of the hero and the hero in this novel and his suffering with the problems he faces in Al-Qunfudhah, that desert in the Kingdom of Saudi Arabia, according to the descriptive-analytical method. What the article concluded is that the novel Barari Al-Himma does not care about the existence of heroism or a central character with certain characteristics and features. The characters in this novel have no features or dimensions and are nothing but endless symbols or pronouns. We find that Nasrallah cuts off his hero from any relationship that would give him a special identity and an explanation for his existence. He is cut off from himself and others, so we find confusion in this novel, as the hero's vision is dominated by mental hallucinations and confused imaginations due to the mixing of dreams with reality. We are also confronted with characters with confused and foggy destinies that Nasrallah depicts.

The contemporary Egyptian poet Ahmed Abdel Moaty tried, through the use of symbolism, to invoke religious and traditional figures to enrich his poems by mentioning unique models in the religious and cultural history, including: Adam (PBUH), Jesus (PBUH), Mary the Virgin, Imam Ali (PBUH), Imam Hussein (PBUH), and Al-Mu'tasim. In this research, we tried to investigate the poet's collection of poems and uncover these figures in order to identify the reasons and method of invoking these figures and clarifying the purpose of employing them. This study aims to reveal the poetic nature of this phenomenon and its effectiveness in shaping the poet's vision and clarifying its interrelationship and connection with his poetic experience, as well as uncovering the external and internal transformations and influences that affected the vision of the poet Abdel Moaty. The results of the research indicate that the poet Abdel Moaty, through invoking figures, was able to deepen his poetic experience through his evocation of religious and traditional symbols and dealing with symbols and employing them in his poetry to serve his ideas, beliefs, and enthusiasm about the current situation.

Stylistic is the poet's way of forming linguistic material, and stylistics deals with literary texts by studying them based on analyzing linguistic and stylistic phenomena in a way that discovers the aesthetic phenomena of texts, and evaluates the style of its creator, identifying the stylistic features that distinguish him from other creators. The formalist approach is one of the most important modern trends in studying style, as Russian formalists believe that form is what determines the meaning and concept of the text, and that the literary work is pure form and must be studied from a formal perspective. The sermons of the Ahl al-Bayt (may Allah be pleased with them) have an important position, which they deliver about their religious demands, and their writers used an approach that was distinct from the others; the sermons of Lady Zainab (may Allah be pleased with her) and Umm Kulthum are among these serious sermons that we will discuss in this research. The sermon of Umm Kulthum in Kufa is the sermon that Lady Umm Kulthum delivered after the Karbala incident in the council of Ubayd Allah ibn Ziyad, in which she rebuked the people of Kufa for abandoning Imam Hussein (may Allah be pleased with him). The sermon of Lady Zainab (may Allah be pleased with her) in Kufa is the sermon that Lady Zainab (may Allah be pleased with her) delivered after the Karbala incident in the council of Ubayd Allah ibn Ziyad, in which she directed blame and rebuke to the people of Kufa for their failure and failure to support Imam Hussein (may Allah be pleased with him). These two sermons will be studied stylistically and formally, using an analytical-descriptive approach, and we will analyze them using the morphological and syntactic method, clarifying their apparent formations, studying them through rhetorical evidence, and revealing the beauty of the sermon by revealing the metaphors, similes, contradictions, and symbols that the orator used in the sermon.

In the contemporary world and during the last century, the fates of some countries, especially Iran and Egypt, are very similar and many of their social issues are similar for this reason. The famous Egyptian poet Salah Abdel Sabour and Ahmad Shamlou, one of the pioneers of modern Persian poetry, were not aware of this topic, and they addressed it in many of their works. In this article, written in a descriptive and analytical manner, social issues in the poems of these two poets are compared. The two poets have poetic similarities in many respects, although they may not be influenced by each other in many ways. But we want to express the similarities and differences in the poetry of these two poets in the field of social issues such as poverty, tyranny, corruption in society and patriotism.

Love is one of the most important pillars and perhaps the most important element in Islamic Sufi thinking. Love in any form and color is sacred to a group of Sufis. Not only true love is the love of the true lover, but also virtual love is sacred to them. That is why Sufis did not completely reject apparent love and great people like Mulla Sadra Shirazi and Imam Khomeini dealt with it in different ways. Sadr al-Muta'allihin Shirazi, based on his existential principles in sublime wisdom, considered love to be equal to existence and considered it to be present in terms of the levels of existence in all particles of the world. He considered love to be the path of human existence and the source of divine inputs into human nature and considered it to be full of wisdom and benefit. It seems that Imam Khomeini (may Allah have mercy on him) also used the ideas of Ibn Arabi and Mulla Sadra, and intended to present a Sufi Shiite interpretation of the category of love, and human and divine love with the Shiite Imami tendency and attention to practical Sufism and even examples of ideal human beings, to be more in harmony with the reality of objective existence. In addition, both of them try to have their own content in their approach to the subject of “love” of religious standards, in their Sufi and philosophical interpretation. The subject of love in general, in the philosophy and mystical approach of Mulla Sadra and Imam Khomeini is closely related to each other and despite some obvious differences between the philosophers of love, they have established an inseparable relationship and judged the manifestations of love, true love and God. In this article, while examining the manifestations of love and beauty and its relationship with God in the biographies of both great Sufis in the Shiite world, we compare these two views to reveal the differences and similarities between these two views.

The sacred verses of God and the history of the prophets' message show that their method and tradition were based on opposing arrogance, fighting injustice and creating justice, and in the way of fighting the arrogant, they used the method of resistance and long struggle. This struggle in Islam has received more attention from the Prophet and the Imams, so the struggle against arrogance is one of the indisputable Islamic principles that no Muslim can doubt. Meanwhile, another important principle that benefits from the Qur'an and the traditions of the prophets and saints is: changing tactics and differences in the form of struggle. Different methods of jihad, dialogue, peace, winning hearts, piety, patience, etc., are among the methods used by the infallibles. There is no doubt that the reason for the difference in the form of struggle and the key to understanding different struggles is the "requirements of the time". Therefore, in the history of the lives of the infallibles, the difference is only in the method of struggle and not in its principle. This is the same thing that can be seen in the practical life of the infallible Imams, the clear example of which is the peace of Hudaybiyyah, the peace of Imam Hassan (PBUH), and the military war of Imam Hussein. In short; the strategy of combating arrogance remains, but its tactics differ. The Quranic, narrative, rational, and historical evidence can be evidence of the necessity of this tactical difference. This descriptive-analytical study seeks to explain some of these methods and their arguments.

One of the most important linguistic topics that are studied on the basis of cognitive semantics is the radial network theory, which is one of the most important topics in cognitive linguistics. According to this theory, meaning has a central status from which other literal or metaphorical meanings have developed. This theory has had a great impact on the semantics of words. In this article, the impact of this theory on the Arabic spatial addition letters in the Holy Quran has been studied. In describing these words, it is very important to study the geometric relationship between the moving element and the fixed element and the relationship between them. In the cognitive approach, the main claim is that there is a coherent and systematic relationship between the meanings of each addition letter. In this approach, the meaning of the initial model is represented as diagrams and other meanings are derived from it by mechanisms such as metaphor and metaphor. In this research, using the descriptive-analytical method, the meaning of the initial model of these letters, which are spatial meanings, has been determined, and then we explained how to derive other expanded temporal and abstract meanings for the meaning of the initial model. Finally, we drew the radial semantic network for all the addition letters and concluded that there are systematic relationships between the different meanings of all these letters.

Ghuluww is considered one of the deviant ideas that existed in human history and before Islam. Ghuluww attributed extreme and exaggerated lineages to people such as prophets, imams and saints and may bring them to the level of divinity and claim that they have attributes such as the attribute of God. Extremist ideas have become reprehensible in Islamic teachings and the principle of monotheism has been established. Providing scientific strategies to confront ghuluww and extremist and exaggerated ideas is of great importance and necessary for social and educational institutions. There are strategies in the lifestyle of the Prophet (ﷺ) and the infallible imams () that can be extracted and reported. These strategies are divided into two parts: scientific and practical. This study has addressed, clarified and criticized ghuluww and has presented and studied the methods of the infallible imams () in dealing with ghuluww. The collection of information in this study is based on a library basis and the study used the descriptive-analytical method in processing the information

The very short story has received wide attention from talented storytellers around the world in recent years due to its artistic and aesthetic features that have made it effective in the literary arena, especially in educating the recipient and urging him to participate in the narration process. It is one of the most prominent forms of minimalist philosophy that appeared at the beginning of the twentieth century in response to a set of social, political and cultural circumstances and spread throughout the world; It is characterized by condensation and brevity, and the use of the minimum elements in creating an artistic work. This study aims to examine the Syrian narrative experience in this field, represented by the experience of the writer "Jumana Amin Taha" as one of the active writers in the Syrian literary and cultural community. The study attempts to identify the most important aesthetic and artistic features that distinguished her very short stories and how she employed mechanisms and techniques in this literary genre. The study's method is the descriptive-analytical method. It became clear to us that the writer was able to use the unique elements of the very short story in the best way in her collection “Storyboards” as a model and how to employ the technique in it with the highest degree of clarity in a way that encourages the recipient to participate dynamically in the narration. This collection has artistic features and sublime techniques such as: focusing on the inner aspects of the characters and the single event, condensation, rhetorical features such as metaphor and simile, paradox, and the use of verbal structures to emphasize the past tense.

The research revolves around the prose arts contained in the book (Al-Mustatraf fi Kul Fann Mustatraf) by its author, the scholar (Shihab al-Din Muhammad bin Ahmad al-Abshihi), which is one of the most famous books of refinement and literature, as the author included every elegant art, and in it is evidence from verses from the Holy Quran, noble hadiths, and good stories about the righteous, in addition to many subtleties from selected useful books, and he deposited in it proverbs, funny anecdotes, oddities, details, poetry, and refinement. I investigated in it the prose arts such as rhetoric, proverbs, anecdotes, letters, and sermons.

One of the important discussions in the academic circles is the historical discussion of the hadiths. Followers of historical hadiths believe that hadiths are historical and cannot in any way be transferred to other times. Explaining that hadiths are a cultural product specifically in a historical era and cannot be a reference text in later times. Hadiths have different effects in today's societies. Some of these hadiths were mentioned in the words of Imam Ali (PBUH) and he dealt with these works in his sermons. But besides the words of Imam Ali (PBUH), various works of hadiths can be presented, such as works of hadiths related to the institution of the family. The family is an institution that cannot be more respected before God, and this institution needs special laws and regulations to be as strong and lasting as possible. Marriage is the basic nucleus of any society, and it means the survival of the human race through sacred relationships. The marriage contract has a special importance and status in Islamic law, to the point that God mentions this contract as the thick covenant. In this regard, the Prophetic hadiths have introduced various works such as encouraging marriage, presenting principles of child rearing, etc. in relation to this institution.

Revelation in language is a type of quick, hidden connection between two parties, one of which is the influencer and the other is influenced. It may be done orally, in writing, or by gesture. As for the technical definition, one of its definitions is that God Almighty teaches whomever He has chosen from among mankind everything He wants to inform him of of guidance and knowledge, in a secret, hidden way. Revelation differs from the meaning of inspiration and disclosure. Inspiration may come from God Almighty without the mediation of an angel, while revelation comes through him, and it is conditional on communication without inspiration. Among the divisions of divine revelation are the revelation of prophecy and the message, the command revelation, the revelation by gesture, and the predestined revelation. As for the forms of revelation, they are: casting the meaning into the heart of the prophet directly, or God Almighty creates speech and the prophet hears it from behind a veil without the mediation of a messenger, or God Almighty sends an angel to his messenger to convey to him the messages of his Lord.

This research represents an attempt to study the national dimension in the letters of the Jerusalemite writer Khalil Sakakini, which he wrote to his son during his studies in the United States of America between 1931-1937, as these letters provide valuable information during an important period in the history of the Palestinian cause. This study dealt with five axes. The first axis represented Sakakini’s foresight and early prediction of the Zionist danger, while the second axis dealt with his position on the policy of the British Mandate in Palestine and his work in government jobs. The third axis spoke about the General Islamic Conference held in the city of Jerusalem in 1931, while the fourth dealt with the Izz al-Din al-Qassam Revolution. Finally, the fifth axis spoke about the 1936 Revolution.

The ancient Arab poet lived in an environment governed by a set of values ​​that were agreed upon in terms of praise and blame, until they sometimes became dominant over his mind during the objective construction of his poetic text, such that he could not escape from them or separate from their dominance over him, since they were fused with his conscious or collective subconscious mind. Among these values ​​is the value of neighborliness, which began as a customary social value that must be observed by every Arab, then turned into a tool used by the Arab poet in his literary product. From here came the desire to study the value of neighborliness that dominates the mind of the Arab poet, when he praises, satirizes, or boasts, and to know its reasons and motives, which became for a number of poets a basic foundation in the objective construction, in addition to transforming the poetic text into a moral painting that carries within it social characteristics in an artistic way that gives life and progress to it on the tongues of the members of society, such that whoever is attached to the value of neighborliness becomes prominent among his people and a source of pride for him and his children.

The research topic (tools and motives of fifth generation wars) is of great importance, due to the novelty of this term, as well as the development that has occurred at the level of the means used in this type of wars, and it seems that the main pillar in it is the flow of information or its preservation, whether at the economic level or the security and military level or the political level, if reliance is placed on those who possess, preserve or penetrate the information to a large extent, at the same time. Penetrations into societies, by exploiting the economic and political requirements of these peoples towards their ruling systems, play an important role in fifth generation wars, and this is an effective means, as it spares the initiating party many losses, in addition to that, some armed groups such as terrorist groups and others, or outlaw groups, such as drug dealers, may use it, and sometimes some direct qualitative military operations are used, in which highly developed weapons are used. Perhaps the most prominent motives for fifth-generation wars are to control the opponent and achieve the conditions of the victorious party, or perhaps to dismantle some political units in a way that achieves the interests of certain parties, through cultural, political and economic penetrations, especially in societies that suffer from ethnic, religious or national division. All of this is aided by the revolution in technological progress, which has had effects on the cultures of local peoples, as it has become easy to penetrate the sovereign borders of countries, through the globalization of multiple means of communication (social media), through which the peoples of the world have been informed of most cultures and systems of government.

The practice of religious rituals represents one of the most important forms of identity embodiment among members of communities, as it represents an opportunity for members of communities to connect with their cultural, social and religious roots. On the other hand, it is an opportunity to connect their children from the new generation who grew up and were raised in the diaspora with the mother culture, as their parents are eager to instill some of the values ​​of the original society in their cultural identity away from the influence of the dominant society’s culture. Hence the importance of this anthropological study for the purpose of providing a practical example of one of those social practices of Iraqi immigrants in the US state of Michigan, as the study employs the ethnographic method in providing a description of one of the most important religious practices that members of the Iraqi community in Michigan are keen to perform, which is the Arbaeen march, which is a walking march performed by a large crowd of people in one of the streets of the city of Dearborn. This march represents a simulation of the Arbaeen march that millions of people usually perform towards the tomb of Imam Hussein in the Iraqi city of Karbala. Here, the community members are keen to exploit these practices to highlight the bright face of Islam in the face of the distortion campaigns launched by the misleading media.

This research seeks to investigate the roots of Arabic terms in Nahj al-Balagha and their modern Arab and Western uses, and how modern Western critical discourse was able to invest them in approaching the Arab heritage, especially the critical field, due to the development that occurred at the level of cognitive vision and procedural tools. Therefore, this research focuses on tracking the essential concepts for reading the origin of the term in Nahj al-Balagha, and clarifying its significance in the purpose of the Imam (PBUH) and comparing it with contemporary usage. The research method was based on presenting the texts that contain the term in the Imam’s speech and clarifying its significance, and then giving priority to the priority in usage. It became clear that most of the terms are from the Imam’s special usage, but those who came after him began to codify the term and make it part of his usage, whether from the Arabs or the West.

This study aims to provide a detailed view
of the analysis of the dimensions and
limitations of the Orientalist vision in the
field of lexical studies. This knowledge is
the prestige of the Arabic language, its
global identity, and the mirror of its
civilization.
The importance of the study lies in the fact
that it contributes to enriching readers
knowledge on a very important topic. In
order to leave it with important scientific
implications needed
by the researcher, and to see the other’s
view of our language, its pros and cons,
the Arab and Western library included
multiple lexical works that had different
goals that must be evoked, not only
monitoring and follow-up, but also the
dates of dictionaries, the context of their
emergence and the most famous method.
The total academic literature that was
relied upon as the primary references for
citation in this research study approached
(60) references. Scientific books included
refereed research articles, theses,
university theses, and specialized
electronic sites
Key words : Reference studies ,The
efforts of orientalists , Industry of lexical ,
The Arabic lexicon

Imam Hassan Al-Mujtaba (PBUH) grew up in the house of revelation and was raised in the school of monotheism. He derived his knowledge from the Holy Quran and the city of knowledge. He adapted his vocabulary from his rich linguistic storehouse derived from them in his sermons, letters and sayings. He employed semantic contrast due to its ability to convey the desired meaning and influence the recipient. The forms of contrast were diverse in his view. He used completely opposite words that were commonly used without having to change them, which is known as (verbal contrast), or the words may be inconsistent, which is (seminal contrast). He employed (situational contrast). Here, the contrast does not appear through a specific word, whether verbal or semantic, but rather appears through a contradiction between the positions of the Ahlul Bayt (PBUH) and the positions of their enemies.

The present research (The Image of the Other between Fiction and Reality in the Book "Journey to the East" by Gerard de Nerval) seeks to clarify the circumstances that contributed to the formation of image of the other in the literary work of Gerard de Nerval, who tried to present an atypical image of the other Egyptian which is free of the rules based on his observations during his stay in Cairo in 1843 and to clarify aspects of the social, historical, cultural and artistic life in Egypt during the first half of the nineteenth century, which witnessed the flourishing literature of the journey to the East. It is found that Nerval was able to present an objective picture of the other different from the other images contained in the literary achievement of other writers and also reached the influence of Nerval on Islam in a number of axes that were discussed in the research as well as his role in the formulation of a new speech recognizes the other and its cultural, in order to promote the desired human interaction between East and West.

In jurisprudence and law, the offender’s repentance is considered one of the remissions of the penalty, subject to three conditions: 1- That the repentance be genuine, meaning that the offender’s repentance and remorse is proven in his act. 2- Committing a crime is related to the right of God, and if it is mixed with the right of people, repentance alone will not abrogate the punishment. 3. The time of repentance. The offender's repentance is divided into three categories in terms of time: First: Repentance before confession or evidence, in which case it causes the punishment to fall. Second: Repentance after confession, and in this case the ruler chooses between pardoning and enforcing the punishment. Third: Repentance after presenting the evidence, and in this case repentance has no effect on canceling the sentence. It should be noted that repentance does not affect the abolition of the penalty for some crimes, such as apostasy from fitrah. In disciplinary punishments, the ruler has more power and, with interests, can mitigate or pardon the sentence. Most of the Imami jurists have a common view on the repentance of the offender. Based on this well-known view of the jurists, the criminal law of Iran was developed, and in 1392, the laws related to repentance, which were previously scattered, were concentrated in Legal Articles No. 113-119.

Among the Shiite hadith sources, there is a saying that the Ahl al-Bayt of the Prophet (PBUH) were ordered to insult their opponents. This concept is found in the phrase: “We, the community of Banu Hashim, command our elders and our children to insult them and disavow them.” Kashi mentioned this saying for the first time in the fourth century AH in his book Al-Rijali, and until the twelfth century, no trace of this phrase could be found in novel books, until the twelfth century by news scholars in the books of the worlds of science, Bihar al-Anwar and Riyadh al-Anwar. Revealing it again from Rijal al-Kashi, with a slight difference. The hadith is turbulent, and this phrase is the saying of Sayed Al-Hamiri from the Kaisani sect and not from the infallible Imam. In addition, in the series of narrations, there are people like Nasr bin Sabbah, Ishaq bin Muhammad Basri, and Muhammad bin Jumhur Ammi among the ghulat. Since there is in the thinking of the Kisanis and extremists the phenomenon of cursing the opponents of the Ahl al-Bayt (), it is possible to judge the weakness and weakness in the phrase “We, the clans of Banu Hashim, order our elders and our children to insult them and disavow them.” In addition, the content of the phrase contradicts the verses of the Qur'an and the accounts of the infallible.

The aim of this study is to study the social trend of changing the family structure in Iran, with a focus on social development indicators after the Islamic Revolution. The research methodology in this article is a combination of the descriptive approach and the study of direction. The article belongs to the category of longitudinal research. The unit of analysis in the study of the trend is the time periods, which are represented in this research in the population statistical cycles after the Islamic Revolution. These studies were conducted on the basis of the data of the Iranian Statistical Center represented in a set of national reports approved at the country level, in which the demographic indicators of family structure were compared with a set of social development indicators from a statistical point of view. The results of the research indicate that the social changes of the Iranian family in the field of family structure were of a specific direction, and in view of the changes in the indicators of social development, it can be said that these changes were accompanied by a change in some indicators of social development

Because man has human value and dignity in the mental and physical dimensions, and on the other hand, the real owner is God and man has only credit and trust, so he has no right to harm his body and soul. The abuse of drugs and psychotropic substances clouds the mind and causes physical and psychological harm. From the point of view of the Qur’an, human life and humanity find meaning through the mind, and it is clear in Islamic jurisprudence and among the jurists and references to imitation that it is forbidden to use drugs and psychotropic substances.