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Language learners find it hard to change a text’s wording and present it differently while maintaining the original meaning in the text. This research therefore examined the effect of concept mapping instruction on summarizing short stories for EFL learners. Two intact grade-eight classes were assigned to experimental (n = 20) and control (n = 18) groups randomly. They summarized a starter-level short story, Drive into danger, using a maximum of 450 words as pretest. Next, the experimental group experienced concept-mapping instruction whereas the latter group received the traditional way of teaching summarization, for six consecutive weeks. Both groups summarized the same story again, based on their instruction, into a 450-word text at a maximum as posttest. Pretest and posttest summaries were assessed in terms of content, organization, vocabulary, and language use. The experimental group positively improved on overall performance, content, and organization, marginally improved on vocabulary, but did not improve on language use. Furthermore, the participants’ feedback on the instructional treatment support the statistical results. The findings offer several instructional implications.

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One of the most important questions about the Persian translations of holy Qur'an is that which of them is the most accurate and faithful. A translation, which is faithful to the language of the holy Qur'an, and at the same time, recreates the holy glorious themes of Qur'an into the form and structure of Farsi (Persian). In the meantime, the holy Qur'an translated by Mohammad Ali Rezaei Esfahani and a group of Qom seminary teachers has more accuracy and faithfulness than the other translations of Qur'an. In this paper, we review the accuracy and faithfulness of this translation.  It seems that it is the most faithful and accurate contemporary translation of the holy Qur'an into Persian.    

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Although the literal translations of the Qur'an seemed insufficient and unclear, and do not have enough adaption with Persian language, however in many cases these translations have strong points which make them better than modern translations. Some of the strong points of these translations are: accuracy in finding exact equivalents, consistency and cohesion with the text of the Qur'an, paying attention to the morphological and syntactic structures in the source language. On the other hand, Lack of eloquence, ignoring the deletions, literal translation of metaphors are some of the shortcomings of literal translations of Qur'an. In this regard, this paper is to study the advantages and disadvantages of following literal translations of Holy Quran: Dehlavi, Sharany, Mesbah-zadeh and Moezzi.    

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Abstract
The insistence on using the word illegitimate relationship on behaviors such as sending photos, videos or text between men and women in cyberspace, has led to misunderstanding the behavior and the criminate or incriminate of this behavior under sec. 637 of Islamic Penal Code Act 2013, while the actus reus of such behavior is different. A correct perception of the actus reus is always a behavior that leads us to the mens rea and whether or not it is a crime. The mere use of the word illegitimate relationship to send text, video and photos between a man and a woman cannot be a reason to impose a tough religious penalty with a tougher penalty on a mere virtual behavior. This misconduct can affect other audiences as well. In fact, the actus reus of such behavior is out of sec. 637 and it is subject to sec. 14 of the Computer Crimes Act.
   This research has been formed by descriptive-analytical method and using library resources, with the aim of examining the nature and material element of the virtual illicit relationship and correctly identifying its legal element so that heterogeneous behavior is not included among the examples of sec. 637; At the same time, the principles and rules of law, exemption and jurisdiction principles should not be violated.
 
Keywords: Actus Reus, Mens Rea, Illegitimate Relationship, Cyberspace.
 

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The Holy Qur'an has been translated as a book of guidance from ancient times over and over again. Sometimes translators due to the lack of understanding of Quran translated it with too many mistakes and sometimes they have presented appropriate and valuable translation of this Holy Book. For this reason, the critique and review of Quranic translations and particularly the Holy Quran translated by Tahereh Saffarzadeh can be considered as an important and valuable research. Saffarzadeh has translated Quran in a communicative or cmomentary method of translation, in other words she attempts to reproduce the exact contextual meaning of the Holy Quran in Persian language. This paper finally came to this conclusion that the Holy Quran translated by Tahereh Saffarzadeh is acceptable and comprehensible to the readership in Persian language to some extent that we can say both content and language have been taken into serious consideration in the process of translation. Therefore, it seems that this translation, besides emphasizing on the TL text, is somehow faithful to the reference text or Source Language.

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Every language and dialect uses certain styles for emphasizing, and fixing meanings in the minds and thoughts of the audience. Among these languages, and indeed the best of them is the language of the Qur'an, which has in many ways an emphasis for strengthening the concepts in the minds of its audience. Given the importance of this element in the Quran, this study has attempted to review the emphasis particles in three Quran translations methods: Literally translation, loyal translation, and commentary translation.
In this article, the authors firstly describe the emphatic particles in Quran, and then study and review (إنّInna, أنّAnna, نون التؤکید noon of emphasis)
among the contemporary Persian translations of the Quran. The study findings indicate that the literal translations of Quran surpass other types of translation in conveying the preciseand original meaning of emphasis to the target language.

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Holy Quran has been translated into Persian several times and on the other hand, a lot of criticism and review have been done concerning the Persian translations of the Quran. Meanwhile, the Tenth-Century Translation of Quran has not been studied so far, in spite of its attractions and strengths. So in this regard, the authors of this paper seek to introduce and explain this unknown translation based on the descriptive - analytic method to assess the success of the translation in conveying the divine message to Persian language. The results show that this translation is not often faithful to the grammatical structures of the Holy Quran. The most important strengths of the Tenth-Century Translation are as follows: exact Persian equivalents, precise meanings of Quranic words, considering the deep structures of Holy Verses in translation, paying attention to the morphological and literal and rhetorical characteristics of the Holy Quran.

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This study is to explain the semantic and pragmatic functions of two different types of Quranic commandments: commandments in imperative mood and commandments in declarative mood. Based on a descriptive-analytical method, this paper studies such commandments through linguistic pragmatics and discourse analysis. The results show that both imperative and declarative sentences/ utterances are used to issue commands, but their usage results in specific inferences. The imperative form is used when the intended commandment pertains to a personal and/ or urgent situation, thus taking place in an interpersonal discourse situation. The declarative form, on the other hand, is used when the speaker does not intend to emphasize on the interpersonality and urgency of the command. The declarative form of command also shows the knowledge and certainty of the speaker with regard to the execution of the command. As a result, declarative forms are mostly used in contexts where the high status speaker is to impose his commandments, rules, and orders. When it comes to the translation of the Holly Quran, translators had different reactions towards the declarative commandments. In the case of verses pertaining to jurisprudential verdicts or cases where the command is explicitly stated, some have used “shall”. In some cases, too, they have not noticed the imperative mood, i.e. the existence of a commandment at all.

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By accepting the role of human will in accepting and forming, maintaining, and using belief-forming procedures, John Heil emphasizes the responsibility of man towards beliefs. Despite Heil's defense of indirect doxastic voluntarism, he follows a graded process from the directness of the will's role in the procedure of forming and maintaining belief to the indirect influence of accepting and forming belief. In the formation of beliefs, Heil does not accept the direct will to believe, which is based on the famous idea of Cartesian. However, by distinguishing between direct doxastic voluntarism and indirect doxastic voluntarism, explaining the concept of basic and non-basic acts, and expressing procedures and techniques such as behavioral change, he tries to interpret the acceptance and formation of beliefs under the voluntary but indirect control of people. In this research, by using the analytical-critical method, we aim to show that by modifying Heil's view, accepting epistemic responsibility based on the view of indirect doxastic voluntarism is meaningful.
 

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Distinguishing between mental and non-mental phenomena requires clear marks. This article examines one perspective on the marks of the mental phenomena. Tuomas K. Pernu offers a "cluster" approach to identifying the marks of the mental phenomena. To differentiate between mental and physical phenomena, which serves as his guide in identifying mental characteristics, Pernu introduces the notions of intentionality, consciousness, free will, teleology, and normativity. After presenting Pernu’s view, this article critically examines his approach. The relationship of this perspective to essentialistic investigations of the mind is assessed, and several questions and critiques regarding his view are raised and addressed. Pernu’s proposed list is deemed incomplete. Furthermore, the article examines how the last three marks on Pernu’s list can be understood as characteristics of mental phenomena. Finally, a methodological proposal is presented to refine the process of discovering the features of mental states.
 

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 Nabilu.A.,PH.D.
Abstract:
This articles is concerned with Molavi’s aim in telling fables and shows his special interpretations there. Over 50 tales in the Masnavi draw on animals, and Molavi has used some 38 types of animals in the interpretation of his thoughts and ideas including birds, beasts, domestic animals, sea creatures, insects, etc. Donkey has the highest frequency of occurrence in 7 stories, while lion, cow and dog have the most frequent recursion in 5 stories each. Of the 38 animal characters, 31.5 percent are birds, 39.5 percent are beasts, 16 percent are domestic animals, 8 percent are sea creatures, and 5 percent are insects.
   Through the decoding of symbols in these tales, some 76 interpretations are retrieved, most of which are concerned with God, perfect man, and worldly man, as well as his bad personality traits. Most of these interpretations end with valuable notions, such as the story of man’s soul; death, the hereafter, and the resurrection; the story of God and the prophets and their opponents; the supremacy of inner senses over outer senses; the divine support for God’s good worshippers; the rituals of praying; a comparison of mystics and those fond of appearances; and dozens more great notions. In his interpretation of these stories, Molavi explains profound mystical ideas and complex notions of human knowledge. In many cases, these notions and interpretations somehow replace the story, and then Molavi goes back to the story saying over and over again that the tales and allegories fall short of reflecting those profound notions; he shows a sense of pity at these devices’ failure to capture those ideas.
   This study classifies the animals named in the Masnavi as well as Molavi’s own interpretation of them, plus their frequency of occurrence. The results are shown through the use of graphs and tables.
 
 

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According to the understanding of the present study, the comparative analysis and examination of alteration and motion in the philosophy of Avicenna and later Wittgenstein can be considered a point of connection and link between nature and metaphysics. This research, while examining the views of Avicenna and the later Wittgenstein on the issue of alteration and motion, Symmetry and logical analogies And also the difference in the views of these two philosophies regarding the perception and image that both philosophers had from this perspective, Analyzed and examined comparatively to clarify their co-narrative on the issue of alteration and motion. Just as Avicenna considered alteration and motion as a process on the path to actualization of something -Which has had potential until now- to achieve evolution, Wittgenstein seeks to alteration and motion to lead "non-identicals" towards "Identicals" up to in this process (It means transferring meaning) Most logical understanding, And as a result, awareness is gained.
 

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Frege always sought to present logic as a normative science, belonging to a timeless and placeless realm, distinct from empirical sciences, particularly psychology, which is inherently descriptive. In most cases, he adopts an anti-psychologistic approach, and his arguments are not explicitly stated. In this article, five of Frege’s arguments against psychologism have been reconstructed by studying his original texts. Since understanding these arguments is impossible without considering his definition of number as the subject of arithmetic, it is first shown how, according to Frege, a number must be defined as an objective entity. It is then demonstrated that Frege substantiates his position by distinguishing between the psychological origins of a proposition and its justification and proof, considering the concept of number as impersonal, differentiating logical laws from empirical laws, distinguishing between “what is true” and “what is held to be true,” and showing that a correct understanding of equality is only possible by regarding the concept of number as objective. However, Frege’s critics argue that by eliminating criteria for understanding meaning and disregarding the criteria for correct usage among language users in a linguistic community, he has omitted a significant part of the meaning of logic and reasoning.

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Despite the implicit contradiction between “moral overridingness” and “egoism” in moral philosophy, these two concepts are fundamentally connected in Nietzsche’s ethics. Relying on the notions of the “will to power” and the “Übermensch,” Nietzsche emphasizes morality as grounded in individuality and liberation from traditional constraints. In this context, egoism is closely linked to the will to power, which serves as a means for attaining the Übermensch—an individual capable of creating new values and achieving moral overridingness. Such moral overridingness empowers one to transcend prevailing social values. Given the reciprocal relationship between the will to power and the Übermensch, Nietzsche’s thought presents the possibility of analyzing the connection between egoism and moral overridingness not as oppositional, but as two constructive forces that advance individual freedom and emancipation from social constraints within moral philosophy.
 

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Differences in people’s social, religious, and political status make them tend towards a specific way of speaking. As a result, speakers always try not to threaten the status and face of the person to whom they are speaking. Accordingly, believing that the Almighty Allah enjoys the highest status in the universe, Muslims, too, resort to specific strategies in speech to maintain His exalted status. Therefore, the question this paper is to deal with is what these strategies are and how they are applied when Muslims are praying. Thus, using an analytical-descriptive approach based on Brown and Levinson’s politeness theory, the paper explores some of the strategies used in Shi’a supplications to maintain Allah’s face and status. The results show that, when making a request of Allah, people make use of “self-lowering” and “other-raising” strategies and try to praise Allah by mentioning His good qualities, and despise themselves by mentioning their negative qualities at the same time.      

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Comparative and linguistic study of invitations in the cultural context of Iran and Iraq Involvements as linguistic genre are regarded as sociological data and are considered as an indicator of the relationship between social phenomena. By examining invitations of a particular time period, discourses derived from phenomena Social that period. This comparative study, which is based on the analysis of the genre and the critical analysis of discourse, attempts to explore the structure of wedding cards written in Arabic and Persian languages, and the role of social and cultural values. In its formulation. Familiarity with the social approaches of two different cultures, studying the impact of social and cultural factors on invitations, comparing the structure of invitations and explaining the impact of social phenomena on linguistic phenomena are among the most important goals of this research. Since this research examines the social approaches of the two countries and increases the level of recognition of different cultures, it seems necessary to do so. The results of the study show that the importance of the diversity of text and forms of wedding cards in Iran is more significant than in Iraq, with the title acquired in Iraq becoming more and more important, religious and patriarchal categories have a crucial role in the structure of wedding cards in There are two cultures, with the difference that the role of these two categories in the wedding cards of Arab countries is more colorful than Iran.

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 A. Nabilou.PH.D. 
M.Akbari.PH.D.
Abstract
This research has surveyed the stories in “Toti-Nameh” from a variety of different aspects. “Toti-Nameh” is a series of lyrical prose and allegorical stories related like “A Thousand and One Night” stories. Most of the story features can be traced in the “Toti-Nameh” stories; such as emphasis on incident, the existence of supernatural factors, loose connection between the cause and the effect within the events, absolutism, ending with moral conclusions, the inalterability of characters, the quality of narration and also having an assumption about the setting- including both the time and place. The tone of all the stories is serious and there is actually no sign of humor and wit in them. Toti-Nameh is combined of 100 stories. About 521 characters are used in these stories; while 67.5% are general and 32.5% of them are specific ones. Most of the characters are chosen from the animal species ( 22.5%) and then the important individuals with a high position possess the second place with 19%. The narrators and storytellers in “Toti-Nameh” stories include; the parrot ( the Persian name is Toti) which relate about 57% of the stories. Animals such as shark, snake and jackal etc make up 11% of the stories, humans such as the monk; minister and king etc narrate 18% of the stories, whereas the narrator of about 6% of the stories is unknown. Among the 100 stories, 69% enjoy action while the other 31% lack any specific action at all. Also about 54% of these stories bear moral conclusions and advice, while the rest don’t bear this characteristic. Thirty five percent of these stories point to supernatural incidents, fifteen percent have a particular time setting, but eighty five percent of them lack any specific refer to the time. In addition, about 50% of these stories possess a place setting, though the other 50% do not mention any certain place for their setting. This survey has revealed the findings through charts and tables for a more clear and tangible understanding.
 

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Since the advent of amendatory or revolution in the grammar-translation method in late 19^th century, the processes dominating the second language have changed considerably in the western world. In teaching Arabic language to Persian speakers, however, it is often focused on the grammar-translation method: generally, reading and comprehension and, in fact, lingual ability of the students. In this study, we try to represent an appropriate model named ATN-D in the three areas of language learner, teacher, and style to develop communication ability in terms of needs and challenges using descriptive-analytic method. ATN-D is acronym of four methods: Audio-Lingual Method; Task-based Approach, Notional Functional Syllabus, and Desuggestopedia. We study repetition subject in order to stabilize lingual structures and vocabularies in the Audio-Lingual Method.  We investigate forming a natural conversational environment and communication and action aspects in Task-based Approach, and Notional Functional Syllabus, respectively. Finally, suggestion-desuggestion is studied in Desuggestopedia method. The most significant result obtained of applying this theory is that appropriate dialogue-directed way, correct use of grammatical structures, strengthening and suggestion for ability in applying proper expression in special social situations, ability in starting, entering, cooperating and ending a conversation, as well as ability in developing a contact with correcting the conversational process and so on play a considerable role in learning two oral skills (speaking and listening) in Arabic language in order to strength and stabilize the communication ability.