43 -- Identify what does not contain a subjunctive particle (حرف ناصبة):
١) أريد أن أتكلّم مع والدك لأدرك مشاكلك في الدّراسة!
٢) ابتعد من أن تبدأ بكلام و عمل قبل أن تتأمّل فيهما!
٣) النّساء العالمات إنّهنّ لا يغفلن عن تربية أولادهنّ الصّحيحة!
٤) أنا أصبر قليلاً حتّى تصل إليّ في الدّروس ثمّ ندرسها معًا!
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44 -- Identify the verb that differs in type:

1. يئس الأعداء من أن يتغلّبوا علينا!
2. أيّ سورة تلوتَها حتّى الآن يا أختي!
3. لا يعد المؤمن إلّا ما يقدر أن يعمله!
4. هؤلاء لا يدعون أصدقاءهم في الشّدائد!

45 -- Identify the predicate (khabar) that is adverbial (mansūban mahallā):

1. بعض الأحيان لا حيلة لنا إلّا تحمّل المصاعب!
2. في ساحل البحر كان طلوع الشّمس يخلب القلوب!
3. البؤس و الفقر عند كثير من النّاس كمدرسة فيها فوائد!
4. دخلتُ الصّفَ و فهمت من ظاهر التّلاميذ أنّهم مسرورون!

46 -- Identify the sentence that contains two verbs built for the unknown (passive):

1. كلّ مرّة أفشل، يُقوّى عزمي أكثر من قبل و أبدأ بالعمل!
2. إنّ القرآن يُؤكّد أن لا تُترك الدّنيا بذريعة الحصول على الآخرة!
3. عندما تُبلى بمصائب علينا أن نُساعد أنفسنا حتّى نُخلَّصَ منها!
4. إنّنا نُحبّ مَن يُغيّر أنفسنا إلى أحسن الأحوال فهو لا يُنسى أبدًا!

47 -- Identify the sentence that does not contain a maf'ūl fīh (adverbial of time/place):

1. أعوذ بربّي من عيوبي الّتي أراها اليوم في نفسي،
2. و نهيت الآخرين أمس عن تلك العيوب،
3. يجب أن نكون محتاطين في ملامة الآخرين دائمًا،
4. لأنّنا لا نعرف ماضيَ الآخرين و لا نعرف مستقبلنا!

48 -- Identify the sentence that does not contain an emphasis of the verb (tawkīd lil-fi'l):

1. الكَون يُسبِّح ربَّه تسبيحًا،
2. فاذكُر ربَّك مع الكون ذكرًا،
3. و احذر أن تكون الطّيورُ و الأسماك أكثر منك تسبيحًا،
4. و اذكُر بجوارحك ذكرًا حتّى تجد الأمن و الرّاحة!

49 -- Identify the adjectival sentence (al-jumla al-wasafiyya):

1. لا تعملوا عملًا تخافون أن يعلمه الله!
2. تجزّع العظماء آلامًا كثيرة في حياتهم العلميّة!
3. أ ليس في هذه الشّركة موظّفٌ لائق لحلّ المسألة!
4. يريد الرئيس أن يكرّم شخصًا أكثر شأنًا من الآخرين!

50 -- Identify the sentence that contains a hal (circumstantial complement) \underline{as a plural:}

1. شاهد النّاس أشعّة الشّمس من وراء الجبل متكوّنةً من ألوان مختلفة!
2. حصد الفلّاحون محاصيل كثيرة في الأراضي الواسعة فرحين!
3. كان الأولاد يلعبون في ساحة المدرسة مَسرورين من عملهم!
4. يساعد طلّابُ المدرسة هذا التلميذَ متكاسلًا في دروسه!

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51-- What are the qualities that God has placed in human existence, appropriate to the purpose and goalless creation, which indicate a deficiency?

• [(1)] Inclination toward God -- unawareness
• [(2)] Inclination toward God -- involuntariness
• [(3)] Awareness of one's future -- unawareness
• [(4)] Awareness of one's future -- involuntariness

52-- The noble verse $\langle$ وَ مَا أُبَرِّئُ نَفْسِي إِنَّ النَّفْسَ لَأَمَّارَةٌ بِالسُّوءِ إِلاَّ مَا رَحِمَ رَبِّي إِنَّ رَبِّي غَفُورٌ رَحِيمٌ $\rangle$ refers to what concept and which divine capital helps us in this regard?

• [(1)] Every human must be ready to fight the inner enemy -- the commanding self (nafs ammara)
• [(2)] Every human must be ready to fight the inner enemy -- the blaming self (nafs lawwama)
• [(3)] To fight the self, one must wait for divine mercy and forgiveness -- the commanding self
• [(4)] To fight the self, one must wait for divine mercy and forgiveness -- the blaming self

53-- Which belief does the creed of ``determinism'' negate, and what consequences does it bring?

• [(1)] $\langle$ قَدْ جَاءَكُمْ بَصَائِرُ مِنْ رَبِّكُمْ فَمَنْ أَبْصَرَ فَلِنَفْسِهِ وَ مَنْ عَمِيَ فَعَلَيْهَا $\rangle$ -- like paralysis and viruses, it removes vitality and social activity from the individual and society.
• [(2)] $\langle$ هُوَ الَّذِي يُحْيِي وَ يُمِيتُ فَإِذَا قَضَى أَمْراً فَإِنَّمَا يَقُولُ لَهُ كُنْ فَيَكُونُ $\rangle$ -- like paralysis and viruses, it removes vitality and social activity from the individual and society.
• [(3)] $\langle$ هُوَ الَّذِي يُحْيِي وَ يُمِيتُ فَإِذَا قَضَى أَمْراً فَإِنَّمَا يَقُولُ لَهُ كُنْ فَيَكُونُ $\rangle$ -- a group drowning in wealth and comfort is placed in hardship and misery.
• [(4)] $\langle$ قَدْ جَاءَكُمْ بَصَائِرُ مِنْ رَبِّكُمْ فَمَنْ أَبْصَرَ فَلِنَفْسِهِ وَ مَنْ عَمِيَ فَعَلَيْهَا $\rangle$ -- a group drowning in wealth and comfort is placed in hardship and misery.

54-- The harmony of human rights with the ruling system over the world -- which Quranic verse expresses this concept of the Sunnah?

• [(1)] $\langle$ قَدْ خَلَتْ مِنْ قَبْلِكُمْ سُنَنٌ فَسِيرُوا فِي الْأَرْضِ فَانْظُرُوا كَيْفَ كَانَ عَاقِبَةُ الْمُكَذِّبِينَ $\rangle$
• [(2)] $\langle$ وَ لَوْ أَنَّ أَهْلَ الْقُرَى آمَنُوا وَ اتَّقَوْا لَفَتَحْنَا عَلَيْهِمْ بَرَكَاتٍ مِنَ السَّمَاءِ وَ الْأَرْضِ $\rangle$
• [(3)] $\langle$ كَلاَّ نُمِدُّ هَؤُلاَءِ وَ هَؤُلاَءِ مِنْ عَطَاءِ رَبِّكَ وَ مَا كَانَ عَطَاءُ رَبِّكَ مَحْظُوراً $\rangle$
• [(4)] $\langle$ وَ الَّذِينَ جَاهَدُوا فِينَا لَنَهْدِيَنَّهُمْ سُبُلَنَا وَ إِنَّ اللَّهَ لَمَعَ الْمُحْسِنِينَ $\rangle$

55-- The belief in the ability of the Noble Prophet (PBUH) and the Imams (AS) to bring about temporal miracles proves the existence of partnership with God -- and which noble verse is indicative of this?

• [(1)] This ability comes from themselves -- $\langle$ لاَ إِلَهَ إِلاَّ هُوَ سُبْحَانَهُ عَمَّا يُشْرِكُونَ $\rangle$
• [(2)] This ability comes from divine will throughout -- $\langle$ لاَ إِلَهَ إِلاَّ هُوَ سُبْحَانَهُ عَمَّا يُشْرِكُونَ $\rangle$
• [(3)] This ability comes from themselves -- $\langle$ اتَّخَذُوا أَحْبَارَهُمْ وَ رُهْبَانَهُمْ أَرْبَاباً مِنْ دُونِ اللَّهِ $\rangle$
• [(4)] This ability comes from divine will throughout -- $\langle$ اتَّخَذُوا أَحْبَارَهُمْ وَ رُهْبَانَهُمْ أَرْبَاباً مِنْ دُونِ اللَّهِ $\rangle$

56-- Carefully examining the verse $\langle$ وَ الَّذِينَ جَاهَدُوا فِينَا لَنَهْدِيَنَّهُمْ سُبُلَنَا وَ إِنَّ اللَّهَ لَمَعَ الْمُحْسِنِينَ $\rangle$, what form of planning does it suggest for reaching true servitude and sincerity?

• [(1)] Motivating worship and servitude and knowledge toward God as the guide
• [(2)] Determining the quality and manner of an everlasting life by the individual himself in this world
• [(3)] Performing righteous deeds after faith and showing the path of continuing guidance by God
• [(4)] Responding to the call of truth through reason and moving in the path of servitude to strengthen acceptance of truth

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1. What did the Noble Prophet of Islam (PBUH) introduce himself as during the invitation, and what did he request from the great figures of other divine religions?
   
   1. [(1)] He brought a new religion and, along with religious leaders, called them to learn the Quran and embrace Islam.
   2. [(2)] He continued the path of all prophets and their successors called them to learn the Quran and embrace Islam.
   3. [(3)] He brought a new religion and, along with religious leaders, called them to believe in the promise of the Torah and the Gospel.
   4. [(4)] He continued the path of all prophets and their successors called them to believe in the promise of the Torah and the Gospel.
   
   
2. Considering the verses cited by the Noble Messenger (PBUH), what is the reward and proof of those verses?
   
   1. [(1)] $\langle$ Al-Mawaddata fi al-Qurba $\rangle$ --- the path and direction of movement toward God will be smooth.
   2. [(2)] $\langle$ Al-Mawaddata fi al-Qurba $\rangle$ --- he will be grateful for the goodness and kindness of individuals.
   3. [(3)] $\langle$ In Ajriya illa 'ala Allah $\rangle$ --- he will be grateful for the goodness and kindness of individuals.
   4. [(4)] $\langle$ In Ajriya illa 'ala Allah $\rangle$ --- the path and direction of movement toward God will be smooth.
   
   
3. What will human society witness when divine justice is practically established?
   
   1. [(1)] The worthiness to perceive the full manifestation of God and the existence of the last divine proof will appear.
   2. [(2)] The blessing of guidance and guardianship with the existence of divine saints will fully guide people on the path of salvation.
   3. [(3)] The earth will be filled with justice and the general public of society will be eager for the progress of knowledge and culture.
   4. [(4)] Security in a new form and after the curtain of occultation is lifted, Muslims will be saved from oppression and sin.
   
   
4. According to the narrations of the Noble Prophet (PBUH), if one acts upon which noble verse, a jurist will be their companion on the Day of Resurrection?
   
   1. [(1)] $\langle$ Aqimu al-Dina wa la tatafarraqu fihi $\rangle$ (2) $\langle$ Li-yudhhirahu 'ala al-Dini kullihi wa law kariha al-Mushrikun $\rangle$
   2. [(3)] $\langle$ La ya'tihi al-Batilu min bayni yadayhi wa la min khalfihi $\rangle$ (4) $\langle$ Li-yudhhirahu 'ala al-Dini kullihi wa law kariha al-Mushrikun $\rangle$
   
   
5. In the words of the Messenger of God (PBUH), defending the oppressed throughout the world is explained as a general duty, and what is our specific duty toward Muslims?
   
   1. [(1)] A cause of religiosity --- striving for the prosperity and progress of Islam in the world as much as possible
   2. [(2)] A requirement of being Muslim --- striving for the prosperity and progress of Islam in the world as much as possible
   3. [(3)] A cause of religiosity --- avoiding bad opinion toward Shia and observing hijab and chastity
   4. [(4)] A requirement of being Muslim --- avoiding bad opinion toward Shia and observing hijab and chastity
   
   
6. What is the most important factor in preventing foreigners and organizing social relations based on the principle of negation of domination?
   
   1. [(1)] Preventing foreigners from accessing rulers and exploiters of material and spiritual resources of society
   2. [(2)] The independence of Islamic society in various political, economic, and cultural fields
   3. [(3)] The formation of an Islamic government with a leader appointed by God
   4. [(4)] Precision in divine commands based on the prohibition of acting upon the orders of tyrants
   
   
7. In which verse has the phenomenon of fleeing from our destiny and any escape been pointed out?
   
   1. [(1)] $\langle$ Wa ma hadhihi al-hayatu al-dunya illa lahwun wa la'ibun $\rangle$
   2. [(2)] $\langle$ Wa laqad khalaqna al-Insana wa na'lamu ma tuwaswisu bihi nafsuhu $\rangle$
   3. [(3)] $\langle$ Fa-aqim wajhaka lil-Dini hanifan fitrata Allahi allati fatara al-nasa 'alayha $\rangle$
   4. [(4)] $\langle$ Wa ma khalaqna al-Samawati wa al-Arda wa ma baynahuma illa bil-Haqqi wa ajalin musamma $\rangle$
   
   

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64. This truth that $\langle$ liyajma'akum ilā yawm il-qiyāmah $\rangle$ is emphasized and confirmed in the noble verse, and God has commanded punishment for what kind of people?

1. [(1)] Being purposeful from a wise Creator – $\langle$ ẓālimī anfusihim $\rangle$
2. [(2)] Being purposeful from a wise Creator – $\langle$ 'alā al-kāfirīn $\rangle$
3. [(3)] No doubt in the truthfulness of the speaker – $\langle$ ẓālimī anfusihim $\rangle$
4. [(4)] No doubt in the truthfulness of the speaker – $\langle$ 'alā al-kāfirīn $\rangle$

65. The correct order of events of the second stage of Resurrection is which of the following?

1. [(1)] $\langle$ wuḍi'a al-kitāb $\rangle$ – $\langle$ ashraqat al-arḍu binūri rabbihā $\rangle$ – $\langle$ quḍiya baynahum bil-ḥaqq $\rangle$
2. [(2)] $\langle$ ashraqat al-arḍu binūri rabbihā $\rangle$ – $\langle$ wuḍi'a al-kitāb $\rangle$ – $\langle$ jī'a bil-nabiyyīn wa al-shuhadā' $\rangle$
3. [(3)] $\langle$ wuḍi'a al-kitāb $\rangle$ – $\langle$ jī'a bil-nabiyyīn wa al-shuhadā' $\rangle$ – $\langle$ ashraqat al-arḍu binūri rabbihā $\rangle$
4. [(4)] $\langle$ ashraqat al-arḍu binūri rabbihā $\rangle$ – $\langle$ jī'a bil-nabiyyīn wa al-shuhadā' $\rangle$ – $\langle$ quḍiya baynahum bil-ḥaqq $\rangle$

66. Considering the Quranic verses, after the arrival of people in Hell and Heaven, how do the angels describe them in order?

1. [(1)] $\langle$ fabi'sa mathwā al-mutakabbirīn $\rangle$ – $\langle$ fani'ma ajru al-'āmilīn $\rangle$
2. [(2)] $\langle$ fabi'sa mathwā al-mutakabbirīn $\rangle$ – $\langle$ ṭibtum fādkhulūhā khālidīn $\rangle$
3. [(3)] $\langle$ ḥaqqat kalimatu al-'adhābi 'alā al-kāfirīn $\rangle$ – $\langle$ fani'ma ajru al-'āmilīn $\rangle$
4. [(4)] $\langle$ ḥaqqat kalimatu al-'adhābi 'alā al-kāfirīn $\rangle$ – $\langle$ ṭibtum fādkhulūhā khālidīn $\rangle$

67. If someone wants God to inhabit their heart, what things must they be committed to?

1. [(1)] The heart must be bound to justice and freedom, and far from oppression and despotism.
2. [(2)] The phrase ``lā ilāha illā allāh'' must be walked in life practically.
3. [(3)] All activities that are carried out throughout life must be humane.
4. [(4)] The heart must be with God, whatever has importance, inward and outward, is human.

68. The Quranic command regarding eating pure and wholesome foods is specific to whom, and acting against it leads to which path?

1. [(1)] People – following the footsteps of Satan (2) Believers – following the footsteps of Satan
2. [(3)] People – following carnal desires (4) Believers – following carnal desires

69. From the perspective of Imam Sadiq (peace be upon him), what is the most influential element of invitation, and to which verse is reference made?

1. [(1)] Values – $\langle$ wa ltakun minkum ummatun yad'ūna ilā al-khayr $\rangle$ (2) Behaviors – $\langle$ wa ltakun minkum ummatun yad'ūna ilā al-khayr $\rangle$
2. [(3)] Behaviors – $\langle$ ya'murūna bil-ma'rūf wa yanhawna 'an al-munkar $\rangle$ (4) Values – $\langle$ ya'murūna bil-ma'rūf wa yanhawna 'an al-munkar $\rangle$

70. The submission of believers in the face of fabricated temptations — what is the root of this problem and what is the fruit of that verse?

1. [(1)] «wa faḍḍalnāhum 'alā kathīrin mimman khalaqnā tafḍīlā» – «faṣaghara mādonahu fī a'yunihim»
2. [(2)] «wa faḍḍalnāhum 'alā kathīrin mimman khalaqnā tafḍīlā» – «wa qad ja'alaka allāhu ḥurrā»
3. [(3)] «man kāna yurīdu al-'izzata falillāhi al-'izzatu jamī'ā» – «faṣaghara mādonahu fī a'yunihim»
4. [(4)] «man kāna yurīdu al-'izzata falillāhi al-'izzatu jamī'ā» – «wa qad ja'alaka allāhu ḥurrā»

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71-- Reflecting on the noble verse: ``And of His signs is that He created for you from yourselves mates that you may find tranquility in them; and He placed between you affection and mercy. Indeed in that are signs for a people who give thought.'' --- From which part of the verse are ``equality of man and woman'' and ``the result of marriage'' derived, respectively?

1. [(1)] ``min anfusikum azwajan'' --- ``litaskunū ilayhā''
2. [(2)] ``ja'ala baynakum mawaddatan wa rahmatan'' --- ``litaskunū ilayhā''
3. [(3)] ``min anfusikum azwajan'' --- ``la'āyātin liqawmin yatafakkarūn''
4. [(4)] ``ja'ala baynakum mawaddatan wa rahmatan'' --- ``la'āyātin liqawmin yatafakkarūn''

72-- The divine reward for a spouse who provides a suitable environment for the growth and upbringing of children in the family is stated in which noble verse?

1. [(1)] ``Rabbanā ighfir lī wa liwālidayya wa lil-mu'minīna yawma yaqūmu al-hisāb''
2. [(2)] ``waakhfid lahumā janāha al-dhull mina al-rahmati wa qul Rabbi irhamhumā kamā rabbayānī saghīrā''
3. [(3)] ``wa alladhīna āmanū wa ittaba'athum dhurriyyatuhum bi'īmānin alhaqnā bihim dhurriyyatahum wa mā allatnāhum min shay'''
4. [(4)] ``wa qadā rabbuka allā ta'budū illā iyyāhu wa bil-wālidayni ihsānan immā yablughanna 'indaka al-kibara ahaduhuma aw kilāhumā falā taqul lahumā uff''

73-- Considering the Quranic verses, which act of beautification is permissible and which is forbidden?

1. [(1)] ``mā zahara minhā'' --- ``akhrajahu li'ibādih'' (2) ``mā zahara minhā wa mā batana'' --- ``akhrajahu li'ibādih''
2. [(3)] ``mā zahara minhā'' --- ``wa al-tayyibāti mina al-rizq'' (4) ``mā zahara minhā wa mā batana'' --- ``wa al-tayyibāti mina al-rizq''

74-- Planning to advance the goals and civilization of Islam in the domain where the verse ``ja'ala baynakum mawaddatan wa rahmatan'' is realized --- how is this done?

1. [(1)] A sound belief in religion that causes self-confidence, reliance on God, and lasting stability.
2. [(2)] Recognizing the new world in order to correctly understand realities and choose effective methods.
3. [(3)] Individual self-improvement and enabling individuals and families to form a necessary foundation.
4. [(4)] Observing and protecting the family foundation as a barrier against the spread of many moral and cultural problems.