فهرست مطالب حسن خرقانی

Mercy and kindness is one of the attributes of the Almighty God, which negation of the pure Yazdan is like giving in to the imperfection, deficiency and non-existence in the realm of his existence. On the other hand, our belief based on the verses of revelation is that the essence of creation is based on God's compassion and kindness, and many verses of the Holy Qur'an remind us of many manifestations of His kindness. Among other things, honoring and respecting servants, favoring servants, covering faults, the method of preaching, giving good news and giving hope, warning, accepting repentance and delaying the punishment of servants prove this truth. This is despite the fact that many atheists, in their works and writings, especially in the virtual space, by inserting certain doubts, are against the truth of God's kindness and mercy, and by publishing their ideas on social networks, they try to present an image Fierce and terrible from God, they have believers. The present article, which is organized in a library method and a descriptive and analytical method; He tries to answer the doubts of atheists in cyberspace on this issue by explaining God's kindness and its manifestations in the Holy Quran.

Some sciences are the precursors of others And in Arabic literature, rhetorical knowledge that identifies the subtleties, styles and beauties of speech, are helpful to the knowledge that deals with texts and are the tools of their analysis and inference. Jurisprudence, which derives the rules of Islamic law from Qur'an and traditions, requires scientific knowledge and practical application of rhetorical techniques in the religious texts analysis. What can be useful are jurists' objective patterns in these techniques interaction method and how to use rhetoric in deriving commands. This article examines the rhetorical sciences application in jurisprudential interpretive reasoning with a descriptive-analytical method among jurisprudential interpretations and shows in practice how semantics, rhetoric and figures of speech are effective in this field. In semantics brevity, presentation and delay, in the science of expression, all its types, especially figurative expression, irony and exaggeration, are the items that have been shown to influence how to infer.

One of the topics raised in the knowledge of uṣūl or principles (Arabic: اصول) and studies of the Quran is “concise and explanatory” (Arabic: مجمل و مبین) which shows that some of the Quranic rhetoric need an expression to convey the divine purpose with all dimensions and aspects. Hence, there are ways to explain these concises. This article seeks to analyze and review strategies to explain the Quranic concises in the knowledge of uṣūl or principles (Arabic: اصول) and studies of the Quran by descriptive-analytical method. Examining the books of uṣūl from the past to the present shows that the knowledge of the uṣūl of the past has been better in this subject and there was a topic called “explication” (Arabic: بیان) in Usul works, which establishes a connection between explanatory with concise and it has become less prominent today. Attention in the works of uṣūl has been focused on the ways of expressing the verses and the words and actions of the Prophet(PBUH), but this circle is developed in the works of the Quran and relies on various circumstantial evidence in explaining the Quranic concises and there are many Quranic adaptations in them. The studies of the Quran and the knowledge of uṣūl or principles (Arabic: اصول) causes the growth and efficiency of each of them. It is necessary to discuss a new review and change it to “obscurity and explication” (Arabic: إجمال و بیان) and be adjusted in the fields of conceptual obscurity, applicability obscurity and practical obscurity.

Al-Jawāhir fī Tafsīr al-Qurʾān by Ṭanṭāwī and Tafsir-e Novīn by Moḥammad Taqī Sharīʿatī are two examples of contemporary scientific exegeses. The present article, using a descriptive-analytical method and library resources, identifies the merits and demerits of each of these interpretations by comparing and contrasting the scientific findings within them. It demonstrates how the objectives and living conditions of the interpreters have influenced the formation of their exegeses. By examining examples of scientific verse interpretations from both scholars and critiquing each interpretation, it concludes that Tantawi's goal is primarily to convey new sciences to Muslims, leading to the emergence of an extreme scientific interpretation that has distanced itself from the Qurʾān's educational and guiding objectives, resulting in foundational, methodological, and content-related issues. Sharīʿatī, by pursuing an educational objective, has facilitated the formation of a moderate interpretation, which suffers from fewer drawbacks and is more content-oriented. While articulating the scientific aspect of the verses, he reminds us of their guiding dimension, which has a monotheistic origin and destination, and portrays a general view of the Qurʾān's scientific miracle.

Metaphor theory is proposed in cognitive science. From the viewpoint of contemporary cognitive linguistics, conceptual metaphor is basically "understanding and experiencing" something in terms and phrases of something else. In conceptual metaphor, by establishing mappings between the two areas of origin and destination, an abstract or lesser-known thing is always understood based on a concrete or better-known thing. One of God’s methods of conveying meaning in the Holy Qur’an is using similes, similes, and metaphors. With the help of conceptual metaphor theory, we obtain a new analysis of the metaphorical language of the Quran and its connection with the Islamic worldview, according to which the conceptual metaphors of the Quran are an inevitable part of Islamic thought. These metaphors, like the traditional view, should not be considered mere literary crafts, but intellectual crafts that transform a person’s thought to give him a frame of mind in which he should look at the whole being, nature, man, and revelation. Charity is one of the Qur'anic topics expressed in the form of sensible to tangible metaphors. According to the place of charity in the Qur'an, the current research, using an analytical descriptive method, seeks to answer the following question: What are the conceptual metaphors of giving in the Holy Quran?
a. In the conceptual metaphor of verse 261 of Surah Al-Baqarah, the destination field; The truth of the act of spending in the way of God and hypocrisy in the cause of God over the origin field; A seed that is planted and gives 7 clusters, and each cluster contains 100 seeds or more, was written, and based on that, from the perspective of the Qur'an, giving in the way of God, trading with God and investing is safe, profitable, and wise, and it leads to the spiritual growth of man.

In the conceptual metaphor of verse 264 of Surah Al-Baqarah, the destination field; The truth of the act of charity with blessing and torture is like hypocritical charity without faith in God and the Day of Judgment and hypocritical hypocrisy over the origin field; Planting seeds in the soil sitting on a smooth stone that has been washed away due to heavy rain, soil and seeds and nothing but hard stone remains, was written, and based on that, from the perspective of the Qur'an, hypocritical giving: An unreasonable act with a reverse effect is associated with loss and damage, and investing in an economic bubble is an obstacle to the spiritual growth of man.
In the conceptual metaphor of verse 265 of Surah Al-Baqarah, the destination field; The truth of the actions of those who spend only for the pleasure of God and to reach a position of stability, and stability means sincere hypocrites, over the origin field; The high and fruitful garden that produces crops in any condition, was written and it was determined that from the perspective of the Holy Quran, sincere giving; It lays the groundwork for the individual and the community to benefit from the fruits of charity and causes spiritual growth and stabilization of self, peace, and mental security.
In the conceptual metaphor of verse 266 of Surah Al-Baqarah, the destination field; Destruction and suppression of the fruits of charity with curses, torture, and hypocrisy over the origin field; A garden full of crops with palm and grape trees and flowing streams, and an old and infirm owner with young and weak children, which a strong pressure like burning winds, will tear it apart and set it on fire, was written and it was achieved that almsgiving with begging, torture, and hypocrisy causes a lot of regret and deprives the heart of a hypocrite from spiritual growth in the light of almsgiving.

Storytelling is a successful method that the Holy Qur'an and the Prophets, peace be upon them, have used many times in their preaching work. In this article, as a model, the Qur'anic story of "The Cow of the Children of Israel", which is briefly mentioned in Surah Al-Baqarah and in detail in narrative and commentary books, has been selected and analyzed the dramatic elements in the said story. Finally, it is concluded that first of all, the Holy Qur'an has mentioned only a part of this story by melodious expression, so as not to deviate from the principle of guidance which is the ultimate goal of this divine source towards storytelling. Secondly, this story is mentioned only in Islamic sources and there is no mention of it in the current Torah and Bible. Thirdly, this story consists of at least seventeen elements of dramatic elements (plot, character, primary balance, inciting incident, plan, obstacle, conflict, suspense, tying knot, surprise, crisis, climax, dialogue, place, time, secondary balance and subplot ) has And it can be a suitable source for creating an artistic work. Fourthly, the most dramatic element that can be seen in the Holy Quran is dialogue and part of the conflict of the story.

The application of "حرث" to women in verse 223 of Surah Al-Baqarah brings up the issue of objectification of women and instrumentalization of them for the interests of men; Because based on the appearance of " نسائکم حرث لکم…", it is addressed to men that women are your fields. The idea that a woman is a parasite of a man from the view of Islam is incompatible with many evidences in Islam that emphasize the high dignity of women and consider their piety as the only criterion of human superiority between men and women. the question is to examine the point of view of lexicographers and commentators, This research considers the creation of the mentioned doubt to be due to the lack of sufficient knowledge of rhetorical points, the eloquent simile in Qur'an, which can be defended not only by using ancient literary perspectives, but also from the perspective of modern semantics. it is approved and admired in a favorable way. Because from this simile, prominent concepts such as the position and vital role of women in the survival and growth of the human race and the necessity of a man's special attention to her are learned scholarly.

Muḥammad bin Sa'ib Kalbī (d. 146 AH/ 763 CE) is one of the Shia commentators and controversial figures of the second century of Hijri, who compiled the most extensive commentary up to his time and many of his commentary traditions have been remembered in the hearts of commentators. This research deals with the methodology and typology of his interpretation with a descriptive and analytical method and deals with his views on Quranic sciences. The results indicate that his method of interpretation was general and comprehensive according to his time, and in understanding the meaning of the verses, he used the Holy Qur'an, the words of the Prophet (PBUH), the sayings of the Companions, the means of revelation, and even the words of the People of the Book. Kalbi interpretation includes various types such as giving examples for the verses, the dignity of the revelation, applying the verse or verses from the Qur'an to a person or people or events after the time of revelation, general interpretation of the verses, explaining the ambiguities, and jurisprudential interpretation and explaining the stories of the Qur'an. to be He has also made comments on topics related to Qur'anic sciences, such as cut-off letters, order of descent, Meccan and Medinan, abrogated and canceled, and recitations. In general, he is a key figure in the transmission of Quranic ideas to the periods after him.

Civilization is the emergence of a process of purposeful and systematic progress in one or more societies based on a clear way of thinking that takes a meaningful and disciplined form and brings the society to the desired destination. Therefore, civilization has a fundamental and deep relationship with religion, and the sending of divine prophets and their guidance shows this relationship. Examining the goals of the Prophets in the Holy Quran and their practical life shows the foundation of monotheistic civilization in order to generalize religious knowledge and human progress in material and spiritual spheres. This research is based on the assumption that in the story of Adam, peace be upon him, as the father of mankind, the capacities and frameworks of the first civilization are hidden, and paying attention to it will lead today’s confused man to the reconstruction of religious civilization. These capacities can be considered in two parts: internal and external capacities for the benefit of divine leaders and the religious community. The present article has extracted the civilization-building capacities in the Qur’anic biography and story of Adam, peace be upon him, with the analytical-descriptive method and using library resources, in order to present it as a model for today’s efforts in this field. The results show that the inner capacities of Prophet Adam, peace be upon him, include the benefit of divine knowledge and divine caliphate, knowledge of enemies, the ability to endure hardships, and repentance. This part is in connection with the external level of the story of Prophet Adam, peace be upon him, which includes the regulation of clothing, management of structures and religious rituals with the title of “son of Adam.

The holy Quran has drawn the spiritual and abstract concepts with the use of the symbol in a form of the material structures and creates dynamic and effective images in the addresses’ mind and it influences on human minds. One of the differences of the Quranic stories with other human stories is compatibility and meta-time modeling. The story of hazrat Musa (Moses) (p.b.u.h) as the most extensive Quranic tale contains the highest use of symbols. The function of the symbol is one the factors of the creating dynamic and compatibility and meta-time modeling of this story as the inward feelings and thought of the addresser has drawn attention to it during the history and it has attracted and allured him. Meanwhile studying whatness of the symbol this research answers this question how the function of the symbol in the story of hazrat Musa (Moses) (p.b.u.h) has made this story to be meta-time and it studies the stick being the symbol of displaying power, the Samiri calf being the symbol of deviance, Israelites’ complaints (grips) being the symbol of complaining and stubbornness, Asiya being the symbol of self-control and it defines the pharaoh of the exodus, Haman and Korah as three invalid (falsehood/ void) symbols of the political, religious (belief) and economic fronts.

The Qur'an is so advanced in rhetoric, eloquence, firmness of speech, expressiveness of expression, many innovations in the field of teachings and rules and other features that it is far from the reach of humanity And this miracle is eternal and eternal. One of the gaps in the research of miracles of the Holy Quran is the Surahology of Miracles. Considering that the border of the miracle of the Qur'an is a surah, it is necessary to identify the miraculous aspects of all the surahs of the Qur'an. In this article, as a case study, Surah Takwir has been selected and its expressive miracle has been studied. The question is, in terms of expression, what dimensions and subtleties does Surah Takwir contain that made it a miracle? Literary and linguistic studies in Surah Takwir show that this Surah is in four important axes of expressing miracles And it has many subtleties and subtleties that have taken it beyond the level of human speech: Coherence, word choice, music and illustration. This form of expression, along with the meanings of its miracles in the scientific and unseen dimension, plays a divine piece that human beings cannot oppose.

The infallibility of the divine prophets is one of the most important and major theological issues that the theologians of the two sects have proposed different theories regarding its nature, origin, principles, arguments and scope. Among these, the issue of the scope of the infallibility of the prophets from the perspective of the Holy Quran has been a fundamental and long-standing discussion that has been expressed through a number of theological schools, different opinions and views. In the meantime, Imami theologians have considered the realm of infallibility as maximum and other schools have mentioned different levels for it. Abu Mansour maturidi is one of the few Sunni theologians who is in agreement with the Imami Shiites and extends the scope of infallibility from considering, preserving, and communicating revelation; He considers the avoidance of sins and the attainment of obedience to be beyond, and considers it to be valid in the realm of forgetfulness and error. Although the supporters of the Maturidian school did not mention his view and chose another opinion, this view can be seen from his interpretive inferences. Using a descriptive-analytical method and using library sources, Abu Mansour Maturidi's views on the important contradictory verses of the infallibility of the prophets in the Holy Quran have been thoroughly investigated and Maturidi's justification for resolving this contradiction has been collected. The maximum realm proves the infallibility of the divine prophets from the point of view of Maturidi.

Layered stylistic is one of the structural and cognitive linguistic approaches that studies the various phonetic, lexical, syntactic, rhythmic and ideological layers to explain the hidden layers.The Holy Qur'an, as the only miracle text, has placed the phonetic layer and the letters' tune in its verses wondrously, which leads to the creation of beautiful and melodious verses for its audience.This delightful musical elegance has been revealed with a special luster in Jihad verses. In these verses, the arrangement and composition of the words which have rooted from Jihad along with the musical characteristics of the whisper and apparent letters have created special and fascinating phonetic effects in verses. The frequency of the phonemes used in these verses with the character of Jahr and Hams shows how the Holy Qur'an in a peaceful sphere with fluent melodies invites the Muslims to this (Jihad) divine duty.The present study with an analytical- descriptive method, based on the layered stylistics, studies the phono-semantic aspect of Jihad verses. The most important results show that phonetic and semantic congruence of letters and conceptual coordination of selected words have created beautiful images alongside hopeful tune, which remind the results of Jihad for the sake of God for any Muslim.

Culture is the unified system of human insights, beliefs, values and norms regarding basic rights of human beings which is accepted as the basis and the way of human's desired living; as unconsciously and unintentionally, it runs in all aspects of man's life; the outcome of culture is that man gains identity and it's manifestation can be seen in his actions in the course of history in the form of a system of knowledge storage.Jihad, in Islamic discourse, is consistent and strong effort in developing Islam and the Islamic community as a result of self-awareness and having direction towards growth which sometimes manifests itself in the form of developing Islam and its teachings among nations and fighting oppressors and sometimes in the form of hardware or software in fighting the invasion of the enemy to the borders of the Islamic territory. The abundant emphasis of the verses of the holy Quran on this issue shows its importance. Formation of the culture of Jihad in different parts of the present time society is a necessity which ignoring it is considered as ignoring intellectual and natural principles and turning away from the holy religion of Islam; and specially that doing research on this issue is not taken seriously by Quran researchers.The present article has tried to investigate and analyze the process of the formation of the culture of Jihad in the logic of the teachings of the holy Quran in its three stages of writing, i.e. explaining the concepts of "culture", "Jihad", and "the process of the Quranic culture of Jihad", using a methodological and consistent approach. Policy-making for each of the stages of this process in the society sets the ground for the formation of the value of Jihad. The present research is of basic-developmental kind. The unavoidable methodology of this issue is done through description, analysis, and consulting library and software sources.

The book "Readings" is one of the earliest books in quoting distorted narrations and is one of the most important sources cited by Muhaddith Nouri in proving the distortion of the Holy Quran. Considering that most of the volume of the book "Readings" is dedicated to distorted narrations, examining the correctness or incorrectness of these hadiths requires special necessity. By adopting a descriptive-analytical method, this research intends to study and critique the document and content of the narrations of the mentioned book under the verses of Surah Yasin. The findings show that out of the fourteen planetary narrations following the verses of Surah Yasin, seven are distorted. The narrations of reciting the words "Sanktab" instead of "and Naktub" under the twelfth verse, and reciting "Lamstaqr" instead of the word "Lamstaqr" under verse 38 of Surah Yasin, are weak in terms of document and in terms of content of this recitation. The reason for the inadequacy in the expression of meaning - can not be considered the original reading. In four narrations with the same document, interpretive additions have been quoted which are weak due to the presence of "Ibn Hamza Bataini" in the chain of the document; From the point of view of semantics, considering the inconsistency with the context and appropriateness of the verses, these interpretive additions cannot be considered as part of the Quranic text.The conversion of the phrase "Mamma La Ya'lamun" to "Mamma Ya'qlun" in verse 36 of Surah Yasin destroys the relevance of the verse

In addition to teaching divine guides in religious teachings to human beings, the Holy Qur’an also reveals the truths and secrets of the Universe. This forms the “scientific miracle of the Qur’an” and is a sign of its revelation. Surah Al-Takwīr is one of the first revealed surahs in which a sphere towards the enlightenment at the Ignorance Age along with explaining the Resurrection and Reckoning Day are referred. It speaks of cosmic affairs and depicts the events of the end of the Universe too. These verses are illustrative and glorious examples of the mystery of the Qur’an, while the adaptability of these verses to the modern phenomena has been led to misinterpretations. Applying the descriptive-analytical method based on the views of Qur’anic scholars, lexicographers and the context of the surah, this paper expresses the correct interpretations of the scientific verses of this surah and then criticizes misinterpretations. It proves that such interpretations are not compatible with the dignity and the context of the Holy Qur’an and the statements in the verses.

Answering suspicions requires knowing and applying skills, some of which are called scientific competencies. This article is organized in a descriptive analytical way and seeks to find scientific methods to answer the suspicions in Razavi's biography. By paying attention to the biography of the eighth Imam of the Shiites, it can be seen that these abilities are methodically divided into two categories: intellectual and narrative. According to the findings of this article, some of the methods that Imam Riḍā (as) used to respond to suspicions are:Citing the Holy Qur’an and the Prophetic Sunnah, attention to the origins and causes of suspicion, benefit from the arguments of rationality, argument of success and patience and division, methodological development, canceling the false requirements of suspicion, citing ideas accepted by the audience, sensitization of the rational, correct explanation of skeptical concepts and ideas and taking advantage of the correct history.

The apparatus and flow of suspicion transmission is organized from various components such as suspicion centers, grounds for creating suspicion, the raw materials of reasoning, the process of reasoning, and the procedures for transmitting suspicion. In the meantime, recognizing the causes and foundations of suspicion will play an important role in the process of responding to suspicions. In the form of a book that explains the underpinnings and backgrounds of the Qur'an, in addition to answering the cases of doubt, it has also paid attention to the causes and foundations of the formation of doubt. The present study, understanding the Qur'anic discourse on this subject, using exploratory-analytical method, has divided the aforementioned subject into two categories of epistemological causes and methodological foundations. According to the achievement of this article, cases such as insufficient cognition, superstition, following false traditions, applying false presuppositions and determinism are among the epistemological causes of creating doubts. Also methods such as incorrect analogy, incorrect induction, pursuit of similarities, methodological exclusivism, selective approach and following the misguided can be evaluated in the methodological sphere.

Responding to suspicions is based on cognitive foundations, which take the form of debate, debate, methodical two-way dialogue, and letter writing. Knowing the speech-behavioral methods of answering doubts in the Razavi tradition will be very effective in providing a suitable model of suspicion etiquette. Imam Reza (AS) using the principles and rules of Islamic ethics, accurate knowledge of the audience and the origins of creating doubt when faced with doubts, expressed answers that accuracy in them will be very useful to find his way in debate and answering. Was. Examples of these methods are: paying attention to the requirements of eloquence, strength of argument and reasoning, enthusiasm in the audience to seek rights, reassurance and persuasion of the audience, respect for thought and freedom of speech, defending the legitimacy of monotheistic religions against the front of infidelity , Effective warnings and avoidance of pests Accountability and debate. The present article seeks to find the etiquette of answering doubts in the Razavi tradition through descriptive-analytical research and using library resources.

The science of the exegesis is owed to the exegetes’ attempts which have interpreted and determined the Book of Almighty. Some of these exegeses have been vanished but the opinions of their authors in some of the verses have been remained. Of these groups is Abu l-Qāsim al-Ka'bi al-Balkhı who was a muʿtazilah theologian and exegete. This paper with analytic-descriptive method studies some of his opinions in the exegesis and it clears that he interpreted the Quran verses with the Quranic-rational method and he attached much important to know the intent of God for the linguistic sense (siaq) and interpretative nuances. Therefore, the aim of the words which was tested Ibrahim prophet (peace be upon him) is imāmah (Arabic: إمامه‎) which God completed and fulfilled. Also in sūrah al-Qiyamah (Arabic: القیامه‎), he put aside the well-known opinion and he thought that the meaning of the Quran is the recitation of his record. The intellectual and theological arguments in his resulting precepts have a special position and according to it he believes that Adam is Qibla and not being prostrated by the angels and Adam’s heaven being earthy and he does not believe in the World of Pre-Existence (Alam-e-Zar) and the intellects of human beings is the declaration of faith inthe Deity (God). And also the government and the vicegerency which are the covenant of Allah is not legitimate for the aggressors and disbelievers. Qiraʼat and fiqh al-Quran are of his exegetic chapter titles.

What is left of the Ahl al-Bayt of revelation with their expression is considered to be the most eloquent, the most eloquent and the most beautiful word after the Qur'an. Among these, prayer has a high status and the highest knowledge is embodied in the form of the most beautiful phrases with a well-groomed and stable order. The Joshan prayer is a glorious example of religious literature that teaches us how to communicate with God and recite him, and depicts the height of religious knowledge in the peak of beauty. In this article, we seek to answer the question of what is the literary and aesthetic level of the prayer of Joshan Kabir Dari and how original it is And with a descriptive-analytical method, we have studied the novel beauties in Jooshan's prayer, in the axes of repetition, punctuation, prostration, balance, observance of peer, contradiction and order And it was concluded that the prayer of Joshan Kabir is literary and beautifully extrinsic in terms of literature, and the divine attributes organized in it are phonetically and semantically completely integrated with each other. This sublime literature confirms the authenticity of this prayer and its issuance from the source of revelation and is closely related to the Qur'an.

Leadership in any society leads the society towards certain goals and draws a roadmap and designs intellectual and practical rules based on the desired (ideal) school. In the school of Islam, whose thoughts and teachings are based on the Qur'anic revelation and the prophetic tradition, leadership is the intellectual and practical authority and the objective embodiment of Islamic thoughts and teachings, and its director and promoter. Hence, it is an inevitable necessity, and on the other hand, because the orders issued by him are obligatory on every obligee (mukallaf, obligator), it demands different characteristics from other leaders. Since the age of messengerhood (mission), the issue of leadership has been constantly debated. On the other hand, each of them has exegeted the verses of the Qur'an according to their tendency and ability. This article, which is based on library sources and compares and analyzes the two interpretations of “Al-Muneer” and “Min Waḥy al-Qur'an” on the subject of leadership and its conditions, is a new subject that has not been found before. The political and jurisprudential foundations of these two Tafsirs (exegesis) are different and the conditions of leadership are different for each of them. The result of this descriptive study between the two interpretations shows that one emphasizes the reality of Sharia and the other the legitimacy of the current situation.

Creating a coherent and eloquent text requires the correct and accurate selection of each word and its correct placement in the context. Attention to all phonetic and semantic dimensions in his words is well observed. This article examines the role of phonetic appropriateness in the selection and arrangement of Qur’anic words and tries to answer these questions: How many phonetic proportions are in the Qur'an? And can this proportion be one of the dimensions of word choice? A review of the Holy Qur'an makes it clear that the appropriateness of words exists, both in literary formats and beyond and even with the use of the same phoneme in two words, the Qur'an identifies the two with each other and also with the phonetic texture of the text.

The main characteristic of the text is consistency. Among the connections which link the elements of a text is lexical consistency, including "reiteration" and "collocation", which is based on the semantic relationship between words. “Congruence” or murā'āt al-naẓīr is an instance of collocation, in which a collection of words exists that all are within a set and one semantic field. There is also collocation in opposition (taḍād), for it forms the association of meanings. This paper, based on the literary analytical method, aims at presenting the semantic harmonies of the words of Surah al-An'ām. The significant point of the verses of al-An'ām is fighting idolatry and calling for Monotheism. The issue of creation is broadly described by this Surah and the images of nature are reflected in it. Various lexical collections are also found about man and his organs, physical functions and activities, and man’s social life. Attributes and actions of God allocate a considerable share as well. It is proved through examining this surah that examples of congruence are much and are intertwined with oppositions. They produce images in harmony with the aims and pivot of the surah and prove its thematic correlation.