میثم خلیلی

The current research with the title "Interpretations of the Story of Moses on the Subject of the Manifestation of God" tries to deal with the mystical aspects of the story of Prophet Moses in mystical interpretations, focusing on the subject of the manifestation of God to Moses on Mount Sinai, using descriptive and analytical method. The story of Prophet Moses has had a significant reflection in the interpretation texts, especially the interpretations and mystical texts, and the commentators have pointed out in detail many parts of this story in the interpretation of the verses that are related to the life of this prophet. The findings of the research show that the story of divine prophets in the Holy Quran is one of the most important pillars of Islamic mysticism to the extent that if the presence of divine prophets in mystical interpretations is ignored, it will be difficult and perhaps impossible to explain mystical thoughts and teachings. What can be seen in the story of Prophet Moses in mystical interpretations includes a complete course of life, which shows both the universal and experiential dimension of the knowledge and spiritual evolution of Moses, as well as the subjective and intuitive dimension. The accuracy of mystical interpretations makes it clear that some mystical interpretations are so immersed in mystical concepts as if they had no belief in real and superficial concepts, and it seems that this method is not very compatible with the method of the Ahl al-Bayt (peace be upon them).

The book "Al-Qara'at" written by Ahmad Ibn Muhammad Ibn Banisar is one of the oldest books in quoting distorted narrations and 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 "Al-Qarayat" is dedicated to the narrations of distortion, it is necessary to examine the authenticity or inaccuracy of these hadiths. This study seeks to examine and document the documentary and content of the narrations of the book "Al-Qara'at" under the verses of Surah Yasin by adopting a descriptive-analytical method. The findings show that out of the fourteen narrations of the following verses of Surah Yasin, seven narrations are distorted. The narrations of reciting the phrases of "Sanktub" instead of "and Naqtab" under the twelfth verse, and reciting "Lamstaqr" instead of the word "Lamstaqr" under verse 38 of Surah Yasin, are weak in terms of evidence and in terms of content. .The original reading cannot be considered as a reason for failure to express meaning. In four narrations, with the same document, interpretive additions have been quoted, which are weakened due to the existence of "Ibn Hamza Batayani" in the chain of the document; It was considered as a Quranic text. The conversion of the phrase "Mamma la Ya'lamun" to "Mamma Yaklon" in verse 36 of Surah Yasin destroys the appropriateness of the verse and makes the meaning of the verse incomplete. The narrations related to Jari and the application and interpretation of the verse are also unrelated to the subject of distorting the Qur'an.

One of the important and accurate signs of waqf (in pausa) and ibtida’ (start-point) in the Holy Quran, the observance of which plays an important role in the correct understanding of divine verses, is the symbol of Waqf al-Lazim (Necessary Pause) i.e. "م". The role of this wagf, in addition to tajwīd (elocution) and correct-reading of the Holy Quran, can be found in the interpretation and explanation of the divine meaning of the verses of the Holy Quran. The present study seeks to adopt a descriptive-analytical method to examine the divine discourse in specific verses in the first chapters of the Holy Quran in the stage of propositional analysis, which is after the semantic and lexical analysis, and explain the role of this sign of wagf in better understanding divine verses. Studies show that most of the verses in which the necessary waqf is used are in the field of doctrinal issues. In case of non-observance of the necessary waqf, an incomplete and often incomprehensible understanding of the main divine purpose is obtained and in some cases, it leads to a blasphemous meaning. This has led to the necessary pause is considered as one of the most important signs of waqf and ibtida’ and a significant factor to get out of possible misunderstandings of the verses of the Holy Quran.

In the Holy Quran, the stories of many prophets are told in the form of stories. Including the story of the creation of Prophet Adam (PBUH) which has been narrated in various surahs including Surah A'raf. Quranic narrations and stories, including the story of Adam (AS), have served the educational and guiding purposes of the Quran without imagination and exaggeration. Based on this research, which has been written with a descriptive-analytical method and with the aim of structuring the narration of Prophet Adam (AS) in the second rak'ah of Surah A'raf (thematic list including verses 11 to 25 of this Surah) and Imam Reza (AS) statements (debates and interpretive hadiths) Is, the plot of Razavi (AS) and statements on the subject of the creation of Adam (AS) is based on the relationship between cause and effect, and the events of the story are closely related to each other. The angle of view in bowing in most cases is in the third person (omniscient) and in the first verse as the speaker is different. The point of view in the statements of Razavi (AS) is narrative because Hazrat as a person absent from the scene and the narrator, explain the story. The characters in the story, each with their own characteristics, are Adam, Eve, the angels, and the devil. According to Ruku, the actions of the story take place on the two main axes of Iblis and Adam (AS), both of whom disobey the divine command. The actions of the story in Razavi's statements are the narrator's question (knot) and the Imam's answers (solving the knot). There are conversations between the characters in the story that give the story a special artistic effect. Staging in both time and space helps the reader's mental imagination to make the story tangible. Each of the elements of the story plays a role with a specific educational purpose, which ultimately achieves the main purpose of the story, namely the guiding dimension

The most effective way of expressing and conveying concepts and ideas is to narrate and portray events in the form of a "story" that has several purposes. As one of the most important ways of inducing educational or historical concepts in the light of semiotics, the use of artistic or word-based techniques of narrative discourse is narrative discourse. The arrangement of the elements of a story in the form of art is an important tool for conveying ideas and signs to others. In this regard, this study analyzes the elements of the story of the flood of Noah (AS), which is one of the common stories between the two books of the Torah and the quran, by the method of comparative micro-analysis, and by using partial methods of semiotic-cognitive knowledge , Has analyzed it. The present study seeks to answer the following questions: 1- What are the elements of the story of Noah's Storm in the narration of the Torah (Genesis Journey) and the Qur'an (Surah Hood)? 2. What are the similarities and differences between the artistic structure of this story in the two narratives mentioned? Which narrative is more engaging, effective, guided and exemplary? There has been no similar research in this area so far. The result of the study of the subject under discussion is that: The cause-and-effect relationship of the 'pirang' constitutes both narratives which, in the Torah narrative, are based on the decision to destroy human beings due to regret of creation (cause) and the coming of the doom of the flood (consequence). ) And in the Qur'anic narrative is based on the disrespectful behavior of the people of Noah (as) to the doctrine (cause) and the coming of doom (consequence). Accordingly, both narratives are common at the consequence stage, but there is a profound difference between the two at the stage of the cause of the doom. The angle of view in the Torah narrative is in the unknown and in the Qur'an as a whole. The characters of the story, in the Torah narrative, are mostly based on natural features such as: age, wine, etc. Noah, but in the narration of the Qur'an beyond the various characters of the story, the guiding aims pursued. These goals appear to be expressed in characters such as Noah, Noah's people, and Noah's family. The doom-to-do action is a common occurrence in two stories that take place because of human disobedience. The purely one-sided and varied conversations in the story of Noah (AS), according to the Torah narrative, have been unattractive. In contrast, the varied conversations in the Qur'anic narrative of the story of Noah (AS) have been a factor in making it attractive. The timing of both narratives is linear; but in the Qur'anic narrative it is generally linear; but in the Torah narrative it is linear. The mountain is mentioned in both narratives of the place of the story, but the spatial range is introduced in the global Torah narrative, but the Qur'anic narration is limited to a particular region. In the story of the flood of Prophet Noah, each of the features of the story reflects a specific educational purpose that in the Torah, the worship aspect of this purpose was achieved only for Noah (AS), but in the Qur'an, besides Noah (AS) Each of the characters in the story pursue a specific educational goal that ultimately fulfills the intended purpose of the Qur'an.

One of the newest topics of Quranic study is the discourse genres in the language of the Holy Qur'an which can be examined from different perspectives, one of them is to recite the efforts of Traditional scholars. For example, study about Rokuat that includes verses related to an issue and is an old divisions of the Holy Qur'an and identified with«ع» in codices of quran. By studying the ordering of the verses in rokuat as a part of the revelation of a surah, we can extract the patterns of texturing and the text structure of the Holy Qur'an. The present article analyze surah al- baqara as a case study. Surveys show that the discourse genres in surat al-baqarah are as below: general patterns including semitic rhetoric (parallel construction, ring composition , mirror composition), numerical pattern, oppositional discourse (dual confrontation between faith and disbelief), the sequential pattern (the order of giving blessings to the Israelites), the logogenesis with example , the expression diversity(the response to the resurrection in the form of mention Three stories), stylistic patterns include the same expressive way in the verses of bowing (commands) and the beginning of the common verses of bowing; the patterns based on the speech genres contained narrative genre (the story of Adam and the narrations of the Talut and Goliath), and the legal speech(jurisprudence).

The theory of the "Qur’anic Twin Surahs" is one of the new efforts of Qur’anic science in proving the Qur’anic order. In this theory, the vast and essential relationship between the two Qur’anic surahs is considered. This research by using a descriptive-analytical method with the aim of displaying different kinds of relationships between al-Muzzammil and al-Muddaththir Twin Surahs, try to answer this question: “Is there any convincing evidence for this theory?” Accordingly, we tried to examine various verbal and semantic dimensions of these two surahs and the role of these studies is explained in a deeper and more accurate understanding of these two surahs. Studies show that a relationship such as the beginning and the end of the two surahs, common or close words and themes, the common addressing, the order to practice and the consequences of its departure, attention to the various dimensions of the Islamic society and so on strengthens the  structural symmetrical hypothesis of these two surahs. Most parts of the relationship between these two surahs are common subjects from different point of view in such a way that they complement each other.

Ashura incident can be discussed in various aspects. One of these aspects is the war cries (rajazes) recited by Imam Hussein’s (as)  companions on the battlefield. that the supporters of Imam Hussein (AS) during the battle spoke. War cry is a poem recited on the battlefield to show off one’s abilities and humiliate the enemy. The question under discussion in this study is what are the themes of resistance and stability in the war cries recited by Imam Hussein’s (as) supporters on the day of Ashura? Investigations show that the components of resistance and stability, such as patience and endurance, courage, fulfillment of obligations, accepting guardianship (Wilayat), and honor to lineage has been reflected in the war cries of the loyal companions of Imam Hussein (as) on the day of Ashura, such as Amr ibn Khalid al-Azadi, Jinadat ibn Hares ansari, Nafi’ bin Hilal, Qasim ibn al-Hassan (AS), Ali ibn al-Hussein (as), Abbas ibn al-Ali (as), etc. Considering that the uprising of Imam Hussein (as) and his faithful companions is considered to be the most important uprising against the oppressive government over the course of history, addressing the various dimensions of this uprising and, in particular, identifying the themes of stability and resistance in the heart of this uprising, seems essential. This study tries to draw the theme of resistance and stability from the epopees and war cries of Imam Hussein’s (as) companions on the day of Ashura by adopting a descriptive-analytical method.

Taziyeh is an effectual religious drama that contains elegy, eulogy, and lamentation in favor of the Ahl al-Bayt. Since al-Abbas b. Ali sacrificed his life in defending Imam al-Husayn, his taziyeh that dramatizes his character is very popular in Iran. It symbolizes steadfastness, staunch belief, and fidelity.

One of the verses that is believed, its occasion of revelation, is related to the guardianship of Imam Ali (a. s) is the 24th verse of Saffat (وقفوهم إنهم مسئولون). This verse emphasizes on the interrogating the people and their responding to the questions on the Day of Judgement. The question of the present study is: how does this ayah relate to the guardianship of Imam Ali (a. s)? This article, using a descriptive -analytical method, seeks to examine commentators’ views and the sayings of the narrators of both sects who consider this ayah as an evidence of guardianship of Imam Ali (a. s) and the necessity of the affection for him. Studies show that on the basis of interpretive and Qur'anic evidence, traditions of Infallibles (a. s), Companions and Followers, and also according to the context of the verse, the guardianship of Imam Ali (a. s) is confirmed. This explanation was quoted by some Infallibles such as the Holy Prophet (pbuh) and Imam Hassan Askari (a. s) and some Companions, including Ibn Abbas, and some Followers like Saeed Ibn Jobair. A great deal of Shi'ite and Sunni interpretations has been allocated to this verse.

One of the aspects of the magic art and the effect of the Holy Quran is the Quranic stories and their structures and intuitions. Thus, the most expressive means of conveying the concepts and ideas of God narrated and depicted in the form of story. In this research, a descriptive-analytical method was used with the purpose of writing the structure of the narrative of Dave Ibrahim (AS) and the people of Lot in the seventh genuflection of Surah al-Hud (the subject matter of verses 69-83 of this surah. The plot is based on the relationship of the cause and effect of the story which are closely related to each other. The perspective of bowing in most of the cases is in the third person, and the narrator (God) is surrounded by the story. The characters of the story, each of which has specific characteristics, are Abraham (AS), Abraham’s wife (PBUH), angels of gospel and doom, Lot (AS), the people of Lot (AS), and wife of Lot (AS). According to genuflection, the acts of the story are centered on two main tales of the story. The focus of the first plot is Abraham (PBUH), which is evangelized; the second focus of the second plot is Lot (AS), which angels convey to him the torment of his people. Dialogues have taken place among the people in the story, which brings a particular artistic peripheral to the story.

In Mamun’s house and in the debate with Merv’s scholars, Imam Reza (A.S) used 34 verses of Holy Quran to refer to the superiority of his descendant over his nation, and he took benefit of these verses in different ways during the debate. The methods he employed in the debate include interpretation of Holy Quran by the use of Holy Quran, referring to the context of revelation of verses, Jari and Tatbigh (the flowing and comparable nature of verses), stating instances of the verses and brief interpretations of verses. Imam Reza (A.S) cleared many obscurities of verses about Ahl al-Bayt (P.B.U.T.) using the approach of interpreting Holy Quran by the use of Holy Quran, proved the capability of Ahl al-Bayt in being the successors of Prophet Mohammad (P.B.U.H.) by referring to the context of revelation of verses, and attributed some verses to Imam Ali (A.S) through Jari and Tatbigh approach. Also, using the approach of instances of verses, he recognized Ahl al-Bayt as instances of Dhawi al-Qurba (literally meaning close relatives) mentioned in Holy Quran. Finally, by briefly interpreting such verses as “And warn [O Mohammad] your closest Kindred”, he considered the verse as an honor for the family of the Prophet. In this paper, descriptive- analytic research methodology is employed.

the verse 33 of the SuraAale-Emran, emphases the superiority of some of the divine prophets and their families. The question of the present article is about how this verse implies the superiority of "Aale-Muhammad (PBUH)" according to the views of the two main schools of Islam. This paper tries to investigate, by the descriptive-analytic method, the arguments of the interpreters from the both two main schools of Islamof the verse 33 of SuraAale-Emran in explaining the implications of the verse on the election of Aale Muḥammad (PBUH). Studies show that although the verse does not explicitly refer to "Aale-Muhammad (PBUH)", but according to the interpretations and narratives of the two main schools of Islam, as well as the evidences from the Quran, such as the verses 54 of Sura Nisa and verse 130 of Sura Sāffāt And narratives in which they used the term "Aale-Muhammad (PBUH) as interpretations of the verse", as well as the narratives that refer to specific Prayers to Aale-Muḥammad (PBUH), and ... this verse Indicates the election and superiority of the Prophet (PBUH) and his family, which is the in turn as "Aal" and the progeny of Prophet Abraham (AS).

Al-Hakim al-Nayshaburi's book al-Mustakrak `ala al-sahihayn contains a section on the merits of Imam al-Hasan and Imam al-Husayn. In it, a debate is recorded that took place between Yahya b. Ya`mar and al-Hajjaj b. Yusuf in which the latter attempted to cast doubt on Imam al-Husayn's being a descendant of the Prophet Muhammad. However, Yahya b. Ma`mar refuted al-Hajjaj's claims based on convincing Quranic proofs and authentic hadiths. The Quranic references are based on the SurasAl `Imran [3]: 61, al-Nisaa' [4]: 23, and al-An`am [6]: 84-85 as well as the hadiths in which the Prophet Muhammad maked reference to Imam al-Husayn as a descendant of his own.

Islamic historical texts have recorded strange and mysterious events that took place after Imam al-Husayn’s martyrdom. Such events consisted of mishaps and punishments that the enemies of Imam al-Husayn received in this world shortly after committing the Ashura massacre of Karbala. In other cases, they heard the jinns’ mourning in favor of Imam al-Husayn as well as some miracles performed by the holy and severed head of Imam al-Husayn. Collecting such mysterious events marked another noteworthy phase of post-martyrdom episodes. The present paper provides a collection of such events as recorded in Sunni works; it indicates that Sunni works recorded uniquely mysterious events that were absolutelyunprecedented.