fathiyeh fattahizadeh

A notable ruling within the Shia tradition is the acceptance of temporary marriage, known as "Mut'ah." The Kutub al-Arba‘a, (the four primary Shia hadith collections) contain around 137 narrations (excluding duplicates/ repetitions) that support the validity of Mut'ah, referencing verse 24 of Surah An-Nisa and detailing fifteen legal stipulations related to it. However, there are 11 disputed narrations that reflect two opposing perspectives from the infallible Imams (AS): one that encourages and another that discourages the practice of Mut'ah. Among these, five narrations advocate for it, while another five advise against it, and one narration outright prohibits it. These conflicting accounts have historically led to debates, prompting some scholars to classify temporary marriage as makruh (discouraged) under certain conditions, which has created significant confusion for many individuals. This research seeks to elucidate the position of the infallible Imams (PBUH) on Mut'ah by thoroughly examining these specific narrations from the Kutub al-Arba‘a. The analysis is divided into two segments: Isnad (chain of transmission) analysis, which scrutinizes the reliability of the narrators, the integrity of the transmission chains, and the trustworthiness of the sources; and Matn (content) analysis, which evaluates the textual coherence of the narrations using recognized hadith criticism techniques. The results indicate that, despite the weaknesses found in both isnad and matn among the narrations that support and oppose Mut'ah, a general framework for its permissibility can be established. This framework delineates the conditions under which Mut'ah is permissible and those under which it is not. A structural analysis of these narrations suggests that the Imams (AS) were providing a coherent framework regarding this matter.

In the classical view of grammar, modal structures are merely combinations of logical and homonymous operators with their root theme; however, the cognitive view considers the modal meaning of verbs an extension of their root-physical meaning. This research is a case study of three grammatical categories of “jaʿala,” “ʿasā,” and “laʿalla” in the Quran to explain the relationship between the root meaning and the modal meaning of these grammatical categories based on the force schema. The examination showed that the modal meaning of “jaʿala” is derived from the metaphorical extension of the root meaning of to build and to place; concerning God, it means the presence of sufficient force, and in relation to agents other than God, it refers to the lack of enough power. “ʿasā” and “laʿalla” have similar meanings and functions, and their modal meaning is derived from the root meaning of to do to the components of removal or absence of restraints and the presence of sufficient force (which, in human physical experience, is essential to acting) in a graded manner. Reference to the removal or absence of restraints approximates the meaning of “ʿasā” and “laʿalla” to possibility, and reference to the presence of sufficient force approximates their meaning to certainty.

Khair is one of the practical words of the Arabic language, the conceptual and examples of which are used in human life. Structural semantics uses the methods of Qur'anic studies to extract the latent meaning of the text from a network of conceptual relationships. The present research based on companion and successor relationships with a constructivist approach to lexical-semantic analysis seeks to discover the semantic components of good in the Qur'an. External emergence, especially in the position of action, infinite blessings of absolute good, both material and spiritual, heart belief, desire, dispersal, touching, finding, and clinging are the semantic components of "good" through relationships and in the axis of the substitution of pure obedience in science and practice, return to the main source of charity, the well-known good deed of reason or sharia, it includes expansion, restraining the soul from deviation, desire, revealing human purity, embodying deeds in the resurrection.

Three viewpoints have always been presented on the “authority of consensus on a single individual narration”: no authority of consensus, competence of reasoning, and obedient certainty in which only the original “moazariat” or exemption from punishment in cases such as ignorance of judgment and “monajaziat” or adequate judgment based on wisdom are taken into account rather than conformity with the facts. The theorists of “bibliographical analysis” and their critics both believe that on topics related to the “authority of consensus on a single individual narration”, it is necessary to overlook the subject of obedience, the difference being that “bibliographical analysis” sees obedience as opposed to realism and its use in measuring validity a source of perplexity in researching the Hadiths. The critics, however, basically deny the effects of obedience on the validity measure of the tradition and accept its subjectivity merely as the principle of referring to the tradition. By studying the different angles of these two viewpoints, the present essay shows that overlooking obedience in researching the Hadiths is not an easy task because the relationship between obedience and realism is one of concomitance, so that if obedience is excluded from all research settings on the Hadiths, it will no longer be possible to prove the legitimate validity of the word of the Holy Prophet (PBUH). Another fundamental drawback is that “bibliographical analysis” considers realistic validation a methodology for transforming the use of data on Hadiths in research from principles to historical, and subsequently the transformation of the process of validation from being “narrator-centric” to being “book-centric”. However, insisting on this change of usage does not only emanate from a lack of correct understanding of the place of obedience, but it is also based on the problematic immunity of the written word as opposed to the oral world. In methodology, it has also overlooked the thematic differences of the Hadiths.

“List analysis” apparently differs from the oral and written distinction and rejection of the oral tradition from the Shiite culture. Given the difference in learning from the newly written and their republication, this study presents a reading aligned with current understanding and classifies the fundamentals of this theory into two categories: 1) the immunity of the written text, and 2) effects of the process of learning hadiths under two sub-categories of number of narrators and the time lapse since the issuance of the nass. The outcome of the critical analysis of these fundamentals and the ensuing reasoning is, first, the immunity of the written text compared to the oral narration, and, secondly, lack of effect of number of narratives on the process of oral and written narration. For, despite the assumptions of this approach, first, the multiplicity of narrators provides more opportunities for obtaining hadith texts, and, secondly, it is not possible to claim the possibility of oral transmission in an earlier period and rule it out in a later period.

The theory of adaptation of the antichrist symbol to the Islamic-Shiite savior seeks to prove the complete conflict between the views of Islam and Christianity about the end of time. Considering the great efforts of the owners of this theory in developing this view in Christianity and Islamophobia and Shiaphobia in Western societies, it is necessary to examine this theory and explain its problems. In order to evaluate this theory, the book "Kamaluddin" from Shiite sources and the book "Revelations of John" from Christian sources were analyzed using the method of content analysis. The findings of the research show that, contrary to the claim, there are many differences between the Shia savior and the antichrist of the Bible, and a significant convergence and alignment between the Shia savior and the Christian savior. Among the methodological errors of this theory is the failure to refer to authentic traditions and authentic Shiite sources, and the selective presentation of supporting evidence and ignoring the opposing evidence. Also, this point of view is based on an imaginary interpretation of the Holy Bible and cannot be attributed to it just by a partial analogy.

Amir-Moezzi, one of the most famous Shiite scholars in Europe, divides the Imamiyya into two traditions: non-rationalist esotericists and orthodox rationalists. It was limited to reasoning only. As a result, belief in supernatural and esoteric matters, including theology and the miraculous forces of the Imams, belongs to the early Shiites, and this belief was rejected in the Baghdad school.In this study, Amir-Moezzi's claim about changing the concept of reason in the Qom and Baghdad schools was examined and criticized. Also, the narrations of the knowledge of the unseen and the supernatural power of the Imams in the two books "Basā’ir ad-Darajāt" and "al-Irshad" were analyzed and it was found that many narrations of the knowledge of the unseen and the power of the Imam have been designed in the Baghdad school. Also, by examining the theological opinions of Baghdad theologians, it became clear that their opposition to some esoteric teachings was not due to the supra-rationality of these beliefs, but due to differences in the acceptance of narrations, including the lack of authenticity of the single news.

Conceptual metaphors, as a cognitive process, have the potential to profoundly influence the culture of a society, serving as a reflection of its distinctive traits. According to the theory of "conceptual metaphor," the amalgamation of knowledge and culture gives rise to a unified concept. Therefore, conceptual metaphors not only have cognitive implications but also possess a cultural essence. Consequently, the origins of conceptual metaphors found within the Quran can be traced back to the age of Quranic revelation. This research aims to explore the influence of culture on the metaphors related to the Last Judgment. Specifically, it focuses on examining the legal-judicial system of the revelation era within its cultural context. The study investigates various aspects such as law and legislation, arbitration institutions, and claims processes during that era. Subsequently, the research analyzes how the cultural influence of arbitration manifested in the metaphors associated with the Last Judgment. The findings indicate that the Quran draws upon traditional cultural models to depict metaphors concerning the Last Judgment. It establishes new metaphors by establishing connections with its audience, while simultaneously endorsing and refining traditional models and dismissing inappropriate ones. Through the creation of fresh models, the Quran effectively conveys its fundamental principles to its audience. Thus, the metaphors employed to depict the Last Judgment not only reflected existing cultural models but also generated novel ones.

The story of Adam is a well-established story among followers of divine religions, which begins with the creation of Adam from clay, continues with his residence in the Paradise and ends with his and wife’s descent down to Earth, resulting in his bereavement from the world of heavens and marking the beginning of his life on the earth. This story has been narrated in seven surahs in the Qur’an8. While each interpretive approach provides its own special reading of Adam’s story, a review of Hadith-based research about the story reveals that a handful of narratives have been validated from evidential and argumentative points of view. A part of these narratives has only been validated from a specific evidential and textual point of view, while no such criticisms are provided of other narratives. Q.38:69 “I had no knowledge of the Highest Chiefs when they disputed (matters among themselves)” is one of the verses that engenders interpretive differences. This verse discusses an event in Mala’ A’la or a gathering of the highest and the most exalted angels, followedby a dialogue between God and the Satan (the Iblis), and the latter’s disobedience of prostrating Adam.

Methods and Materials:

This study fell under descriptive-analytical methods and aimed to explain the concept of ikhtiṣām  and elaborate on manners and qualities of verses related to the debate in the surah. Then, the study goes on to demonstrate interpretive documents and narratives on the verse as based on sources provided by Sunni and Shia sources. The study also sought to explore the reason behind the ikhtiṣām  and identify people or groups on both sides of the ikhtiṣām .This study used twenty-six narrative interpretations, 13 of which pertain to Shiite and 12 to Sunnite sources9. Another exegesis was provided by a Zeidi author10. The Qomi exegesis11and the Mosnad by Ibn Hanbal are among the oldest sources of the Sunni and Shia sources, which pertain to the narrative of the ikhtiṣām among mala' a'la. First, the text of the narrative provided by the Qomi exegesis was fully read and was then followed by other similar narratives.  Relevant hadiths with the same themes were considered, also. In addition to the narratives of ikhtiṣām case, the hadiths under the category of darajāt and kaffarāt were also examined.

Results and Finings:

Despite the well-established manner noted in verses of Surah Saad, the interpretive narratives of Sunni and Shia sources about ikhtiṣām among mala' a'la do not imply what has been referred to in the Story of Adam; rather, this ikhtiṣām has been attributed to other affairs as in darajāt and kaffarāt (narrative sources by Shia and Sunnis) and “the designation of a successor to the prophet” (Shiite narrative sources). The manner of verses of this surah is suggestive of four dialogues. A summary of these verses reveals that “You were unaware of what ensued a contention arising from immense news in the Heavens; as a result, you went astray and shall demand the punishment of those who misled you”.There seems to be a meaningful relationship between the so-called ikhtiṣām and Adam creation, following the mentioning of the story of Adam and Satan’s turning away from prostrating him, (Verses 71-85).A review of evidence suggested the evidential weakness of Qomi exegesis narrative. Qomi considers ikhtiṣām as concerning darajāt and kaffarāt and fails to provide a commentary on that. Narratives about what the prophet said about this surah and the ikhtiṣām and what kinds of questions Muslim asked are lacking.Following Barghi’s Mahasin, the oldest book concerned with darajāt and kaffarāt (without links to the narrative of ikhtiṣām among mala' a'la) is Sheikh Sadouq’s Man lā Yaḥḍuruhu al-Faqīh12. The narrative shows that explaining darajāt and kaffarāt is part of the prophet’s advice and recommendations to the Commander of the Faithful (Imam Ali). Sunni sources have also quoted narratives about darajāt and kaffarāt in different ways, though with minor differences. darajāt and kaffarāt are also noted under the category of the prophet’s advice to the commander of the faithful, as the oldest source about the said advice is attributed to Beihaghi’s narrative (1065), cited in Dalail un Nubuwwah13. Had the narrative of ikhtiṣām among mala' a'la been only quoted from the prophet (peace be upon him), it could have been transferred to Shia sources, also; however, Shia sources have cited this narrative through the infallible Imams, which is indicative of the narrative validity.

The validity and truthfulness of the texts could not be demonstrated; however, the date at which the surah was sent down, the manner of the last verses of the surah of Saad and the total of narratives with similar keywords reinforce the hypothesis that the narratives of the ikhtiṣām among mala' a'la refer to the contention between the opponents and the caliph designated by God. Meanwhile, by way of distortion, this contention was attributed to darajāt and kaffarāt; hence, the key theme of the ikhtiṣām narratives is understood as opposition to the caliph designated by God, the example of which on one day being Adam and, on another day, the infallible Imams.

In the Holy Qur'an, Almighty God has ordered His servants in the form of a directive, to trust in Him and mentioned the functions of trust in God in many cases. Examining the verses containing the concept of trust (tawakkul) in the Holy Quran shows that God Almighty has mainly explained the benefits and functions of trust in dealing with different individuals and issues and has mentioned many examples for it. Since the concept of trust is one of the ambiguous words in the Islamic education system and various definitions and functions have been expressed for it from the perspective of Islamic thinkers, it is therefore necessary to explain its functions in dealing with different people and cases from the perspective of the verses in an independent research. Also, the Holy Qur'an should be discussed, and the verses of the Holy Qur'an should be analyzed in this context without conceptual presuppositions and predetermined categories. In this research, an attempt has been made to analyze the verses of the Holy Quran by using the "content analysis" method as one of the interdisciplinary and text-based research methods to discover the functions of trust, and in the end, the comprehensive model of the functions of trust in God in facing different people and issues were presented.The findings of the research show that 31% of the verses involving the issue of trust (tawakkul) can be divided into five categories of dealing with infidels and polytheists, hypocrites, people of the book, wrong actions of Muslims, and divine judgment. The final result of trusting in God in these cases is the growth and evolution of man and salvation from the mentioned afflictions

The Islamic hadith, especially the traditions on the Sariyyah of the Prophet of Islam (pbuh), has been concerned by Western researchers for a long time. Also it has gained a wide scope of research during last decades. The article “The Murder of Ibn Abi al-Ḥuqayq” by Harald Motzki examines the traditions surrounding one of the Sariyyahs of the Prophet’s lifetime. The present critical-analytical research aims to show the strength and weakness of Motzki’s research. The importance of this issue ties to the necessity of preserving the original Islamic sources from the spread of some incomplete concepts based on more incomplete presuppositions. Accordingly, it concludes that Mutzki’s research includes some correct points, such as the scientific methodology and moderate approach to Islamic hadiths and some incorrect points such as basic, methodical and final problems as seen in the lack of Isnad (chain of transmitters), the lack of criteria and foundations for rijāl principles. The most important achievement of this research is to get a more analytical and detailed look at writings of one of the most prolific and prominent moderate Orientalists, i.e. Harald Motzki.

This study represents the Motion Event in the verb of going in the Holy Quran, based on the structure semantic network of the preposition الی /ila/(towards). This study aims to examine the verb of going and the preposition of الی (towards) on semantic network based on Tolmy’s Motion theory .In collecting said corpus, 88 verbs were extracted from verses consisting of the deep structure of the verb “going”; The relevant samples were collected and analyzed. The results showed that, the preposition ofالی has the most frequent usages. This preposition represents the end-destination concept, however, its usage is not limited in this sense. Also new concepts of direction (within, outside, high) and state (mental, physical) were encoded by this preposition. One of the results of this study, is representation semantic network of the position الی, which causes the existing knowledge of this concept in the Holy Quran to be promoted.

One of the best-known researchers of Shiism in Europe, Mohammad Ali Amir-Moezzi, has claimed that Imamate was an esoteric transcendental religion in the early centuries, and the belief in the supernatural powers of imams is attributed to the early Twelver Shiite tradition. However, in the mid-fourth century, as Shiite scholars turned to the Muʿtazilite School, this belief was rejected by the School of Baghdad. To assess this claim, we examine the hadiths on Imams’ “knowledge” cited in Baṣāʾir al-darajāt and hadith sources of the School of Baghdad, using the content analysis method. In the book Baṣāʾir al-darajāt, nearly half (fifty-seven percent) of the content about knowledge is on “knowledge of the hidden.” It also turns out that the School of Baghdad, just like the School of Qom, accepted Imam’s “knowledge of the hidden.” Books affiliated with this school cite many texts on the subject, except that certain aspects of Imam’s “knowledge of the hidden” are only mentioned in Baṣāʾir al-darajāt. Hence, a drawback of Amir-Moezzi’s methodology is lack of full examination of certain Shiite sources of hadith and failure to take note of certain hadiths.

According to conceptual metaphor theory, abstract concepts are understood based on experiential concepts. There are many types of this kind of conceptualization in the Holy Quran. In this study, 129 verses related to the concepts of Satan / Iblis were studied with the aim of analyzing the pattern of conceptualization of Satan in the Qur'an based on the force schema that plays a central role in human physical experiences. Studies show that in the Quran, seven types of force schemas are used, and in addition, another type of force is introduced as the dominant directional force. The force scheme conceptualized Satan from two perspectives: 1- While Satan presents a powerful and dominant image of himself, God presents him as an ineffective source of power. 2- Satan leads man to obedience by showing ugly deeds beautifully, but the Qur'an, relying on man's undesirable experiences of getting lost, encountering obstacles, and losing balance, introduces Satan as the cause of similar consequences and a negative image. It creates undesirable in the mind of the individual/society from following the devil, which will prevent the tendency towards the Satan

The sermon of Al-Gharra is one of the long sermons of Imam Ali (pbuh) which has been considered by commentators and men of letters throughout history due to its eloquence and rhetoric and its excellent content. One of the most important questions in relation to this sermon is the discovery of the main subject and the purpose of Imam Ali in expressing these matters. Studies show that each of the commentators has considered a specific topic for this sermon and has explained it, including: piety, attributes of God, The story of man, avoiding worldliness, describing the resurrection, warning of the resurrection and so on. In this research, an attempt has been made to use the content analysis method and extract important categories of the text, the geometric structure of the sermon is explained and finally the main subject of the sermon is identified. The findings show that Imam Ali in this enlightening and eloquent speech sought to draw a roadmap for the salvation of human beings. For this reason, he first introduces man and his talents, then reports his present (worldly life) and future (hereafter life) status, and in this way, he has informed man of the opportunities and threats ahead, and finally the main solution of salvation, ie piety has introduced and explained its fruits. The pattern obtained from the analysis of the content of the categories of this sermon can depict the solution of salvation and happiness of human beings in the world.

One of the distinctive issues of Shia is Nikāh al-Mut’ah or temporary marriage. There are one hundred thirty seven narratives in Shia sources in which directly deal with the issue and present it in detail as well as its legal rules and conditions. Mut’ah, its legal allowance, and conditions are a sensitive area of disagreement in Muslim societies. Thus, we seek to explore the issue in Shia narratives through the content analysis method. In this regard, first, we recognize and extract twenty related titles and three hundred forty one subtitles of the issue mentioned in the narratives, and then we classify the data into three topics of Holiiat (allowance), legal conditions, and Hormat (prohibition) and analyze them qualitatively. The findings indicate that the legal allowance of al-Mut’ah is reflected directly or indirectly in narratives with high plenty of 97%. In addition, we interpret the narratives that forbid the Nikāh or fail to understand the rules of Nikāh in a way that avoids any misrepresentation of Islam.

Verse 34 of surah An-Nisa, especially in two parts; men’s supporting or in charging of women, and proposed Quranic three steps to facing women disobedience, has been especially considered by Islamic commentators and scholars. There is a tradition that many commentators have interpreted concepts such as “qawwamun” and “idribuhunna” in the verse according to it. In this paper, different versions of this tradition have been examined using the Isnad-cum-matn analysis method. The results of this study show that the wording of this tradition is late and the earliest version belongs to the late first century and is by Hassan Basri. The subject of the earlier commentators in expressing this tradition is the issue of retaliation of couples, the analysis of which depends on the concept of “qawwamun”. The analyses show that this retaliation is not related to the discussion of "idribuhunna" and approving or denying of the beating of women. It seems that this retaliation cannot be used as a basis in the analysis of verse 34 of An-Nisa. Also, according to other traditions that referred to the concept of “qawwamun”, it seems that the word “rȃ” is synonymous with “qawwam” meaning “protection”.

Imamate is one of the necessities of the Shiite religion and following the Imam can only be achieved with the knowledge of the Imam. Undoubtedly, the best introducing is the one which is done in the language of Imam Masoom (AS). In the Shiite hadith heritage, a letter attributed to Imam Sadiq (AS) addressed to the companions in all ages has been reported. In the present study, this letter has been dealt with by content analysis method. The results of quantitative analysis show that in a part of the letter, the keyword "Imam" has a significant repetition, which in most cases has been used to refer to the Imams (AS). Therefore, in the present study, by analyzing the content of the letter attributed to Imam Sadiq (AS) to the companions, an attempt was made to explain the view of Imam (AS) on the subject of Imamology. The results of qualitative analysis also indicate in the category of "Imamology", the issues related to the introduction of the Imam and the position of the Imamate, the attributes and duties of the Imam and the right of the Imam over the people have been expressed in a functionalist way, that means, according to the circumstances of the audience, the Imam had not been seek to prove the position of the Imamate or a complete description of the characteristics of the Imam, but put emphasis on, need of the companions, to the Imam, for benefit from the guidance of these nobles.

Among the remaining valuable works from Imam Sadiq (AS), there is a letter addressed to the companions in all ages, which paying attention to it and act on it had been emphasized by the Imam. In the present study, this letter has been analyzed quantitatively and qualitatively by content analysis method. Results of this study indicates  the Imam has the most emphasis on the word "obedience". Also the two issues of "communication with God" and "knowing the people of falsehood" are highly emphasized. The themes of this letter can be divided into two categories: epistemological and moral themes. In the epistemological section, In other words, doctrinal themes, considering the conditions of the addressees, issues related to theism, Imamology, and the cognition of people of falsehood have been expressed in a functionalist way in order to preserve the companions intellectual foundation. This functional view is also dominate in the ethics section, which consists of topics related to individual ethics and social ethics. As it can be said this letter is in fact the planning of practical principles and strategies for preserving and empowering the companions through synergy and unison.

The two concepts satan/Iblis are considered as the most important concepts in the Qur’an, as they have a major role in the system of guidance/misguidnce which is the main purpose of sending prophets and revealing the Qurchr('39')an. Providing an incorrect understanding can lead to a misunderstanding of the function of Satan in this system. This study tries to use the etymology by paying attention to the linguistic context of the Qurchr('39')an, to provide a clearer explanation of these two concepts and to examine the views of the lexicographers. It observed that the word "Sheitan" derived from "ŝtn" that means enemy, competition … coming from magic. However, despite emphasizing "ŝtn" as the source of "Sheitan", the lexicographers have emphasized the meaning of the root "ŝt" - deviate and turn aside- and have placed the focus of meaning on Satanchr('39')s own condition in being misguided. The combination of words in the meanings of enmity, discord, obstruction and magic with this word in the Qurchr('39')an confirms the results of etymological studies and shows that the focus of the meaning is on the effect of Satan on human misguidance and not his own condition. Regarding the word Iblis, the lexicographers have expressed two theories of derivation from the "bls" meaning despair or loanword in the meaning of mixed and inspector. Studies show that "Iblis" does not related to the meanings of mixed and inspector, but is a Greek word in the original sense of a liar and a special name for one of the Satans.

During the lifetime of Imam Ja'far Sadiq (a.s), theological debates and discussions were carried out quite often on various Islamic topics. Imam confronted with different thoughts of his era e.g. Zanadiqa and Mu'tazila. One of his debates was with Amr Ibn Ubayd Mo'tazili on the topic of imāmah. Thus, the present inquiry seeks to review the debate in the light of Norman Fairclough's interdisciplinary approach to critical discourse analysis. Classifying the debate's subjects based on the conditional context, I analyzed the points that imply aims and functions. The CDA findings reveal that Imam Sadiq's discourse is to clarify and Itnāb. In this debate, the main aim of Amr Ibn Ubayd is to bay'ah to Al-Nafs al-Zakiyyah (the oath of allegiance to the Pure Soul). Imam Sadiq (a.s) did not judge his view individually, but he criticized the origins of Amr Ibn Ubayd's thoughts on governing an Islamic society and indirectly showed they are not qualified to be employed in assigning a leader or caliph. Imam's main ideology is that Islamic governing rules are based on the Quranic verses and prophet's sunna. And these two principles are the prominent scales for choosing someone to be granted the caliphate. During the argument, Imam asked questions about the main features of a caliph by which he would abide, including the knowledge of economics, to practice justice, and effective management

Based on cognitive studies, human beings understand abstract concepts based on experiential concepts. The Holy Qur'an, as a linguistic text, has conceptualized abstract concepts, using ideas and modes of reasoning grounds in the sensory-motor system. Using cognitive linguistics, this study seeks to examine the pattern of conceptualization of Satan in the Qur'an based on the balance schema as a schema that plays an important role in integrating various aspects of human understanding and is seen in the conceptualization of Satan in the Qur'an. There are two models of conceptualization in the Qur'an based on the balance scheme: 1- Satan introduces himself as the agent of creating balance and complementing the balance that God has created for human beings and in this way man is led to follow him. 2- By attributing concepts such as "Fitna", "Rijz", "Rijs", "Nazgh", "Murid", "Khabt", and "Istifzaz", God introduces Satan as a disturbing factor of balance in various aspects of individual and social life, including human relations with God and the relationship between family members and members of society. Thus, by taking advantage of man's unfavorable experience of the imbalance he has experienced through sensory powers, God depicts the concept of Satan and following him in a very tangible way in human mind.

This study deals with the relationship between ethics and economics in the Holy Quran. The necessity of examining the issue is that in the present age, the issue of economics is the most important concern of human societies, while economic systems have generally distanced themselves from justice in economic behaviors and have fallen into the abyss of profit. Of course, the economic problems in Islamic societies are not due to the lack of a proper model of economic ethics in Islam, but due to its lack of complete and accurate implementation. The purpose of this study is to study Quranic propositions by content analysis method; it tries to explain how to achieve the most appropriate model of ethics in economics by analyzing Quranic data and focusing on the keyword "property". In this study, it was found that the Holy Quran deals with both individual and collective dimensions of ethics in economics and most of the concepts are related to the ways of spending wealth, the effects of love of wealth and valuation based on wealth, respectively.

The present study tries to clarify by comparing two of the most widely used manifestations of language in the Qur'an, namely "speech" and "word" based on the theory of conceptual metaphor, firstly, how these two concepts are represented by conceptual metaphor and secondly by the influence of this view. Focus on understanding religious propositions. The study of 173 metaphorical expressions related to The word"speech" and its derivatives," indicates that these two words in the Qur'an, using the same domains of similar origin and location, different domains of origin and movement, as well as two common destinations (creation and inevitable judgment) structuring. The conceptualization of speech has been done in the form of conceptual metaphors. In addition, since speaking is a human and experiential event for human beings, abstract matters such as the creation and certainty of divine judgment in the Holy Qur'an have been conceptualized with the help of words and speech in the place of the source of origin, which violates one of the principles of the theory of conceptual metaphor, The principle of one side.

The inseparable link between Nahj al-Balaghah and the Qur'an paves the way for the purposeful selection of themes in the propositions of Nahj al-Balaghah. In the present study, with the thematic intertextuality approach, the content exchange of the two texts of Nahj al-Balaghah and the Qur'an about the verse of guidance (Yunus: 35) is explained. The verse of guidance has been cited as one of the documents of Shiite theologians in order to prove the necessity of the superiority of the Imam. The point to consider in this verse is to determine the best example in guiding. The authors, relying on the descriptive-analytical method and thematic intertextual relationship, have observed the set of propositions of Nahj alBalaghah that have a content relationship with the verse of guidance. The results of the research indicate that the extraction of the thematic intertextual relationship between Nahj al-Balaghah and the verse of Ihtada plays a very important role in removing the ambiguity of the verse regarding determining the instance of "the most rightful in guidance". Based on the findings, as Amir al-Mu'minin Ali (AS) has been specifically introduced in the authentic commentary and narration books as the example of the verse of Ihtada, through the analysis of the intertextual interaction of Nahj al-Balagheh propositions with the verse of guidance, the process of correct understanding and interpretation of this verse is facilitated.