mohsen khoshfar

Regarding the belief of the People of the Book in Jesus under verse 159 of Surah Nisa, commentators of different parties disagree that the reason for this multiplicity of opinions is due to the reference of the two pronouns "beh" and "before death" in the mentioned verse. The opinions of the commentators are divided into six categories; which expresses the faith of the people of the book in Jesus before the death of Jesus or before the death of the book or in the Messenger of God at the moment of his death or in the Prophet of God and Hazrat Ali at the time of his death or the faith of all people in the Prophet of God in The time of return or confession of the children of Hazrat Zahra (pbuh) to the Imamate of their Imam is at the time of death; which was evaluated and analyzed with the descriptive and analytical method of the evidences and views of each category and considering that Jesus passed away, but the view that the people of the book believe in the time of the presence of Jesus (pbuh) and before the death of the Prophet in the era of the advent of Imam Zaman ( AJ) and the return of Jesus (AS) according to the context and other evidences; It was confirmed; And the views that refer to other members of the Ahl al-Bayt in terms of continuity and adaptation to the present

One of the symbols of Fatimiyya-Studies is the comprehension of sciences and knowledge left as a legacy by Lady Fatimah, which, like the profound words of the Prophet (PBUH) and the narrations of the infallible Imams (AS), serves as a guiding light for humanity. These truths originate from the eternal source of revelation and ultimately eloquence and rhetoric, the exposition of which holds significant importance. In this article, the intertextual relationships and rhetorical styles of the speech of Lady Fatimah (SA) in the Fadak Sermon are evaluated with a reliance on the perspective of the Supreme Leader. From the perspective of the Leader, this sermon, in terms of artistic beauty, resembles the most beautiful expressions of Nahj al-Balaghah (The Peak of Eloquence), and its revolutionary nature stems from the lessons of Lady Fatimah’s Fadak Sermon, in which she refers to the factors for its continuity. Based on the information obtained from this study, it became evident that rhetorical devices such as rhyme, pun (jinas), simile, allusion, metaphor, analogy, citation, etc., in the speech of Lady Fatimah, have been employed to strengthen meaning, create enthusiasm and motivation in the audience to listen to all the words, enhance clarity of meanings, empower speech, evoke emotions, and enhance the beauty and eloquence of speech for greater impact on the audience. In general, Lady Fatimah has used these rhetorical styles to explain the subject and create the necessary motivation in the audience. In examining the intertextual relationships; associative synthesis, complete substantive citation, partial citation, stylistic association, complete thematic or universal negation, partial citation, and parallel negation were discovered. The research method is descriptive-analytical, aiming to reveal the intertextual relationships and rhetorical styles of the sermon with a focus on the perspective of the Supreme Leader.

Conceptual metaphors - from the principles of cognitive semantics - in the Arbaeen Pilgrimage Book and the Nadba Prayer have a deep connection with each other, in such a way that paying attention to this metaphorical connection can bring a conscious and directional movement in action and from knowledge, love and Hosseini's obedience to knowledge And the love and obedience of Mahdavi will guide and clarify the high knowledge of Imamism, which is abstract, in a concrete form for everyone and show the uniqueness of this knowledge. Some of these metaphors, which have been explained in a descriptive and analytical way in the current research on Arbaeen pilgrimage and its comparison with the metaphors and themes of Nadba prayer, are: "Heir", "Captive of Karbat", "Final salvation from ignorance and delusion", "Light of guidance", "Guardian and maintainer of the column"; "pillar and support"; "Shelter"; "Sign and Word of Piety" "Signs of Guidance"; "The strongest handle and divine rope"; "Divine Evidence". These metaphors have illustrated the special position of Ahl al-Bayt, especially Imam Hussain and Imam Zaman (a.s.) in guiding people from different angles.

The narrative analysis approach is one of the innovative methods in qualitative research for various topics. This approach, due to its narrative nature and its non-restriction to mere description and argumentation, possesses advantages that necessitate its research and presentation in religious subjects. These advantages include attractiveness, practicality, and non-tedium for the general audience, especially the younger generation. Therefore, the appropriate application of the narrative analysis approach in Quranic and Hadith teachings is a theoretical consideration that this article addresses using a descriptive-analytical method. It elucidates the characteristics of this approach and demonstrates its manifestation through a case study on the topic of guardianship (wilayah) in the verses of Hajj (pilgrimage). This is because Hajj and guardianship have a close relationship, and guardianship is a prerequisite for the acceptance of all deeds and serves as a valuable criterion for their evaluation. In this study, by recreating a real narrative of the relationship between guardianship and Hajj, the applicability of the narrative analysis theory in Quranic and Hadith topics is proven. Reporting in the narrative analysis style, relying on religious sources, requires meticulous analysis, which in the case study of interest involved extracting and encoding 500 non-repetitive points in 20 general categories about guardianship and Hajj from explicit textual narrations, or through the linkage between narration and verse, or by extracting them from the apparent and hidden meanings of the verses. Some of these points are organized and presented in a narrative analysis format, following the chronological order of Hajj rituals, as a cohesive literary story that has been recreated and visualized to be accessible to the general audience.

Unity of Lordship (tawḥīd al-rubūbī) is one of the most important levels of monotheism in the path of servitude because most human polytheism is concerning Lordship. Thus, the Quran has used different methods to explain the Unity of Lordship among which the argument for “God’s creatorship”  - since it is believed by all – as well as “divine general guidance” are the most used and most important. Verse fifty of the al-Ṭāhā Chapter is the most comprehensive verse in this regard. Relying on that, the present article has compared the views of exegetes through a descriptive-analytic method with the aim to discover and explain the different types of arguments for Unity of Lordship and has arrived at findings that indicate four systems govern the world in proving divine Lordship, especially existential Lordship: the “agent system” based on the word rabbanā (our Lord); the “internal system” and “external system” based on the phrase “…He who gave everything its creation…” [20: 50] (Qarai translation), and the “teleological system” derived from “… and then guided it.” [20: 50]. These systems are based on proofs that are extracted from the context of the verse. These proofs are the following: three arguments for creatorship: Unity of Creatorship, the correlation between creatorship and lordship, the accompaniment of creation and management due to the harmony in the creation system; two arguments for guidance: the correlation between guidance and lordship, and the correlation between creatorship, guidance, and lordship. Thus, the context of the verse denotes generality, that is, that creation is for all creations and includes their existential guidance and there is no reason to limit the verse to meanings cited in some exegeses. The result of these comprehensive arguments is that the rabb (the managing owner) is only someone who has bestowed a specific existence to each thing according to its interests, benefits, and perfection and has guided it toward the purpose of its creation.

One of the important schools in the history of Imamiya interpretation is the School of Interpretation in Isfahan, which is considered one of the most influential schools in the history of interpretation, and understanding its interpretive methods is of great importance. The achievement of a correct interpretation of the Quranic verses depends on the recognition of the interpretative methods used by the interpreters. In this article, through a descriptive-analytical method and a careful study of the interpretative methods used by the interpreters of Isfahan, the methods used by these interpreters for dealing with narratives have been explored. The results of the research indicate that the interpreters in the School of Interpretation in Isfahan use various methods for explaining and illustrating the meaning of the verses, including explanatory narratives, narratives supporting the literal meaning, narratives supporting the intended meaning and the interpreter's interpretation, narratives about the virtues and status of the surahs, narratives that are consistent with the Quranic implications, narratives that reveal the interpretation of the verses, preference for a narrative meaning over other opinions, combining narratives to illustrate the intended meaning, and reconciling or disregarding conflicting narratives due to differences in their levels.

One of the most effective things in human life and destiny is"Knowledge of the Imam" especially the Imam of any time.Therefore, under many verses, Infallible Imam  explained their characteristics and position in different ways. One of these methods is the metaphorical expression of interpretive narrations about imams, including Imam Mahdi. In the realm of semantics, the conceptual metaphor of light and its functions (sun, day, moon, star, constellation, door star, meteorite)for the Prophet, by transferring tangible spaces to unfamiliar spaces, opens new windows of knowledge about the Imam of the age in human vision.The present research, with the same approach,after examining more than350 verses and interpretative narrations under them and extracting and categorizing conceptual metaphors,with descriptive-analytical method, has opened various windows of the description of the Prophet's guidance, which has been the focus of attention in many metaphors, until the dimensions clarify and conceptualize it, dimensions such as: being divine, inherent and permanent, inability to deny the presence of the Prophet, surrounding all objects, extension of the cause of connection between God and creation, all perfections leading to the Prophet, Formative and legislative, comprehensive and ultimate leadership, paving a quick and easy path for the Taliban to lead, ending the darkness and removing the darkness and anxieties and dispersions, preserving and surviving the religion, creating life, growth, hope, security, unity, etc. This depiction of the guidance of Imam Mahdi opens the way and custom of life for the aspirants of the light of her guidance to find happiness in this world and the hereafter by following the shining sun of her existence.

Although mockery and humiliation with speech and action may seem reprehensible and contrary to human dignity, but by referring to the Qur'anic teachings and examining the relation of mockery to God Almighty, we can see that the nature of divine mockery is different from human mockery. Detention and punishment from God is not only reprehensible; It is necessary. Therefore, in answer to the question of the quality and manner of divine mockery in examining and following the sayings of the commentators of the sects, which was done in a descriptive-analytical way, it became clear that the truth of divine mockery cannot be considered the same as all the tools and consequences. And it must be interpreted in some way.  And it must be interpreted in some way, ineffectual mockery of the hypocrites, the tradition of spelling and spelling, the abomination of apostates, the difference between the results of the hypocrites' actions and what they have done in the world, and so forth. The commentators have tried to explain this .It is said that divine ridicule will also be both in the world and in the Hereafter of منافقان; in the world, by destroying them, they are suspicious of them and in the Hereafter with a painful vengeance that includes them; the mockery of Allah will be realized.

One of the upbringing aspects of the Qur'an is the growth of human talents to reach the age of the advent of Imam Mahdi. Surah Saf, as one of the mosabbahat of the Qur'an, contains many Jihadi upbringing topics. Therefore, the researcher tries to discover the upbringing methods of this Surah by using the strategy of database textual method. In this research, by using of data analysis, open coding, pivotal coding, and finally selective coding with the Jihadi approach have been done. One of the most important Jihadi issues of this Surah is the duties of the educator, i.e. benevolence and forgiveness of the educator which helps the educated to achieve his duties, i.e. knowing the divine lordship by the factors of upbringing, i.e. jihad, determination, and hard work, until the imminent conquest and journey to God will be achieved with great insight and victory. The jihadi upbringing methods of this surah are based on the revival of religion and the publication of the word of truth. In order to achieve happiness and guidance of the educated, the principle of monotheism and resurrection and worship is the basis of this divine jihadi upbringing, which arises from the best divine religion, the religion of the Prophet of Islam, which can be achieved through jihadi upbringing methods of evangelism and removing obstacles such as infidelity, immorality, and ignorance. Finally, the jihadi upbringing model of this surah is drawn.

Statement of the problem: 

The promise of the victory of the Islamic religion's values in the history of humanity over pseudo- values and anti-values is explicitly stated in the Quran. The phrase "It will be revealed to the entire religion" is repeated in three verses, including verse 33 of Surah Towbah. now Questions such as how will Islam prevail? When is this promise? What conditions are necessary for such a victory? arises.

In response to these questions, the present research aims to do a descriptive-analytical investigation of the viewpoints of Fariqin commentators by using commentary books and comparing it with Imam Khamenei's thought

There is a difference between the commentators on how Islam prevailed. Some have seen it as objective victory with Jihad and others as victory with logic and reason. At the time of the fulfillment of this divine promise, there are many opinions; including at the beginning of Islam or according to many narrations from the Fariqin, it will be at the time of emergence; But Imam Khamenei believes that this approach that one day Islam will prevail and we should wait for such a day is from a correct direction and from a direction to isolate Islam and its goals and isolate it to individual life, but whenever Islam is isolated And if the isolation is removed, like the Islamic Revolution, it will implement its logic and justice, and its followers will be bound to it with faith, belief and struggle, the victory of Islam over all disbelief and atheism will be realized, and the perfect example of that is the time of the appearance Imam Mahdi (Ajl Allah Ta'ala Al-Sharif).

Commentators have expressed different views about those who are the referents of Divine promises in verse 55 of Surah al-Noor and each of them has usedvarious arguments to prove his opinion. Using a descriptive-analytical method, in this study, their comments and arguments have been collected and criticized. The findings show that in determining the instances of the promised ones in this verse, the commentators of two Islamic sects have generally adopted two approaches: specification of certain individuals or times and generalization. In other words, in the first approach, some of them have considered a specific group or time as the purpose of the promise in this verse; some Sunni exegetes have introduced the Two Scholars (Abu Bakr and Umar) or the four caliphs as the intention of this verse or have commented that this verse will be fulfilled on the Day of Resurrection. Still, in this study, their arguments were rejected. On the contrary, some Shiite commentators have limited the purpose of this verse to the household of the Prophet (Ahl al-Bayt) or the time of reappearance of Imam Mahdi (AS); this comment does not seem to be correct too, and instead of an exclusive referent, the reasons of these Shiite exegetes indicate the most perfect instance for this verse. The second approach also suggests that, unlike the first category, some of the exegetes of the two Islamic sects not only have not regarded this promise to be specific to a special person or time but also believed that whenever the conditions of faith and good deeds arise, this promise will be fulfilled. By examining their evidence, in this study, this view was preferred as the correct one. So, the innovation of this article is related to collecting all the comments in this regard and rejecting the popular Sunni view as well as suggesting that the famous Shiite perspective is comparative and not interpretive. In other words, the popular Shiite view isn't the explicit purpose of this verse; instead, it is the most perfect instance of the meaning of this verse. Also, the preferred view of this study, more than the famous Shiite perspective, can create unity between Shia and Sunni.

Social crises cause various problems in society. Knowing their dimensions and characteristics is the first condition for managing those crises. In the history of different periods and societies, divine prophets have sought to prevent or control social events and unrest. Since the period of prophethood of Prophet Moses was faced with many events and social crises, the present study aims to establish the management components of Prophet Moses in solving social crises with the data method and using the method of thematic interpretation, and to present the management model of Prophet Moses. × to deal with social crises. This aricle has been modeled with the analytical descriptive method, after deriving from the verses related to Prophet Moses and relying on the Tafsir al-Mizan and Tafsir Noor. In the extracted pattern, things like: "foundation" such as God's companionship in any situation and invitation based on vision; "Principles" such as kindness and creating an emotional relationship with the audience; "Methods" such as verbal, emotional and practical methods; "Crisis-creating factors" such as pride and selfishness and following deviants; "contexts" such as ignorance and the tendency to idolatry and the existence of deviants; "purpose" such as creating readiness to respond to the call of responsibility and guidance of the people, reforming and fighting decisively against the deviant line were found, and as a result, the relationship of these findings ,such as the relationship between "foundations, principles and purpose", the relationship between "methods, factors and contexts", is explained in the model

The present research has been carried out with the aim of analyzing the content of Abdul Ali Halabi’s narration qualitatively following Prop’s morphology. The question is what the morphology of Abdul Ali Halabi’s narration is? The findings of the present research show that the morphological models can be compared and adopted to Halaذi’s narration and the extraction of these models leads to the fine analysis of the society at the time of appearance. In this narration, the expressions of acts of departure 21 times, recognition 20 times, the act of heroism 18 times, reports 12 times, and acts of evil 11 times have been mentioned. Departure refers to Imam’s and his followers’ quickness in action in migrating and having plans against the enemy. Recognition demonstrates the misguidance of the people of the age of appearance and the forgetfulness of the attributes of Imam of the time and his companions. The act of evil is indicative of the obstacles on the path and the stonewalling of the enemies against the establishment and spread of the rule of Divine justice. The opening scene of this narration reports an event that expresses a change and transformation in the society of age of appearance. This element along with departure and evil act demonstrate that these events occur as the result of the departures and enmity of evil characters.

The way of person’s views death has an effect on his destiny. By transferring tangible and recognizable spaces to unfamiliar spaces, new windows of the Qur'an's epistemological concepts are opened in human vision; For this reason, it is necessary to examine the broad conceptual metaphors of "death" in the Qur'an and hadiths. Directional metaphor and embodiment metaphor are two types of conceptual metaphors in which this semantic approach about death is well evident. In the studies done on the verses and words of Amir al-Mu'minin with the descriptive-analytical method, "death" in words such as “death, appointed term, meet Allah, left, etc.", has been conceptualized in different forms of directional and embodimentmetaphors, and aspects such as certainty and nearness of death, being difficult or easy, transience of life, surrounding death and not having a way to escape from it, suddenness, pervasiveness and influence have made tangible; Among the directional metaphors are near and far, inside and outside, up and downand return; Metaphors of the embodiment are also: the inside and outside of death as container metaphors; Food and drink (intoxicating, with taste and color), water (smelling water and swirling sea), dark cloud, gift, door and bridge of death are material metaphors and all kinds of embodimentmetaphors. In the center of these metaphors, two different faces of death have been reflected in relation to different people and situations: a beloved face for believers and the friends of Allah, and a violent and disgusting face for unbelievers.

Human behavior is constantly following their beliefs and worldview. In economic societies, human beings make economic decisions and act according to their beliefs and intellectual principles, and the economy that governs societies is not separate from their thoughts and ideas. The intellectual and theoretical underpinnings of the teachings and behaviors of economics and the worldview that governs them are the same doctrinal foundations that the subject of these teachings is the Almighty God and His attributes, the universe, humans and society. In this study, those divine teachings that have an effect on human economic behaviors in the field of production, which is the same belief in monotheism in production, are considered from the perspective of Imam Ali (A.S). To achieve this goal, the effect of belief in monotheism in production has been expressed by quoting some narrations of Imam Ali (A.S) according to the declaration of the second step of the Islamic Revolution. In the Supreme Leader's order in the declaration of the second step of the revolution, the issue of the economy has been mentioned as a key and decisive point in the Islamic society. Also, from the studies and researches done in this research, it can be concluded that the monotheist human-being in this school in the field of production believes that it is possible to orient the production goal, pay attention to work and strive for production and create economic security in production. The value and productivity and regularity of women in production made progress in production. It also developed and organized the agricultural, industrial and trade sectors by creating security in employment and by expanding productive employment in production.

The narration of “Ahmarain” is one of the narrations that has been narrated in Shiite and Ahl al-Sunnah hadith compilations albeit with some differences in expressions ascribing to the Holy Prophet (P). There was no comprehensive explanation found about the concept of narration among Shiite research. This article seeks to provide precise semantics of the Shiite narrations of this hadith by descriptive method and textual analysis and considering different narrations of the two major Islamic sects. It was possible that the great similarity of the narrations of the two sects would strengthen the unity of the two narrations, but the existence of some points shows that no convincing reason can be presented for the unification of the two narrations. However, paying attention to both narrations leads to the exact semantics of the Shiite narration of this hadith and the correct meaning of the narration is that “The destruction and downfall of the women of my ummah is due to two red things (in terms of preponderance [taghlib]): the gold and thin and body revealing clothes same as the destruction and of the men of my ummah is in leaving Divine and religious sciences and teachings as well as the accumulation of worldly assets that lead to sins”

This research seeks to present the discovery of the pedagogical model of Surah Hadid,based on the teachings of the Holy Tafsir Al-Mizan. So, the grounded research methodhas been used and the result is the extraction of 110 concepts, 30 components, and 11pedagogical dimensions. In this regard, first by referring to Tafsir Al-Mizan, data werecollected to achieve the research model, and then the data were analyzed, including opencoding, axial coding and selective coding, and then their results were presented in twopedagogical models. In this article, Surah Hadid is discussed with a pedagogical approach;Because Islamic pedagogy is one of the most important and major parts of Islamicteachings and the philosophy of the prophets’ mission and is the basis of the pedagogicalduty of the divine guardians and trustees and educators of the Islamic society. Thepedagogical dimensions identified in Surah Al-Hadid in the Tafsir Al-Mizan include theduties and characteristics of a trainer and trained ones; One characteristic of a trainer inthe educational and pedagogical system is that the trainer should be wise and the mostimportant duty of the trained ones is his/her obedience. Every pedagogical process hascontent in a way that plays a fundamental role in the manifestation of human pedagogythrough the process of belief and worship, and the basis of human pedagogy is organizedfrom ontological and anthropological dimensions. Applying encouragement as a tool forgrowth and promotion as a method of pedagogy has a prominent role and the principle ofmonotheism (Tawhid)-centered and hereafter-oriented are among the important principlesof pedagogy. Among the effective factors in pedagogy, security has the most importantrole in human pedagogy. One of the most important internal obstacles that prevent humangrowth and achievement of perfection is arrogance and then a haughty spirit. The goal isthe point that every pedagogical process seeks to reach. The goals include the ultimategoal of pedagogy; It means reaching the worship of God and believing in His Oneness(Tawhid). Ultimately, achieving a peaceful life is the most important result of a commonworldly and otherworldly pedagogy. These identified pedagogical dimensions haveformed the final model of the research.

The verse {He said, Our Lord is He who gave everything its creation, then guided it} (Taha / 50) is one of the key verses of the Qur'an in the field of ‘Tawhid al-Ruboubi’ [monotheism in terms of Ruboubiyyet]. The correct interpretation of this verse, like any other verse, depends on attaching to and mastering the rules of interpretation. One of the necessary sciences for interpretation is "the science of reciting the Qur'an", which plays an important role in interpretive interpretations.In this research, with a descriptive-analytical method, an attempt has been made to clarify the role of differences in recitation in the interpretation of verse 50 of Surah Taha by examining the interpretive sources of the two sects. For this regard, the two famous and unpopular readings of the verse and the interpretive work of each have been compared, criticized and studied, and by relying on the arguments and criteria of critique of differences in readings, including literary rules and contexts, etc. as well as reviewing and applying the interpretations of both recitations, one of them is preferred or rejected. In this verse, there are two different readings (famous and unpopular) in the word "khalaqah" [created him]. As a result of these two readings, different combinations are considered for the verse, which also lead to different interpretations. Among these combinations, it is better in terms of the two objects of the verb "a’ta" [gave] in the verse, respectively. Among the meanings, considering the generality of the verse is more consistent with the context. Hence, these two readings are closely related to each other, which is reflected in their comparison in their interpretation. These include: validation of recitations, rejection of an interpretive commentary in unpopular recitation due to its incompatibility with famous recitation, preference of popular recitation over an unpopular one using the standard of Arabic literature, combination of interpretive meanings in both recitations, critique of misinterpretations in the development of both readings, expanding the meaning of the verse with different recitations and confirming an interpretive commentary in a certain recitation.

Al-Fajr Surah was revealed in Mecca and like many other Surahs of Mecca, its verses are short, shocking, full of content and with many warnings and sermons; One of these addresses is ﴿یایتها النفس المطمئنه﴾. The commentators of parties have expressed different views on the meaning of the self - esteem soul and the application of this concept to external examples. The present article has dealt with the descriptive-analytical method in studying the views of the commentators of the parties on the abovementioned subject, in line with which different statements have been made about the "confident soul", each of which refers to one of the characteristics of the confident soul and all of them the same literal meaning; That is, peace of heart returns without anxiety or residence after anxiety, and it also reaches eight instances, some of which are Hamza, some Habib ibn Adi, some others Abbas, Prophet’s uncle and some of the Messenger of God a group of Imams. Hussein and his Shiites or those who believe in the guardianship of Ali and in contrast to a group of people consider the verse as "the first caliph" and "the third caliph".

Ignorance is a way that is not limited to time and place. It is a communal nature that can occur in any place and at any time. Presenting ignorance's characteristics is very important because by taking those characteristics as a model, one can be aware of the existence of ignorance in that society. For this purpose, in this research, an attempt has been made to provide a model of the ignorant society, based on the teachings of Nahj al-Balaghah, by using the data-based strategy. Based on the extracted data and codes, if the community refuses to accept the divine guidance, anxiety occurs in its beliefs, it goes astray in recognizing God. Also, it does not follow the divine authority and the true Imam, indeed it will drown in ignorance, even if that society is at a high and progressive level of science, industry, and civilization.

The verse 22 of Anbiyachr('39') seeks to prove the oneness of God. It is mentioned in theological books as the argument of tamānu`. In this article, with a descriptive-analytical method, we deal with the issue of the role of grammar in understanding this theological verse. Understanding the verse depends on the meaning of the concept, and the inseparability of the condition and its answer, which is obtained through the knowledge of syntax. The findings of the research are: the relationship between condition and its answer and the relationship between the two in the holy verse and on the other hand, the one-sided requirement between the multiplicity of gods and corruption and Ibn Hajibchr('39')s view of impossibility of the conditional sentence in this noble verse and meaning-erceiving from the verse, it all occurs by the role of grammar. The word "illā" as a modifier capable of omission is merely an emphasis on its modified noun (āliha). In denial of the plurality of gods, "illa Allah" is not of any effect and this syntactic analysis has been effective in strengthening philosophical interpretations.

Hamed Abu Zayd, a contemporary scholar, believes that the message of the Quran can only survive through interpretation. In his view, the verses of the Islamic rulings should be interpreted in a modern way; From the development process of the Islamic rulings in the age of revelation, a message can be deducted through which modern rulings can be obtained. Since every understanding of the Qurchr('39')an must be disciplined, it is necessary to examine the discipline of Abu Zaydchr('39')s interpretation. The present study attempts to follow the Abu Zayd’s rules of interpretation; his Hermeneutic principles and his criterion of interpretation. According to the results of the research, some factors cause misinterpretation: in the fundamentals if one neglects the authorchr('39')s intention, or if he believes in the historicity of understanding, etc.; In the method, the legibility of the message resulting from the evolution of the rulings can lead to misinterpretation. Finally, in the criteria, the conformity of new rulings with the message that stem from the development process of Islamic rulings must be observed. However, the two criteria of linking meaning with content and paying attention to different contexts of speech can restrain the extreme reading of the text.

Knowledge of the Imams (as) as the narrator of the Qur'an on the teachings of the Qur'an and the purposes of the verses and their analysis and explanation according to human needs, as well as the importance and special place of typology of narrations in the interpretation of the Holy Qur'an and the need to know the views and scientific efforts of the past. The article deals with the importance of how the typology of verses and narrations of Mahdism is explained in the interpretation of Atiab al-Bayan. Since the commentator Atiab al-Bayan has considered the views of theological narration in his interpretation, he can have a theological-narrative style; This issue doubles the importance of this study in the issue of Mahdism, which is also theological-narrative. The study of the typology of Mahdism verses in the perspective of the interpretation of Atiab al-Bayan is in two general axes of appearance and interior; This means that there are several examples in all external axes, but in the esoteric dimension, examples can be obtained in various aspects of interpretation, Jerry and commitment.

Soft power is an emerging term in the world’s political literature. In political science, various definitions have been given to it, mainly by the Western scholars. In the scientific atmosphere of the Islamic Republic of Iran, these definitions have also overshadowed the scientific atmosphere. What is necessary in the meantime is to redefine the nature of this power from the perspective of the noble Qur’ān as a text that expresses the word of God. With a qualitative analytical-descriptive textual approach and with the ijtihadi method of interpretation of the noble Qur’ān, this article has answered the question regarding the view of the noble Qur’ān on the nature of the desired soft power from the Islamic point of view. In conclusion, this research found that, contrary to the Western definitions, the nature of soft power, from the noble Qur’ān’s point of view, not only includes influencing the target community through attraction, but also includes the deterrent power, as well as areas of soft bait and soft threat. Soft power, on the other hand, is not a two-way relationship between people and societies, but a three-way relationship in which God on its main side, is the sole absolute power of the universe. Also, the sources taken from the nature of the divine soft power in the noble Qur’ān are exclusively in the realm of divine commands, and violating it causes the departure of the soft power from the aspect of being divine to being evil, and this is the fundamental difference in the desirability of the soft power. The last point is that the components of the soft power that are taken in its nature are both material and spiritual, contrary to the Western definition which pays special attention to the material factors.