Cognitive linguistics is one of the newest categories of linguistics that has established a relationship between language and human thought, and includes various theories including conceptual metaphor, image schemas, etc. The theory of image schemas, developed by Lakoff and Johnson, examines the ways in which meaning and perception are derived from and relevant to our physical experience. The human mind understands the meaning of schemas without the need for complex processing and training. In other words, in an image schema, sensory experiences are mapped to conceptual structures, and they can be used to talk about abstract domains. The present descriptive-analytical study aimed to investigate the meaning of image schemas of the Holy Qur’an. For this purpose, using Johnson's theory, the image schemas of Surah As-Saffat were extracted and analyzed. The results indicate that the highest frequency is related to the force schema (53%), and the frequency of the transformational schema (24%) and the spatial schema (23%) are almost the same. This is in line with the purpose of this Surah which is informing about the hereafter and giving a warning to the servants of God. Also, in the spatial schema, the preposition "fi", repeated 15 times, and in the transformational schema, the preposition "ila", repeated in nine cases, had the highest frequency. These schemas have been created to help the readers better understand non-empirical concepts, such as heaven, hell, infidelity, faith, reward and punishment, the power and will of God, and so on.

Phonetic stylistics, as one of the branches of stylistics, has an important position in linguistic research. Based on the descriptive and analytical method, the present study has studied the stylistic analysis of Surah Saffat from two phonetic and lexical levels in order to examine the most prominent phonetic and lexical aspects of the mentioned Surah, such as the nature of the letters and the frequency of its repetition, rhythm, puns, and syllables used in it. The findings indicate that phonetic elements such as repetition, rhythm, puns, etc. as examples of phonetic elements, play an important role in conveying concepts and meanings. From the lexical point of view, the use of sound masculine plural from with high frequency and past verbs in baab-e-taf'eel has been more effective in the Surah. And finally, both sounds and words are in line with the topic of the Surah, which is the expression of God's monotheism and the punishment of polytheists.

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.

Verse 130 of Surah al-Saffat: “Peace be upon Eliasin” is one of the verses in which there are disagreements in readings and interpretation. This verse, according to the common reading and seven readings from the 10 readings, i. e. Ibn Kathir Makki, Aasim, Hamza and Kisā’ī Kufi, Abu ʻAmr Basri, Yazid Makhzoumi and Khalaf Bin Hisham Baghdadi is read as “Eliasin”. However, three readings of the ten readings, i. e. Nafiʽ Madani, Ibn Amir Dimashqi and Ya‘qub Hazrami have read it as “’Al-e Yasin”. In interpretive traditions, “’Al-e Yasin” and “Eliasin” has been referred to Elias the prophet, Elias and his followers, the household of Muhammad and Idris the prophet. This article, in a descriptive-analytical method, while examining the interpretive opinions and criticism of the evidences and texts of the traditions, in which the phrase has been referred to Idris, the followers of Elias or Al-e Muhammad, has shown that according to the context of the verse, only Elias the prophet (AS) can be the referent of “Eliasin”.

Repetition plays significant rhetorical and cognitive roles in the holy Quran. Quranic repetitions can be classified into verbal, semantic, and verbal- semantic types. These repetitions sometimes occur regularly and immediately in successive verses, sometimes in one Sura with regular intervals, and occasionally in two different Suras. The present article deals with verse refrains repeated with regular aesthetic forms in the Quran. Giving it the name of “Quranic refrain”, the present article seeks to present it as a beautiful literal form peculiar to the Quran distinguishing its position among similar literal forms. In Quranic verse refrains, after verses or a part of the Sura, a verse or a phrase is repeated in a particular order, giving the Sura a harmonious and elegant feature. Stating wise and aesthetic points of Suras, the present article seeks to study the quality of these repetitions in seven Suras i. e. al- Rahman, Mursalat, Shuara, Qamar, Saffat, Naml, and Kahf.

The author, based on the verse 78 of Sūrat al-Ṣāffāt that God mentions the good name of the prophets, states the sense of benefaction in human nature and he knows it as the good works motive such as endowment of property and the establishment of charity institutions that its effects remain after death. Desire to preserve the good name and enjoy the reward of good deed, are conscientious reasons and inner reception on the survival of the soul after the death of the body because if human assumed himself nothing after death, he paid no attention to good or evil reputation while everybody wants to stay well-honed and praised after death and enjoy the rewards of their good deeds.

The present paper, using a descriptive-analytical method, is an attempt to evaluate the characteristics of the Imamate of Jesus (a). In this research, the characteristic of Divinity is inferred from the syntagmatic of the words istifa, ijtiba and mulki azim from the verses of the Qur'an about his Imamate, and the component of guiding to the divine command is clearly based on the verses of the Qur'an; Because according to verse 113 Saffat, which divides the descendants of Abraham into the well-dowers and wrongdoers, and regarding the verse 124 of Baqarah, it can be seen that the covenant of Imamate has reached the well-doers sons of that Imam, including Jesus (a); Because given the covenant not reaching well-doers, the division mentioned would be in vain. In addition, regarding paying attention to the affairs in detail accompanied with his paitience and certainty in his time and  his office as the just judgment in the age of duhur, the ground to prove the components of his Imamate will be ready.

Asim is one of the readers of the Quran in the second Islamic century and Hafs is one of his narrators.In current century, reading of Hafs from Asim has become the most common reading among Muslims but this reading, with all its importance and popularity, is not free from some grammatical and morphological doubts. Some examples of grammatical problems in this reading which have provoked the objection of a group of grammar scholars, are as follows:1-"Baynakom" in Surah al-An'am2-"La Nokazziba" in Surah Al-An'am3-"Fa Atalia" in Surah Al-Ghafir4- "Qilihi" in Surah Az-Zukhruf.5-"Arbao" in Surah An-Nur6-"La yahsabanna" in Surah Al-Anfal7-"Lamma" in Surah At-TariqMoreover, These examples have been criticized according to the morphological rules:1-"Qarna" in Surah Al-Ahzab2-"Soedu" in Surah Hud3-"Thummalyaqta'a" in Surah Al-HajjThe present research aims to show the importance of grammatical and morphological rules in criticism of some aspects of the reading of Hafs from Asim by examining the above ten examples. Based on this, it becomes clear that the reading of Hafs cannot be considered beyond criticism.

In the analysis of a literary text, its important components and how those components function in the text can be discovered. In this article, which is the result of an extensive research on Surah Ahzab, this Surah has been examined as an independent and complete text based on the rules of literary text analysis.The central theme of Surah which has been determined according to the rules of text analysis, is obedience to God and the Messenger, and therefore the key word of the Surah is obedience. The purpose of this surah is to reform the lifestyle of the believers in the shadow of obedience to God, the Messenger and those who are purified from impurity. In this research, after examining each context and determining the subject and key words of each context, the central topic of the surah and the key word of the surah have been determined, then the contexts of the surah have been analyzed using the keyword obedience. The researches conducted in Surah have not analyzed this Surah in such a way so far, and for this reason, it is considered an innovation for this research.

In the interpretive approach of "Surah unity" and "Surah as a continuous unit", the surahs of the Holy Qur’an have a coherent and regular structure, so for a better understanding of each surah, attention should be paid to its overall spirit and structure. With this approach, it is possible to discover the coherent and harmonious connection between the verses of the Surah, and through the examination of the text and the verbal, literary and content connections of the Surah, its structure can be obtained, and by extracting the central theme of the Surah, it can interpret its parts. In order to understand the inner image and geometry of the Surah with this holistic and structural approach, first of all, the verses should be divided into paragraphs. In this article, "Surah Fatḥ" is first divided in a new way (regardless of the content of the verses and only based on verbal signs), then the contextual paragraphs with thematic unity are grouped as a "chapter" and finally, the central theme of the surah is extracted. All stages of segmenting, chaptering and extracting the main topic of the Surah are based on the principles of paragraphing.