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The Āyāt Ghorar (Verses of Ghorar) are key verses of the Noble Qur'an that serve as a guide for interpreting many other Qur'anic verses. Among these prominent verses, Ayat al-Kursi stands out as the most distinguished due to its comprehensive content, emphasis in the narrations, and its popularity among the Qur'anic exegetes. The structural analysis of Qur’anic Chapters (Sūrahs) pertains to the explanation of the organization and connection between the verses, ensuring the cohesion and unity of the Chapter [Sūrah] as a whole. Just as the chapters of the Qur'an possess structural and thematic integrity, the verses themselves exhibit cohesion and thematic unity. Analyzing the internal structure of this noble verse, which holds a particular prominence and superiority over other verses and Chapters, leads to a more precise understanding of the verse and clarifies its primary purpose. This article, titled "Structural Analysis of the ‘Verses of Ghorar’" employs a documentary method for its data collection and a descriptive-analytical approach to examine the structure of Ayat al-Kursi on three levels: content structure, internal structure, and rhetorical structure in order to establish the harmony between the expression, meaning, and objective of the verse. The study concludes that, among all the verses and Chapters (Sūrahs) of the Qur'an, this verse holds a central and pivotal role. In addition to presenting pure monotheism (Tawḥīd), the verse demonstrates a strong and inseparable connection between its sentences, revealing the complete alignment of purpose, content, expression, and internal and rhetorical structure ultimately showcasing the miraculous eloquence of the verse.

The Quran is the primary source of Islamic faith, providing extensive guidance for its followers in personal and social realms. Acknowledging the existence of diverse social classes, the Quran addresses or admonishes various groups in certain verses. The aristocracy is one of the significant social classes in any society, as its behavior can have both positive and negative impacts. The Quran mentions the term "Mala" 28 times, highlighting it as one of the key concepts of aristocracy. This research aims to employ a descriptive approach, utilizing library research and lexical analysis of the term "Mala." It seeks to understand how the Quran narrates the interaction of this group with the prophets' call and how Quranic scholars have interpreted this narrative throughout history. Findings highlight the influential role of Raghib Isfahani in promoting the commonly understood meaning of the term "Mala" among commentators and other lexicographers. Furthermore, by examining Quranic verses, one can gain insights into the social status of this group, their behavioral characteristics, and the attributes attributed to them in the Quran.

In several verses, the Holy Qur'an warns the children of Adam about following and obeying the devil and introduces the Satan as the enemy of man. However, some biased people, citing some verses, consider the creation of Satan expelled from the divine door as the cause of man's misguidance and consequently the descent of torment [upon the earth]. This issue clarifies the need to explain and answer this doubt. In this article, with analytical-critical method and by reflecting on the meaning of the verses under discussion and their accurate interpretation and explanation, it becomes clear that the creation of Satan is not only purposeful and not for human misguidance, but also a means for divine testing and human perfection. The reason of giving Satan the respite is not also to mislead man, but as a result of his previous worships and the completion of his ordeal. The limit of Satan's realm is only temptation and he has no genetic dominance over man. Hence, Satan has dominion only over those who have accepted his guardianship not over the sincere believers.

Abrogation as one of Quranic sciences has been taken into consideration by Shiite and Sunni commentators and Quranic scholars from long time ago. Abrogation and its occurrence in the Holy Quran in terms of its relation with identifying legislation history and its different steps in Islam, nurturing methods and aware of Islamic laws are so important. Allamah Tabatabaei and Ayatollah Javadi Amoli’s viewpoint in different aspects of abrogation have been discussed by a descriptive-analytic method in this research. Findings of this research indicated that Ayatollah Javadi Amoli had a different and somehow contrast viewpoint with Allamah Tabatabaei in the field of abrogation conditions, the number of abrogation and abrogated verses, and also, criterions related to acceptance or rejection of abrogation in the Quranic verses. In fact, it seems it relates to particular and general will, and then, it can be generalized to all opinions of these two above mentioned Quranic scholars.

Being the last Divinely revealed book, the Holly Quran undertakes the mission for guiding human generations and its main audience, i.e. the Ahl ul-Bayt (p.b.u.t), are its interpreters. Interpretation of the innocents (p. b. u. t.) is specific to themselves and this is due to the width and depth of the meanings and also the relationship and connection of this family's educations with revelation so that others are not able to grasp this kind of recognition and interpretation and they fail to touch upon this area. Recognition and interpretation that is specific to the Ahl ul-Bayt (p.b.u.t) include: main purpose recognition of the verses, unmistakable and punctilious understanding interior concepts of the holy Quran, accurate interpretation of ambiguous verses, expressing the inward examples for verses and foreknowledge affairs which are specific to the innocents while other interpreters–according to their academic levels– have achieved a degree of interpretation and they enjoy Ahl ul-Bayt's interpretive statements. Relying on the interpretive narrations from Ahlul Bayt (p.b.u.t) and providing some examples of these narrations, this study aims at proving the fact that recognition of Quran and its mere interpretation is specific to Ahl ul-Bayt (p.b.u.t).