قصص

n interpreting the phrase "Mā Kāna Lahum al-Khiyara" in verse 58 of Sāra Al-Qaṣaṣ, various opinions have been presented. These opinions range from theological discussions on human actions to the selection of a prophet or imām, and other matters. However, these diverse opinions are not supported by the context, and the verses cited as evidence do not substantiate these views either in content or indicative witness. This research, using a descriptive-analytical method and library data collection, aims to systematically examine the meaning of this verse and provide a correct interpretation. Firstly, the verse does not support any of the views, especially given the context. Secondly, the incorrect determination of the pronoun reference in the phrase has led to ambiguity and various interpretative opinions. By carefully considering the context and identifying the correct reference for the pronoun "hum" in the phrase, and utilizing other evidences from the Quran, it was found that this verse indicates the oneness of lordship and negates polytheistic lordship, which is a significant challenge in polytheistic theology. Therefore, the verse pertains to the negation of the will of partners.

This article examines the grammar of narration in a selection of Qur’an’s punishment-oriented stories. The general structure of these stories is based on the fact that God sends a Prophet to guide a nation or a group; the deniers oppose the call of the Prophet; the Prophet endures many hardships and sufferings; the opponents keep on being stubborn and opposing; the Prophet asks God for help; God answers the Prophet's prayers and punishes that nation and group in different ways. The question is whether it is possible to provide a general model of the analysis of the narrative deep structures of these stories? The main events of these stories are based on the three main structures of monotheism, denial, and justice, which are performed by the three practitioners: God, the Prophet, and the people. According to the semiotic square of Greimas, monotheism (life) comes against disbelief (non-life): from disbelief come oppression and injustice, and subsequently, oppression turns into non-oppression or justice. In the light of the revelation context, the inter-narrative relationship between the story of the Prophets of the past times and the biography of the Prophet (S.A.W.) can also be seen. These stories have the criterion for measuring the actions of the addressees. Therefore, these stories leave mere history and, in terms of discourse, enter the continuous flow of time.

Training critical thinking and acting on it is the most important human competence for self-development and the elevation of a society that is God-like, truth-oriented and guiding to the Almighty God, and it is known as one of the indicators for measuring the learning capacities of learners. But despite this importance, it has been widely neglected in the educational system. The Qur'an is the last evident miracle and a literary and artistic masterpiece, and has expressed part of its life doctrines and moral and educational principles with the language of literature and art and using the story format for of all the people with any level of consciousness to understand. Many researches have come to the conclusion that the storytelling method, in particular the Qur'anic storytelling, has special effects on the development of thinking. In this study, an attempt was made through a regular review while examining various sources, to identify and represent the facilitating components in the development of critical thinking in the Qur'an, especially the Qur'anic stories and the techniques used in them. In fact, the study was conducted using the descriptive-documentary method and the analysis based on the qualitative content analysis strategy of Al Zayed (1996) and after analyzing the data of the documents, five components including educational-research, assessment, personality, moral-educational and technical-specialized factors, sixteen criteria and one hundred and seventy-five indicators were identified and represented, and finally the respected model was presented.

Among the controversial issues in the field of the language of religion and the Qur'an is the realism/unrealism of the language of the stories of the Qur'an. The unreality of the language of Qur'anic stories has been proposed by some new thinkers including Muhammad Ahmad Khalafullah. In this analytical-descriptive article, while pointing to the unrealistic approach to the language of religion and the historical statements of religious texts in the Western world, Baroosh has explained the point of view of Muhammad Ahmed Khalfullah, and then based on the interpretive opinions of Ayatollah Javadi Amoli, this point of view has been evaluated. The findings of the research are that Khalafullah's point of view is in conflict with rational arguments such as the proof of miracles (away from disagreement and contradiction) and also in conflict with the explicitness of some verses of the Qur'an. In addition to the fact that the stories of the Qur'an in the language of the Qur'an are characterized by some negative and positive attributes (such as the description of truth) which negate the claims of Khalafullah in the unrealization of the stories of the Qur'an and the appearance in their realization.

'The Tune of the Lord's Speech' means the rules and destruction of the word, including the Qur'anic literary industries, which makes it different in the process of interpreting verses, different types of approach to understanding the divine word. While the mechanism of the tone of the speech is one of the most important and influential components of the Word of revelation, unfortunately, what are the old and contemporary commentators not worthy of this category, as far as in some cases fully vague interpretations. Has been disrupted the correct transition of the concept. The present study in an analytical descriptive method with the explanation of the elements of the tone has included the Qur'an as a linguistic event, which examines the tone of God in the interpretation of the verses in the interpretation of the verses. The review shows that some of the tone works in the interpretation of Qur'anic tents are: creating pleasure in the listener and provoking his emotions, the objectivity of finding the Qur'an, the conversion of the textual text of the project, imagining the real stories of the Qur'an.

Holy Quran is a book that contains one of the most fascinating and authoritative religious stories. Stories have a long history in the field of culture and transmission of human concepts and are the most compatible verbal form with the human mind; as a result, the audience is wider and are more influent. Holy Quran has used unique styles in designing stories, especially the stories of the Prophets. These spiritual stories were processed in a way that were completely contrary to the style and purpose of the stories of HolyQur'an when have been found by mythologists and Israʼiliyyat. The present article seeks to provide a brief overview of the five characteristics of Qur'anic stories, including "truthfulness, disregard for useless details, the fight against distortion, the introduction of Prophets as moral role models, and considering moral principles" with the five characteristics of Israʼiliyyat that are in very contrast to the characteristics of stories; that is, "myths and superstitions, paying attention  to useless details and particulars, the differences and distortions of the Israʼiliyyat narrations, and the distortion of the glorious reputation of the prophets in order to clarify the profound difference between the two methods."

A functionalist approach to the stories of the Qur'an has been proposed by some members of the New Etzal movement. Ignoring the realistic aspect of stories is one of the main components of this attitude. In this article, with an analytical-descriptive method, while explaining the functionalist approach (observing the stories of the Qur'an), the relationship between the aims and descriptions of the stories of the Qur'an, which are emphasized in the text of the Qur'an, is dealt with realistically. The research findings show that the descriptions of stories (such as the description of truth and goodness) appear in reality and the goals and intentions of stories (such as establishing the heart of the Prophet, the truth of the claim of prophethood, etc.) in the context of realizing stories. Will be achieved, and the Qur'anic method of narrating stories is clear evidence that the historical accounts of the Qur'an correspond to reality, and the functionalist approach to the analysis of Qur'anic stories is not successful. Keywords: Stories, Realism, Story Objectives, Functionalism, Language of Religion, Neo-Mu'tazilites.

Seyyed Abolfazl Borghei is one of the extremist Quranists who has denied Shiite beliefs. He does not accept the Shiite Imamate and has written articles on the rejection of the Imamate. He has written a book on the rejection of Imam Mahdi (as) entitled "Scientific study in the hadiths of the Mahdi." In this book, he denies the existence of Imam Mahdi (pbuh) and the issues around him, including verses related to Hazrat Mahdi (pbuh). This article seeks to examine the correctness of Seyyed Abolfazl Borghei's views on the verse (Qasas / 5). The method of data collection in this study is library method and their processing is done by descriptive-analytical method. After investigations, it became clear that Burqa'i, by a fallacious reading of the words of Abu al-Futuh al-Razi, seeks to make the verse irrelevant to Imam Mahdi (pbuh). He considers only the children of Israel as the examples and references of the verse, while Imam Mahdi (pbuh) can also be another example and reference of the verse. Burqa'i claims that Martyr Motahhari does not consider the verse related to Imam Mahdi (as), while by searching the works of Martyr Motahhari one can find what is contrary to what Burqa'i said. Finally, it can be said that the verse in question is based on the views of Shiite commentators related to Hazrat Mahdi (as).

Summary The Companions of Hadith, as a totalitarian school in all fields of religious sciences, also left significant effects in the field of asceticism. The field of asceticism has given him a different crystallization of hadith research due to the dual tendencies of the early and the late. Although the subject of asceticism has been studied in the form of hadith writings by Ibn Mubarak and Ibn Hanbal, but the influential currents on them as well as the different hadith principles of the two have obtained a dual understanding of the concept of asceticism. The existence of the school of thought of the companions of hadith and the phenomenon of various readings of hadith and consequently the impact on the two hadiths discussed in the field of asceticism are also noteworthy. In the meantime, storytelling has not been ineffective in depicting asceticism. In the present article, while comparatively examining Ibn Mubarakchr('39')s "Book of Asceticism" and Ahmad Ibn Hanbalchr('39')s "Book of Asceticism", the differences between the two in terms of scope and issues in these two books are discussed and through the currents in The second and third centuries AH point to the variety of ascetic methods of that era.

Among the existing numerous traditions¡ there are some traditions which¡ according to some pieces of evidence¡ have been moved from Sunni sources to Shia books. These traditions have been literally described by Allamah Askari as “transferred traditions”. Some of the tafsir-related traditions found in Majma’ul Bayan especially those dealing with the prophets’ stories such as the narration concerning Prophet Salih’s spring are particular to Tabarsi who is very likely to have taken those traditions from Sunni books about the stories of prophets because they are generally inconsistent with the traditions recorded in Shiite sources¡ not to mention the fact that they cannot be found anywhere else in any other important and reliable Shia sources. In view of the fact that these traditions are mursal (meaning hurried) or poor in terms of the chain of transmission and there are numerous other traditions in Shia books which clearly contradict them¡ it can be said that the tradition concerning Prophet Salih’s (water) spring is unstable and shaky.

Dhikr, remembering Allah with various prescribed words is, in different forms of it, a widely-practised ritual by Muslims. As prevalent as practising Dhikr has been among Muslims, there have always been discussions over the virtue of different forms of Dhikr, identifying the heterodox forms of Dhikr, and possibly determining (or establishing) the border between Dhikr and other Islamic customs. Therefore, Many Muslim scholars have dedicated their works to the genre, and a large number of traditions attributed to the prophet, his companions and Muslim saints are collected dealing with the ritual. Finding a way for dating Muslim traditions is in general a matter of dispute among both Muslim and modern scholars. When it comes to the study of Dhikr, one needs also to deal with the problem of authority and authenticity. It seems that a survey of the history of the Islamic "idea" of Dhikr is a practical method for dating Dhikr and other Islamic traditions involving Dhikr. This study has provided a survey of the history of the Islamic "idea" of Dhikr, as a seemingly practical method for dating Dhikr and other Islamic traditions involving Dhikr.
To perform some kind of the Islamic rituals of dhikr - i. e. to remember Allah and express such an intrinsic mental concern applying various prescribed sacred words - is a prevalent custom among Muslims. The widespread liturgical literature available among every Muslim sect describes profoundly the different forms of the ritual, the heterodox dhikr performance that must be denied and not observed, and finally, the differences between various forms of a dhikr ritual and other Islamic costumes. Therefore, many Muslim scholars dedicated their works to the genre, as well as many others collected a large number of traditions attributed to the prophet, his companions and Muslim saints dealing with the ritual.

In this study, individual moral virtues were surveyed in Surah Al-Qasas. One can infer very important points in the individual moral dimension from the story of Moses (AS) and others discussed in the Surah. From the moralities inferred from acts of Moses one can point to such good virtues like sincerity, gratitude, courage, hope and pray. From the moral virtues of others involved in the story one can name the secrecy of Moses’ mother and sister, who for years kept his secret and saved his life. The prudency and decency of the girls of Shoaib is inferred from the way they moved and spoke with Moses.
Other moral virtues such as abandonment of saying what is nonsense and useless, patience for problems and also charity can be inferred from the stories of the Surah and understanding and practicing these virtues will result in achieving happiness in this world and the hereafter.

In the biographical and Rijal books of the early and mid-Islamic centuries, besides references to the job titles like jurists, Hadith narrators and theologians, there are allusions to a group called “Qusas” (Story narrators). They had great influence on the public and affected the branches of knowledge like Hadith and Tafsir; they also had important part in public morality and the preaching trends. Strong opposition against the activity of such a group caused this group and their job to be soon forgotten, in a way that later authors and transcribes made mistakes in writing or explaining this term. Thus, the first step to know this group is to analyze the reason they were called this title. In this paper using the method of historical etymology (Genealogy) and typology, the social function of this group is investigated and a new idea about the etymology of the term "Qussas" has been offered. Furthermore, by reviewing the historical reports about “Qussas”, the semantic development of the term in various eras has been discussed.

The Quran is the book of guidance for men of all ages andGod, the most high, has utilized anecdotes and, within the anecdotes, various literary styles and storytelling in order to shed light on concepts, attract the audience, convey the sublime spiritual concepts, transmit ethical instructions and religious teachings, accelerate and facilitate understanding of concepts and help the profound spiritual concepts settle in the soul and heart of man. Meanwhile, allegory, metaphor,brevity andprolixity and otherliterary styles are among the forms of communicating messages in the stories of the Quran. They are utilized to materialize and visualize the intellectual and spiritual concepts in the Quran so that everyone canbenefit from it depending on his/herpower of understanding. Besides, since one of the goals of the Quran is to employsymbolic language to elucidate life issues, storytellingis one of the best ways to fulfill objective. In particular, direct and authoritative message induction is not always compatible with human nature and, undernumerousconditions,a message can be delivered artistically and indirectly. The Quran has taken this significant point into account in telling stories and has employed various literary styles to conveyits messages.Some of these literary styles are dealt with in the present paper.

Holy Quran is full of stories and historical accounts of past nations and prophets for the purpose of transferring knowledge and guidance of human being. However, the Quran does not directly mention the history and historiography, and even the Quran is not based on historiography. The main research questions are: 1. What is the link between the Quran and the history? 2. What is the purpose of the use of stories and historical accounts in the Quran? The research aims to reveal the relationship between the Quran as a sacred source and history as a branch of the humanities. It is hypothesized that the stories are used for the purpose of teaching and following God’s messengers. As a result, it makes the Quran different from the historical text and nation's historical accounts. The findings of the current research indicated that accentuating the Quranic figures for modeling in order to train people, calling to choose the rational attitude, attending to the quality of historical events, and inviting the audience to dispel myths by utilizing Quranic words like "Naba", "Ghesas" and "Ebrat" have led to the choice of realism are among some of the characteristics of the Quranic historical narratives. The story telling and Narrative Features of Quranic stories due to the revelation and the truth of these propositions and the presence of real people within the stories make the Quran vastly superior to the other sacred books and historical books as well, and also make it a parahistorical text.