The stories of the Holy Quran have an excellent, artistic and unique geometric structure and have used narrative elements in an extraordinary way for their guiding and educational purposes. The stories of the Qur'an can be studied and important from different perspectives, including literary, artistic, rhetorical, historical, etc. The present article tries to analyze the structure, content and narrative elements of the story of Adam and Satan in two surahs of Sad and Taha (which are the first surahs of this story in descending order) by descriptive-comparative method. And examines the relationship between the plot of Adam and Satan in the two mentioned chapters from a literary perspective with the main purpose of each of these two chapters. Through this description and comparison, it was obtained that first; The combination of the narrative elements of these two stories, from Surah Sad to Taha, reports a series of historical narratives of the story of Adam and Satan. Secondly; In each of the two stories, in addition to the existence of common and similar elements, there are distinct elements in accordance with the literary purposes of the two suras of Sad and Taha. These elements have given each of the two stories an independent identity and, artistically, free the Qur'an from any repetition in the story.

The authority of “Khabar wahed” in interpretation has always been discussed among scholars of Quranic sciences. Due to the concurrence of the commentators on the authenticity of the narrations of the individuals with definite evidence, there is a difference of opinion among the scholars about the narrations of the authoritative individuals. This article, with a descriptive-comparative method, seeks to answer the question of what is the view of Ayatollah Javadi Amoli and Ayatollah Maaref regarding the authority of using individual narrations in interpretation? Examining the sources, it was found that according to Ayatollah Javadi Amoli; In interpreting practical rulings, in addition to discontinuation, a special quote is also helpful; Therefore, the word of the infallible is valid even in the form of “ Khabar wahed” and without conclusive evidence in practical and sub-issues, but in the field of doctrinal knowledge, suspicion is not valid and should be cut. In the view of Ayatollah Maarefat; The validity of the news of the unit of trust is not only for jurisprudence and religious rules, but also has general validity and has authority in the interpretation of the Qur’an and other cases.

Introduction to the interpretations of the Holy Quran is one of the most important ways to achieve the method of interpretation as well as the principles and specific views of the commentator. What makes it necessary to study and reflect on the introductions of the Qur’anic commentaries and convey the views of the com- mentators accurately to the reader, is the commentator’s attention to some Qur’anic issues and narration in the introduction and its relationship with his interpretive method. The present study has been written with the aim of examining and analyzing the intro- duction of Tasnim’s commentary by Ayatollah Javadi Amoli and other interpretations of the Qur’an to the Qur’an, with a compar- ative approach and using an analytical and descriptive method. The result of this research showed that each of the introductions of Qur’anic interpretations to the Qur’an that have been written in the contemporary period, firstly, there are differences in the ex- pression of interpretive topics, Qur’anic subjects and related sci- ences in them and Secondly, it seems that the topics and issues stated in these introductions are almost formulated and formulat- ed in a way that guides the reader through the interpretive method of the Qur’an to the Qur’an and its methods In the meantime, the introduction of Tasnim’s commentary has the characteristics of a comprehensive introduction because it has interpretive and Qur’anic issues and also the contents presented in it clearly ex- press the method of the commentator.

One of the important topics in Quranic sciences and interpretation is the issue of “ventricle”. Allameh Tabatabai and Allameh Javadi Amoli are among the commentators who have offered an analytical and reflective view on the inner context of the Holy Quran. In this article, the descriptive-analytical method, the nature of the Qur’an and the validity of the Qur’an in interpretation have been explained and evaluated from his point of view and the components that he has presented for his point of view. The result of the research shows that Allameh Tabatabai considers the difference between the capacity of human beings in understanding the Qur’an in relation to matters beyond the senses and matter as the main reason for the existence of an esoteric dimension for the Qur’an. However, Allameh Javadi Amoli has considered the existence of the womb in the verses of the Qur’an as his interpretive basis and has accepted it as one of the interpretive methods of the Ahl al-Bayt (AS) and the secret of the immortality of the Qur’an. The most important characteristics of ventricular validity from his point of view include: the universality of understanding the Qur’an, the hierarchy of the Qur’an, the permission to use the word in more than one meaning, the alignment of external knowledge with esoteric knowledge.

Counseling is of special importance in the religion of Islam and the manners of the Imams. The Holy Qur'an advises Muslims to consult in individual, family, and social matters, and considers counseling to be one of the hallmarks of Muslims, and warns them against tyranny. In this article, considering the dimensions of consultation in the Qur'an and the narrations of the Infallibles (AS) from the point of view of contemporary commentators of the sects (Rashid Reza in Al-Manar and Sayyid Qutb in FI Zalal Al-Quran, Sunni commentators and Allama Tabatabai in Al-Mizan and Ayatollah Javadi Amoli in Tasnim Shiite commentators) Descriptive-analytical method and what is the position of consulting with women in Islam and in examining verses and hadiths, it has been concluded that in terms of both views in Islam, consulting with women, such as men, if they have a vote and Experience in consulting matters is approved.

Perfumes with global popularity is useful in physical, mental and social health to the extent that _ aromatherapy_ is accepted as a complementary medicine and one of the branches of medical sciences. The general concept of spirituality is also universally accepted, but the delicacy, breadth, and differences of opinion among scientists on the concept of spirituality have led to differences in the concepts and definitions of spiritual health. The search for a comprehensive concept and definition and ways to promote it continues.This study was written to investigate the effect of perfumes on promoting spiritual health.

This research was conducted by library method and descriptive-analytical method.

Perfumes have positive effects on the soul and mind and have a great effect on promoting spiritual health. Spiritual health can be examined in both religious and non-religious approaches. In spiritual health, one of the main principles of which is communication with God, the human soul gradually reaches great peace and perfection by communicating with God. In secular spiritual health, the human psyche is calmed by perfumes.

Perfumes promote and strengthen spiritual health in general, in three areas of mind, excitement and behavior. Perfumes, because they soften the soul in worship and communication with God, cause perfection of the soul and promote spiritual health. From a non-religious point of view, perfume, because it causes mental freshness and vitality, will be effective in spirituality in general sense. But it plays a greater role in religious spiritual health due to the importance of communication with God (origin) and the hereafter (resurrection).

Islam is not a historical religion in the sense that it would belong to a specific historical period or geographical area. Having this theological doctrine in mind, Ayatollah Malekzade has suggested his theory of "comprehensive understanding of religion". The theory primarily falls within the domain of religious and Islamic studies. "Comprehensive understanding of religion" is to study and understand all aspects of Islam for it to be realized in all aspects of human life. A comprehensive understanding extends itself over "religion", "man", "life", "sources, "method", and the "output". The theory's logic is called "widened principles of jurisprudence". In this logic, the epistemic sources of Islamic sciences are widened. As expected, Quran is the principal source for discovering Islamic doctrines. This logic has developed ways to epistemically benefit from the Quran through methodic appeal to the "indirect assertions" of the Quran, or, technically put, through the "Quran's confirmation" (Taqrir-al-Quran). In this paper, first, we have given an overall picture of the theory and its relation to the Quran's confirmation (Taqrir-al-Quran). Then, we have expatiated on the foundations, proper conditions, and the procedure of employing the Quranic confirmations as a religious argument. To illustrate, in the last section, several applications of the Quran's confirmation are suggested.

The verses of “Faie” are among the most important issues that are discussed among the commentators of the two sects. The issue of “ Faie “ is important in terms of its relationship with booty on the one hand and with Anfal on the other, and the multiplicity of views on the relationship between the sixth, seventh, eighth and ninth verses of Surah Al-Hashr and also with the forty-first verse of Anfal requires further study. On the other hand, the assignment of “ Faie” to the Holy Prophet (PBUH) in the sixth verse is unquestionable and expresses its support for the rule; But the connection of the next verses with the sixth verse is discussed. The present article, written in a descriptive-analytical manner, concludes that although “ Faie” sometimes means spoils obtained from infidels without war; However, all the narrations are used that “ Faie” is equal to Anfal and as a result, like Anfal, it belongs to the Holy Prophet (PBUH) and reaches his successor, Imam Masoom (AS), and in fact, it is the financial support of religious rule. “ Faie” in the seventh verse has the same meaning as “ Faie” in the sixth verse and the seventh verse describes the uses of “ Faie”. The eighth and ninth verses are also turned to the seventh verse and are the total usage of “ Faie”.

The source of sovereignty and obedience is God Almighty, and any sovereignty from other than God is void and oppressive; unless during the reign of God and with His permission, it is like the guardianship of the prophets and saints. Now the question is what are the reasons for the necessity of obedience or sanctity of opposition to the Prophet (PBUH) and the divine saints? Analytical and descriptive study of this issue shows its special approval in the view of reason and sharia, acting on the words and manners of the Prophet (PBUH) in addition to the approval of reason, has also been approved by Islam. The words of the Prophet (PBUH) and the saints must precede personal intentions, otherwise the person, although he may be considered as a believer, but in fact such a person is a hypocrite or ignorant of the truth of religion and lacks faith.

The theory of non-distortion of the Holy Quran is approved by Shiite and Sunni scholars. And the claim of distorting the Qur’an by the enemies of Islam to damage the field of the Holy Qur’an has always been raised, so it is necessary to address it. One of the doubts raised by religious thinkers, including Abdul Karim Soroush, is the argument that the words of the Qur’an are human. In his discussions, he considers the meanings of the Qur’an from God Almighty, and the words of the Qur’an from the Prophet (peace and blessings of Allaah be upon him). The result of this doubt is the existence of errors and mistakes in the Qur’an and finally the promise to distort the Qur’an. There is a lot of evidence in the Holy Quran for issuing the meanings and words of the Quran from God Almighty. For example, juxtaposing the words of revelation and human speech, insisting on using the interpretation of “this Qur’an”, mentioning the Qur’an as “speech”, .... On the other hand, the source of these problems is the lack of understanding of how the Qur’an was revealed, and that the revelation of the Qur’an is not in the form of “Tajafi” meaning digging from somewhere and adding to a place, but in the form of “manifestation” meaning emergence. In this research, we will answer these problems according to the views and opinions of Ayatollah Javadi Amoli.

The Qur'an is the eternal miracle of the Prophet Muhammad (peace be upon him) and the plan of life and the book of guidance for the worlds, and it has many aspects of miracles that can only be achieved by contemplation. Today, due to the fact that many doubts are raised by Orientalists and some intellectuals and atheists about the miracle of the Qur'an, and this may reduce the credibility of the Qur'an in the world; It seems necessary to explain the miraculous aspects of the Qur'an, with sound reasons, to protect the unity of the Qur'an and Islam, and for everyone to believe that it is extraordinary so that Qur'anic doubts do not weaken their beliefs.In this article, by studying printed and electronic sources, a comparative study of the miraculous aspects of Surah Kawthar from the point of view of Allameh Javadi Amoli, the great Shiite commentator, and Fakhr Razi, one of the popular commentators, has been tried. Finally, with the unanimity of Shiite and Sunni scholars, he was able to achieve the miraculous aspects of this surah, including the unseen news in the surah and its amazing eloquence and rhetoric that has brought Arab writers to their knees throughout history. The inability of human beings to compete with the Qur'an has also been proven and the legitimacy of the prophethood of the Prophet of Islam and the divine teachings is further explained.

Commentators and scholars on the meaning of “waw” “واو “in the verse: ی العلم ” ف الراسخون و ” have reached two different conclusions. Some consider Waw to be an “Estinafiyeh” meaning the initiator of a new sentence, and a group consider “Atefah” to be relevant to the previous sentence, each of whom has argued his claim for verbal and literary reasons. Among the commentators who have spoken about this are Ayatollah Javadi Amoli and Ayatollah Maarefat. The two have reached two different conclusions about “Waw” by criticizing Fakhr Razi’s theory and by stating theological and literary arguments. Ayatollah Javadi Amoli says Waw is” Estinafiyeh”, but according to Ayatollah, Maarefat Waw is a “Atefah”. The present article has tried to study the views of Ayatollah Javadi and Ayatollah Maarefat with an analytical-descriptive method and also to critique their perception from Fakhr Razi’s point of view. Secondly, by accepting the emotion “Atefah” of “waw”, to present different reasons from the arguments of Ayatollah Maarefat.