According to verse 18 of Fath, the pledge of Rizwan is the arena of declaring God's pleasure with those who pledge allegiance and the descent of divine grace upon them. According to the verse 26 of Toba, the battle of Hunain is the place where the divine grace descends upon the Muslim warriors. There are two viewpoints of ta`amim, generalization and takhsis, particularzation, among the commentators in recognizing those enjoying God's pleasure and sakinah. Allameh Tabataba'i, relying on a narration from Ibn Abbas and some guiding signs, has agreed with the theory of takhsis. He, therefore, believes in the non-inclusion of the pleasure and descent of the sakinah in relation to all the pledgers in the Rizwan pledge of allegiance and all the Muslim warriors in Hunain. The author has analyzed the evidence of his interpretative theory with analytical-critical method and found the theory of generalization and inclusion to all those who pledged allegiance under the tree Rizwan and also to all warriors of Hunain in harmony with the principles and rules of interpretation. It is also understood that neither the disloyalty and the breaking of promises related to the Ghadeer case and the like, contradicts with the inclusion of Divine pleasure and with the descent of the Sakinah at a specific point of time, such as Rizvan's pledge of allegiance, nor the immediate and temporary warrior`s escape accompanied by repentance, in a war like Hunain, hinders the descent of the Sakinah.

The discussion of the goals of creation is one of the topics of interest to commentators and other Islamic thinkers. In the verses of the Holy Qur'an, the purpose of the creation of humans and jinn is stated to be: affliction and trial, hell and punishment and mercy. Verse 56 of Surah Dhariyat also expresses the problem of the purpose of creation and introduces the end of this matter as worship. The point of view of the commentators in the analysis and interpretation of the verses related to the goals of creation, especially under the last verse, has not been the same to the extent that sometimes serious disagreements are observed in its explanation. The present research, with documentary and descriptive methods, has investigated the views of commentators under verse 56 of Surah Dhariyat, emphasizing the view of Allameh Tabatabai. Based on the findings of the present study, Allameh Tabatabai, by putting these verses together and dividing the primary, intermediate, ultimate and final goals, considers servitude as the intermediate goal and purpose of human creation and considers mercy as the ultimate goal of creation. The distinction of his view compared to other interpretation views of the commentators in the explanation of the mentioned verse is completely clear and its superiority is clear.

Since in the interpretation of Surah dhuha and its seventh verse, Shia and Sunni commentators have focused on understanding the meaning of the word dhallan/wandering, this article has analyzed its interpretative aspects in a descriptive-analytical way. Based on this research, it is not accepted to interpret the word as the Prophet`s lack of commercial knowledge or his being lost in childhood due to the lack of harmony with the structural system of the Surah and to opposition to the theological foundations regarding the infallibility of the Prophet before his mission. The exegetic view that the Prophet`s state of not being divinely supported before his mission and being divinely supported after it, although it conveys a kind of gratitude from God, but it is necessarily concluded that he had been a polytheist before mission, the fact not accepted by most of the fariqin commentators. The exegetic views of the Prophet`s (s) state ob being distant from the misguided people of his time and the Prophet's lack of greed towards prophethood are also not acceptable due to their incompatibility with the literal meaning of dhall. Therefore, the lack of recognition of the Prophet's dignity before the mission and then guiding the people after the mission with the divine statement about the greatness of his dignity is the least problematic aspect of the interpretation of the discussed verse.

In the Holy Quran, some similar verses are repeated in two or more chapters. In cases, this repetition is accompanied by a very minor difference. Like the verse "... then long for death if you are truthful but they will never long for it..." and the verse "... then long for death if you are truthful but they will not long for it...". In these two verses - which are addressed to the Jews - the only minor difference is in the two negation letters "lan, never" and "la, not". This slight change and seemingly insignificant difference definitely has a point. The present article, using a librarian, descriptive and analytical method in explaining why "lan" comes in the first verse and "la" in the second, examines the exegetic views of commentators and writers in this field, and the result can be summarized in three views: There is no difference between "lan" and "la"; both are for negation, with the difference that "la" is used for normal negation and "lan" for emphatic negation. In the third view, "la" is used to negate the present and future, but "lan" is used to for emphasis and duration. Many commentators believe that because in Surah Baqarah the claim of the Jews is more serious and it is related to the hereafter and the eternal paradise, the negation of their wish for death and invalidation of their claim is carried by the letter "lan" - which is for emphasis; while in Surah Jum`ah, which carries small claims of the world and friendship with God, the negation is done the letter "la" - which is a normal negation. In terms of the context of the verses of Surah Baqarah, mentioning "lan" is more appropriate, unlike the context of Surah Juma.

The Almighty God says in the verse 85 of Surah Taha: " and As-Samari has led them astray." The Samari story, among the many events of the people of Moses, has subtle and thoughtful references. The Qur'anic interpretation of "azalla" with a definite subject, refers to the need to be aware of the performance of opportunistic people. The question of the study is: What is the purpose of God's statement about the successful Samarian project in the absence of Moses and his people going astray? This article tries to analyze the performance of Samari`s effective function as mentioned in Taha with an analytical-argumentative and inferential method and, using library and software resources, explain it based on Qur'anic teachings. Surah Taha contains rational arguments for accepting monotheism and avoiding polytheism, and the story of Samari depicts a character with a social position and a hypocrite who uses the arguments of demagogues to achieve leadership. The findings of the research show that the key of freedom from misguidance is the constant loyalty of the people with the leader and his successor, avoiding hypocrites and knowing the image of the Samarians. The Samarian plan with three patterns: apostasy from faith to unbelief, apostasy in following Moses, Torah and Aaron succeeded in leading the people astray in the shortest possible time. By explaining the types of apostasy and the conceptual connection of "azalla" with apostasy, this research has investigated the results of the Samarian concept in the people of Moses and the Islamic nation.

In verse 32 of Surah Fatir, the chosen ones are mentioned. In the interpretation of this verse from the beginning, in terms of meaning and examples, many different views have been presented by the fariqain scholars of interpretation, which shows the great importance and value of this issue. By examining the opinions, documents and reasons of Quranic researchers about the above noble verse, relying on the Holy Quran, Sunnah, reason especially the context, the traditions of descent and other peripheral evidences, this study reached this clear and definite conclusion that regarding the inheritors of the book (Quran) and the examples of "those whom we elected ..." two major theories have been presented by fariqain, and most of Ammeh Quranic scholars know the elected to be Islamic Ummah; while all Imami and many Ammeh elites view the elected to be itrat-e tahirih, pure family: Ali, Fatimah and Imams of Ahl al-Bayt. It is clear from the analysis of the statements of the fariqain that the first theory is not supported by any reason: intellectual or narrative; on the contrary, all the reasons are against it. While the second theory is supported by the Holy Quran, definite tradition, history and strong rational reasons. And again, regarding the fact that weight of the trustworthiness has been put one shoulder of those preceeding in doing goods, the triple state of the elected would not create any problem.

The expression "But whoever seeks beyond that, then those are the transgressors." refers to sexual education, which continuously affects families and societies. Considering the effect of religious, jurisprudential and social approaches on the subject of this verse, the present research aims to answer the question: what approach have the exegetical books of Fariqin adopted to the transformation of the subject of the verse? For this purpose, this article, by accepting the premise that parallel to the occurrence of new phenomena related to the subject of the verse, the interpretive attitudes of fariqain are also experiencing transformation, has examined their conceptual, practical and jurisprudential points of the interpretations on “beyond that”. And finally, the authors reached two major interpretive points of view: one limiting the meaning of the verse to forbidden sexual relations and the other generality of the verse and its inclusion on all illicit sexual behaviors. The results of the research show that both views have received the attention of commentators of fariqain and the slight difference in some examples may not be taken as oppositional, but the analysis of the examples that the Shia and Sunni commentators have given for sexual sins is based on the verse. It indicates the gradual dominance of the view of inclusive and unlimitted view over time.

Accurate understanding of Quranic verses depends on a comprehensive understanding of the meanings of its words; Because the sender of the revelation has wisely placed the words in the most suitable place of application. Therefore, understanding the meaning of Quranic words will lead to understanding the verses. Malakut is one of the words on which commentators have different views, although they have a philosophical and mystical view of this word, but they have not understood the depth of its meaning. This article, with a descriptive-analytical approach, seeks to answer the question: What does malakut in the Holy Qur'an mean? The study performed by referring to dictionaries, using the narrations and views of commentators, and the usage of the word malakut in other languages, by paying attention to the holy books. The results show that malakut origionally is a non-Arabic word in the Arabic language, which has been changed for the sake of the special eloquence of this language, and its semantic usage in the Holy Qur'an is in the form of a linear progression from the time of revelation, in the sense of warning of the Day of Resurrection, the inside of everything, the Divine one truth and God`s dominion over all things, which indicates the change in the meaning of this word over time. A deep understanding of the context of the verses, however, makes it clear that malakut is the comprehensive meaning of all these.

Knowing the truth of Arsh-e Ilahi has always been a complex and important issue for religious scholars and thinkers; the complexity of the problem lies in its usage in such noble verses of the Holy Quran as: "The Beneficent One, Who is established on the Throne" and related traditions that clearly speak of the Throne. Therefore, religious thinkers, including commentators and theologians, have researched this matter. The purpose of the current research is to examine the true concept of Throne, considering the need to know it in the field of cosmology, theology, and divine knowledge, so that in its shadow, a clear answer can be given to some ambiguities in the field. The research method is librarian and analytical and the result of the research is that the Throne is an independent truth and is of the type of unseen truths and in the order of immaterial worlds. What is meant by the truth of the Throne is the place of planning and management and Divine lordship and authority, which is the source of the world orders and all Divine orders lead to it.

Unfair service is one of the social problems that, although not mentioned in the verses of the Holy Quran by word, but with different mechanisms, rulings and knowledge related to it can be extracted from the Holy Quran. The Holy Qur'an has defined the problem of unfair selling with words such as: tatfif, bakhs, keil and weight and has expressed its dire consequences in various verses. In this article, with an approach to the semantics of the mentioned words and paying attention to topics such as: tanqih-e manat, ilghay-I khususiyyat and mustaqillat-i aqliyah, a development in the meaning of tatfif and bakhs has been proposed. The aforementioned generalization has been justified by categorizing the verses of the Holy Qur'an into four categories: the verses in which the words tatfif and bakhs have been cleary used, Verses carrying measurement rules, the verses denoting fair and righteousness and general and inclusive verses. The results of the research indicate that, in terms of vocabulary, there is no specific difference to unfair selling and unfair service can also be included under the aforementioned headings.

In the noble verse: "Muhammad (s) is the messenger of Allah … Like a (sown) seed which sends forth its shoot … " God, the Exalted, has likened the companions of the Holy Prophet (s) to a growing plant that grow through its stages gradually one after the other until it reaches a stage where it stands on its own stems. Noticing various evidences makes it clear that the religious community of the era of the Prophet, by means of conformity, is described as the fullest example of Muslims, who have gone through four evolutionary stages from the beginning of their formation to the time of dominating the geographical space of the nuzul, descent, era. Due to the wide scope of allegory, in this research, the likened, mushabbah, of " Like a (sown) seed which sends forth its shoot" has been explained. Investigations show that this honorable period refers to the beginning of the growth of Muslims in the polytheistic society of the age of descent until the time of their emergence and social development. According to the traditions of the order of revelation of the surahs, 54 surahs were revealed at this time. The present research has tried to explain the meanings of the expression by following the content of these surahs. The research approach is based on the Qur'an on which, religious authorities, the verses of the Holy Qur'an, frequent narrations, rational axioms, definitive experience, etc., are known as the arbiter of religious thoughts and practices.

The semantic range of fazl and its derivatives, as one of the most used words in the Holy Quran - which is used more than 90 times in different verses - is very wide. Among them, the meanings presented in the interpretations in verse 34 of Surah Nisaa have been the origin of raising serious questions in this field. In this article, by using the model of historical semantics, while examining the process of changes in the semantic field of this word through 40 interpretations from the first interpretive works to the contemporary era, the author has tried to compare and analyze this information and data and determine the degree of their convergence and divergence. To provide the context of a critical typology and by relying on in-textual clues, such as: literal meaning, context and other verses, to provide the context to achieve the correct meaning of this word. The results of the investigations show that the use of fazl in this verse is mostly related to material affairs and dependent on human efforts and is not an inherent privilege for men.