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The concept of Quranic phrase بَعُوضَةً فَمَا فَوْقَهَا" : a gnat or a larger entity" has been always the subject of dispute among interpreters and translators of the Holy Quran. Apparently, the word "فوق: above" is not used in its common sense (higher and larger), rather, used in the parable sense, i.e. the opposite meaning "lesser and lower". The current study, applying an analytic-descriptive inquiry, using linguistics and referring to lexics, syntax, interpretation books, and considering the differences of words "«فـ»، «ما»، «فوق» : above, anything, or, respectively" based on intertextuality relations, assessed such implications in  words of Islamic grandees (Hadith of the holy Prophet, Imam Ali, and Imam Kazem). The phrase has been neglected due to the intertextuality to get the meaning of the verse, and has been interpreted as "larger and higher". Also with regard to intertextuality of this Quranic phrase and assuming a phrase from Sermon 164 of Nahjo- al-Balagheh, it is indicated that " فـَ" in this phrase means " إلی : to " and should be translated as«تا»  in Persian, implying an ascending trend. Moreover, reviewing many Persian translations of this phrase and providing the diagrams, it is revealed that the word«فوق»  in Persian does not certainly tolerate two opposite meanings (in any case), and accordingly, only some translations remain faithful.

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One of the important principles of Al-Zamakhshariin commentary is the use of prophetic Hadiths to study issues such as literary sciences, Qur'anic sciences, etc., in order to understand the meaning of the verse. Meanwhile it is noteworthy thatZamakhshari used from prophetic Hadiths in 19 cases to explain the meaning of words. In this regard, the present study, based on the analytical-describing method and a critical approach, evaluates four challenging applications in terms of the meaning of the word by analyzing the Zamakhshari's views and then reflects the result of the review of the meaning of the words in the contemporary Persian translations of the Quran. And finally, it has come to the conclusion that in the majority of cases Zamakhshari did not properly use the narratives, and on the other hand, contemporary Persian translations have not been successful in this regard, but in any case, almost the late Ayatollah Meshkini has been more successful than other translators.

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Concepts, in each language are signs that indicate meanings. They are usually made by humans and often affected by various factors. Some of the most important of these concepts, which have changed, are the "Ra'iyat" and "Raa'" words, which were used in the words of the Messenger of Allah (PBUH) for the first time. But gradually they have undergone the change in the context of the fluctuation of political semantics, so discourse of the negative pattern of the pastoral rule has been created.
Considering the importance of these political words, the effect of their meaning change, the Importance of Citizenship Rights and its Relationship with these concepts can raise the following question: How to understand these concepts based on cognitive semantics, and what are their true meanings in politics? The purpose of this article is to explain the Cognitive semantic of the Prophet's Hadith in order to understand the truth of the pastoral discourse. The findings, which are based on an analytical approach of Prophetic hadith "Kollokom Raa' " through library data and conceptual metaphor theory of G. Lakoff & M. Johnson explain the use of these concepts in the context of Hadith as a conceptual structural metaphor having Meaningful and abstract sense of guard and "Re'ayat"(respect) and "Mora'at"(observance). Pastoral discourse (Raa’) is therefore the result of the acceptance of the responsibility and realization of the rights of citizenship on the basis of the substance and essence of citizens and is based on the discourse of domination and despotism.
 

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The present study aimed to analyze the frequent errors in the narrations and hadiths translation of Arabic translation students works to categorize their errors, identify the causes of each type of error and explain their correctness method. To this aim, was used descriptive-analytical method based on the Christian Nord's model for categorizing the translation errors. He divided their errors to four groups of semantic, cultural, linguistic, and specific to the text type. Based on this model, the errors of translators in this study were mean occurrence frequency: semantic (98.3%), specific to the text type (94.3%), linguistic (72.5%) and cultural (55%). Similarly, the reason for their errors in any kind is weakness in these themes: "Reconstruction of logical relationships between sentences in translation," "Transferring the meaning of elements specific to the discourse of hadiths and narratives," "Understanding the linguistic construction of sentences and conveying their exact meaning," and "Conveying the implications of cultural interpretations and cultural elements." Correction of these errors in teaching depends on the use of a systematic set of narratives and hadiths that are categorized based on a variety of errors to improve the translation skills of students in solving the challenges of translating these texts regularly by practicing various samples.

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In the transition from the "speaking-listening" form of narrations to its "writing-reading" form, the risk of forgetting and all kinds of distortions caused by oral transmission began to decline; A matter that, although it was followed by a slight opposition at the beginning, but with the manifestation of its many merits, it met with public favor and following this all-encompassing tradition, hadith correspondences emerged. What makes this change somewhat problematic and creates a problem in trusting it is the void in the face of hadiths. The characteristic of the Arabic script in the classical period was not able to express all aspects of speech. Therefore, in some cases, multiple readings of hadith letters emerged; What in linguistics is called "reading deviations" that in some cases is different from the real meaning of Masoom (AS). The passage of time and distance from the atmosphere of hadith issuance fueled many readings; Therefore, it prompted the hadith scholars to look for solutions to overcome this problem. In this article, which is organized by descriptive and analytical method, an attempt has been made to present a model for a better reading of narrations by using both traditional and new methods. Going through the classic solutions such as paying attention to the "rules of Arabic literature", "famous reading" and "components of the sentence texture", referring to important criteria such as "finding the reading based on complementary relationships, intensity and contrast" and "analysis based on intertextual reference" gone.
 

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The proscription of illustration and painting in Islam is a topic often discussed by researchers and art-ists. Most orientalists have suggested that Islam generally opposed art, especially painting and illustra-tion, thus resulting in a number of limitations. A survey of different prophetic sayings on this subject (hadith singular, hadis plural), verses of the Qur'an, and artworks in the era of the caliphs has been pe-rused in this article. It seems that a core factor for the restriction was the possible reversion of newly converted Muslims to polytheism and idolatry. This was a genuine concern in early Islam. Today it is generally unknown, unheard of or simply ignored in the world of Islam. Islam has not prohibited paint-ing rather it does emphasize beauty and aesthetics.

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There are nearly 14000 exegetical hadiths, narrated from Prophet's family, collected by some Shi'ah scholars in a number of commentaries well-known as Tafasir –e Ma'thur (traditional commentaries) in Shi'ah. In the 12th century, most of these traditions were collected in the two large collections entitled Al-Burhan fi Tafsir al-Qur'an, the work of Bahrani (d. 1107 A.H), and Nur al-Thaqalayn, the work of Huwayzi (d. 1112 A.H). These hadiths can generally be classified in three categories: 1. the hadiths explaining outward meanings of the Qur'an, 2. the hadiths expressing the inward meanings of the Qur'an, and 3. the hadiths applying the Qur'anic concepts to the certain individuals and groups of people. For example, some verses of the Qur'an have been interpreted as symbols for the Prophet, the Prophet's household and the opponents of the Prophet's family. The last type of traditions is called the hadiths of Jary (flow). The term comes from Shi'ah hadith concerning ta'wil. According to some hadiths, the Qur'an is like the sun and the moon; it flows through history as same as the sun and the moon flows in cosmos. Among 14000 exegetical hadiths of shi'ah, more than 2100 hadiths are classified as hadiths of Jary. These hadiths have been extremely criticized by some of Sunni Muslim scholars. However, some modern Quranic Shi'ah exegetes such as Muhammad Husayn Tabatabayi, the author of Al-Mizan fi Tafsir al-Qur'an hold that it was the method of Imams of Ahl al-bayt to apply a Quranic verse to all things it might be applied to. Nevertheless, our study shows that the numerous traditions in this respect have been fabricated. Many of these hadiths do not possess an authentic chain of narrators. Moreover, most of them came to Shiah hadith books via Ghulat (exaggerators) whom our Imams refused as heretics. In fact some of them are more similar to trite phrases, rather than interpretations of the Quran, like applying "ba'uza" (mosquito)(Q.2:26) to Imam Ali! There are some sound hadiths from the Imams of Shi'ah that they have denied some applications of the verses to themselves. Having clarified main exegetical concepts and presented two classifications of shi'ah exegetical hadiths, this paper examines these kinds of traditions and evaluates them with criticisms in both textual content and narrators through whom these hadiths have been narrated.

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This study compares and discusses a narrative attributed to Imam Ali on the meaning of letter and verb. And the aim is to compare the views of grammarians and scholars of jurisprudents and syntax and find out the extent of their harmony with the narrative. Most of the views of the founders of the new school of principles in Najaf are inconsistent with the content of the narrative because late and contemporary pricipalists have denied the tripartite division of the verb and have similarly, denied the significance of verb on time. But they are considerate with regard to the meaning of the letter to the theory of relation. However, they have distinct views about the theory of relative literal meaning. Probably, the purport of the theory is to make it compatible with the content of the narrative. This research has adopted an analytical method and a lot of effort has been made to evaluate and compare it accurately. Therefore, sometimes it has taken into account what scholars had to say and sometimes their opinions are expressed along with the analysis

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Stylistics is one of the braches of literary criticism that particularly focuses on the data of linguistics and rhetoric and deals with its text and structure to reveal inherent aesthetics in it and show the reader expressive patterns, leading to distinguish the works of writers. Sheikh Ahmad Al-Waeli is one of the contemporary poets who took an active style in his political poems, especially “Hadith Palestine”. He talks about the will of the people of this land in particular and the Arabs in general to defend their usurped rights. This study aims to analyze the ode at two levels i.e. semantic and rhetorical by taking into account the descriptive-analytical method, to reveal its inherent connotations and reach its wonderful aesthetics. The results of this study show that the poet employs tandem at the semantic level and contrast to understand ideas about the land of Palestine and Palestinian uniqueness and increasing sense of patriotism.  He applauds the Palestinian fighters who did not leave their resistance on the occupied land. In terms of rhetoric, the poet uses verbal repetition in a special way to alert the addressee that the concept presented through repetition needs more caution and awareness. The dialogue that takes place in the ode by asking questions from a child and answering by his father, prepares the reader to reflect about the right of the Palestinians to demand and the invalidity of the occupiers. Although the father, while answering to the child, expects the good and success in the future for his country, to not forget the depression weighing on his shoulders, which is racist and hateful on the part of the Zionists who try to promote it from time to time that the Arabs are not equal to them.