The Holy Qur'(a)n cont(a)ins (a) collection of stories (a)bout the divine Prophets, through which the contr(a)st between truth (a)nd f(a)lsehood (a)cross history (a)nd hum(a)n societies is cle(a)rly depicted. The mysterious story of (a)br(a)h(a)m (PBUH) is one such ex(a)mple, in which positive (a)nd neg(a)tive ch(a)r(a)cters (a)re portr(a)yed (a)nd symbolized for future gener(a)tions. The symbolism in this story is b(a)sed on "individu(a)ls (a)nd ch(a)r(a)cters" (a)s well (a)s "events (a)nd n(a)tur(a)l forces." The positive heroes of this story (a)re: (a)br(a)h(a)m (PBUH), who symbolizes (a) revolution(a)ry figure in re(a)lizing monotheism (a)nd (a) fighter (a)g(a)inst the m(a)nifest(a)tions of tyr(a)nny; H(a)g(a)r, who symbolizes loy(a)lty; Ishm(a)el, who symbolizes (a)bsolute devotion (a)nd submission; Is(a)(a)c, who symbolizes hope (a)nd insight; (a)nd S(a)r(a)h, who symbolizes emp(a)thy (a)nd (a)ffection. The neg(a)tive ch(a)r(a)cters, such (a)s Nimrod, (a)z(a)r, (a)nd his people, represent (a)rrog(a)nce, rejection of truth, retrogression, (a)nd f(a)n(a)ticism, respectively. Moreover, in (a) novel move, the Holy Qur'(a)n (a)lso symbolizes n(a)tur(a)l events (a)nd forces. In this story, the K(a)'b(a)h symbolizes monotheism (a)nd the unity of the Isl(a)mic Umm(a)h, S(a)f(a) (a)nd M(a)rw(a)h symbolize respect for the divine ritu(a)ls, celesti(a)l bodies symbolize (a) logic(a)l proof, idols symbolize tyr(a)nny, (a)nd the (a)xe symbolizes the struggle.

One of the frequently used forms of discourse in the Holy Qur(a)n is storytelling. The Qur(a)nic stories (a)re (a) rich tre(a)sure trove of f(a)ith-b(a)sed, ethic(a)l, (a)nd beh(a)vior(a)l te(a)chings, which (a)re vividly portr(a)yed to provide models for others to emul(a)te. In (a) civiliz(a)tion-building rere(a)ding of the stories of the Prophets in the Qur(a)n, the first step is to identify the recurring themes in God's n(a)rr(a)tive of the te(a)chings (a)nd (a)ctions of the Prophets. (a)ppro(a)ches to them(a)tic (a)n(a)lysis in liter(a)ry sciences, such (a)s n(a)rr(a)tology, offer scientific(a)lly v(a)lid (a)nd reli(a)ble tools th(a)t c(a)n (a)ssist in this process. (a)ccordingly, this (a)rticle (a)dopts (a) descriptive-(a)n(a)lytic(a)l method (a)nd uses the motif element from n(a)rr(a)tology to reinterpret p(a)rt of the story of Prophet Ibr(a)him ((a)S) in the Holy Qur(a)n. The findings of this study reve(a)l motifs such (a)s the est(a)blishment of (a) r(a)tion(a)l civiliz(a)tion-building mindset through the motif of deb(a)te, the (a)ffirm(a)tion of effort (a)nd struggle in the exp(a)nsion of the civiliz(a)tion(a)l mission through the motif of tri(a)l, (a)nd the concern for the continu(a)tion of civiliz(a)tion in future gener(a)tions through the motif of pr(a)yer for offspring in the story of Ibr(a)him ((a)S).

The (a)lmighty God for the purpose of blessing m(a)nkind (a)nd helping his growth h(a)s set (a) p(a)th to re(a)ch the throne (a)nd (a)ppro(a)ch Him, (a)nd h(a)s set guides for this p(a)th. Divine Prophets (a)re the very s(a)me m(a)sters who show the truth, which reve(a)l the p(a)th to the seekers of the truth (a)nd distinguish the p(a)th from the evil. Of course, hum(a)ns h(a)ve different mor(a)ls (a)nd tempers; for this re(a)son, v(a)rious methods (a)re needed for their educ(a)tion (a)nd guid(a)nce. In this p(a)per, the Prophetic method of Prophet Ibr(a)him ((a)S) b(a)sed on the 125th verse of N(a)hl, h(a)s been investig(a)ted (a)nd the verses h(a)ve been (a)n(a)lyzed (a)ccording to the methods of pre(a)ching, (a)rgument (a)nd controversy bec(a)use, (a)ccording to the (a)bove verse, hum(a)ns (a)re divided into three types of the followers of the truth, the ev(a)ders of the truth (a)nd the opponents of the truth. So, the pre(a)cher needs (a)n (a)ppropri(a)te promotion(a)l method to (a)pply for e(a)ch group. The results show th(a)t the most import(a)nt method of pre(a)ching used by (a)br(a)h(a)m ((a)S) is the method of presenting demonstr(a)tion.

Liter(a)ture h(a)s (a)lw(a)ys inspired Ir(a)ni(a)n (a)rtists, (a)nd there is (a)n undeni(a)ble connection between them. This rese(a)rch h(a)s explored the connection between Ir(a)ni(a)n poetry (a)nd p(a)inting in the intertextu(a)l (a)nd intersemiotic tr(a)nsl(a)tion of the p(a)intings of Sult(a)n Ibr(a)him Mirz(a) (a)nd H(a)ft Or(a)ng J(a)mi. Prince Ibr(a)him Mirz(a) ((a)pril 1540-23 Febru(a)ry 1577) w(a)s (a) Persi(a)n prince of the S(a)f(a)vid dyn(a)sty, He brought together (a) group of t(a)lented (a)rtists to illustr(a)te the H(a)ft (a)wr(a)ng, including seven M(a)sn(a)vi of J(a)mi’ s most enduring poetic poems, which led to the cre(a)tion of (a) collection of twenty-eight m(a)gnificent M(a)sn(a)vi p(a)intings. In this study, the (a)uthor intends to ex(a)mine the story of the Prophet Muh(a)mm(a)d Miʿ r(a)j in ker(a)d n(a)meh esk(a)nd(a)ry by dr(a)wing it from the H(a)ft (a)wr(a)ng of Sult(a)n Ibr(a)him Mirz(a) Ex(a)mine from the perspective of intertextu(a)l studies (a)nd relying of Genette Hypertextu(a)lity. (a) critique of the issues of simil(a)rity (a)nd convergence in poetry (a)nd dr(a)wing, (a)nd (a)ccur(a)cy in substitutions, shows th(a)t the p(a)inter did not oblige herself to illustr(a)te (a)ll the verses. (a)ccording to (a) comp(a)r(a)tive study between the p(a)inting (a)nd Muh(a)mm(a)d Miʿ r(a)j Mostly domin(a)nt from the perspective of Genette is v(a)ri(a)tion, (a)nd (a)mong the moving c(a)ses, Decre(a)sing (a)nd incre(a)sing is the most reli(a)nce on incre(a)sing th(a)t is b(a)sed on the p(a)inter’ s im(a)gin(a)tion.

The purpose of the current rese(a)rch is to identify the components of tr(a)nsform(a)tion(a)l le(a)dership b(a)sed on the biogr(a)phy of Prophet Ibr(a)him (PBUH) in the Holy Qur(a)n with consider(a)tions in the field of educ(a)tion. The qu(a)lit(a)tive method of text (a)n(a)lysis w(a)s used to conduct the rese(a)rch, (a)nd the source of d(a)t(a) w(a)s the Holy Qur(a)n (a)nd speci(a)lized m(a)n(a)gement (a)nd Isl(a)mic texts. In the first p(a)rt of the (a)rticle, speci(a)lized m(a)n(a)gement resources, theoretic(a)l found(a)tions, (a)nd rese(a)rch b(a)ckground in the field of tr(a)nsform(a)tion(a)l le(a)dership (a)re ex(a)mined, (a)nd the second p(a)rt, identifies the components of tr(a)nsform(a)tion(a)l le(a)dership in the life of Prophet Ibr(a)him (PBUH), the verses (a)nd n(a)rr(a)tions rel(a)ted to his life in the books (a) comment(a)ry h(a)s been reviewed (a)nd quoted. B(a)sed on the findings of the rese(a)rch, the components of tr(a)nsform(a)tion(a)l le(a)dership c(a)n be divided into three m(a)in (a)re(a)s: First, the ch(a)r(a)cteristics of the tr(a)nsform(a)tion (a)gent (including honesty, expressing love (a)nd respect with determin(a)tion, knowledge (a)nd (a)w(a)reness, (a)nd cour(a)ge (a)nd br(a)very). ; Second, the driving f(a)ctors of the tr(a)nsform(a)tion process (including st(a)rting (a)t the individu(a)l (a)nd rel(a)tive level, p(a)ying (a)ttention to person(a)l g(a)ins (a)nd losses, identifying thre(a)ts (a)nd risks, expressing strong (a)rguments, re(a)soning skills, referring to n(a)ture (a)nd re(a)son, using methods). (a)ccomp(a)nying to encour(a)ge the (a)udience to think, using the step-by-step method, (a)cquitting the opinion (a)nd not the opinion owner (a)nd using questioning liter(a)ture). Third, the f(a)ctors inhibiting the tr(a)nsform(a)tion process (including the fe(a)r of we(a)kening interests (a)nd power, mispl(a)ced prejudices, ignor(a)nce, (a)nd the illusion of being h(a)rmed by tr(a)nsform(a)tion). (a)s (a) result, educ(a)tion(a)l le(a)ders (a)t low levels, like Prophets, h(a)ve (a) serious mission in the field of reforming (a)nd guiding society (a)nd cre(a)ting tr(a)nsform(a)tion in it. The necessity of tr(a)nsform(a)tion in the field of educ(a)tion is the existence of tr(a)nsform(a)tive educ(a)tion(a)l le(a)ders who, in (a)ddition to h(a)ving speci(a)l ch(a)r(a)cteristics, p(a)y (a)ttention to promotion(a)l (a)nd inhibiting f(a)ctors (a)nd use them in their educ(a)tion(a)l progr(a)ms.

Ibr(a)him Sult(a)n (796-838 (a)H) w(a)s (a) Timurid prince who ruled in Shir(a)z since 817 (a)H. He w(a)s (a) p(a)tron of (a)rts (a)nd (a) renowned c(a)lligr(a)pher. His c(a)lligr(a)phic inscriptions which were (a)ll within his territory of rule, h(a)ve been frequently referred to by histori(a)ns. Nevertheless, only (a) few of those inscriptions rem(a)in tod(a)y. Three of these inscriptions (a)re c(a)rved in Persepolis. These inscriptions mention poems of S(a)’di (a)nd refer to the n(a)me of the c(a)lligr(a)pher, Ibr(a)him Sult(a)n. His und(a)ted inscription in the m(a)usoleum of (a)li-ibn-H(a)mzeh prob(a)bly belongs to (a)nother building. There is (a)nother und(a)ted inscription in the (a)tiq Mosque, which could be his decree of (a)ppointment (a)s the ruler of Shir(a)z (a)nd is prob(a)bly his c(a)lligr(a)phy.

(a)n import(a)nt p(a)rt of the dimensions of the mission of the Prophets in responding to the opposite (a)udience (a)nd trying to persu(a)de (a)nd inform them in terms of beh(a)vior(a)l (a)nd spoken beh(a)viors in the Qur'(a)n h(a)s been widely reflected. Prophet Ibr(a)him w(a)s one of the divine Prophets who, in (a)n (a)rgument(a)tive m(a)nner, h(a)d (a) v(a)riety of spoken (a)ctions for spre(a)ding (a) monotheistic discourse th(a)t differed in terms of form (a)nd content from the existing religious discourse (worship of n(a)tur(a)l elements (a)nd idol(a)try) in Mesopot(a)mi(a), Suit(a)ble for (a)ttr(a)cting (a)n opposing (a)udience. This (a)rticle, by utilizing the c(a)tegoriz(a)tion of Sur(a)l's speech (a)cts (expressive, inclusive, emotion(a)l, commitment (a)nd decl(a)r(a)tive), is intended to ch(a)r(a)cterize (a)br(a)h(a)m's speeches in de(a)ling with dissent b(a)sed on the exegesis of Qur(a)nic verses. The findings of the rese(a)rch show th(a)t the spoken (a)ction of the st(a)tement intended to introduce (a)nd describe the monotheistic discourse with the purpose of its sem(a)ntic prop(a)g(a)tion (a)nd fix(a)tion h(a)s been the highest (a)nd the most pronounced speech (a)ction of the le(a)st frequent. It seems th(a)t the most import(a)nt f(a)ctor influencing the frequency of speech-m(a)king expression is the overcoming (a)nd hegemoniciz(a)tion of the discourse of the multiplicity of gods in society, which (a)br(a)h(a)m tried to use with this (a)ppropri(a)te context to highlight the discourse of monotheism (a)nd to m(a)rgin(a)lize the domin(a)nt discourse.

Ibr(a)him N(a)srull(a)h the P(a)lestini(a)n / Jord(a)ni(a)n poet (a)nd novelist beg(a)n his liter(a)ry life (a)s (a) poet (a)nd issued some different poetic(a)l works. He wrote his first novel in 1985 n(a)med: "B(a)r(a)ri (a)l-Humm(a)" (wildernesses of fever), (a)nd from th(a)t time his n(a)me w(a)s registered (a)s (a) novelist in liter(a)ry circles. Then he published three novel collections i.e.: "(a)l-Rew(a)y(a)t (a)l-Must(a)qell(a)" (independent novels), "(a)l-M(a)lh(a)t, (a)l-F(a)l(a)stinyy(a)" (P(a)lestini(a)n comedy) (a)nd "(a)l-Shor(a)f(a)t" (b(a)lconies), e(a)ch collection of which cont(a)ins sever(a)l novels. Using descriptive (a)ppro(a)ch (a)nd (a)n(a)lytic(a)l method, this p(a)per (a)ims to expl(a)in his liter(a)ry life (a)nd his novelistic experience (a)nd to the study of effective f(a)ctors in his tendency tow(a)rd the c(a)reer of novel writing.

In this rese(a)rch, it h(a)s bestride to survey the short n(a)rr(a)tion of Ibr(a)him (a)dh(a)m Repentence being selected from four m(a)jor mystic(a)l texts. (a)t first e(a)ch text h(a)s been divided into (a) few st(a)tements. Then b(a)sed on different codes, they h(a)ve been cl(a)ssified. (a)fter (a) comp(a)rison through the n(a)rr(a)tive structure fr(a)me work, their n(a)rr(a)tive ch(a)r(a)cteristics h(a)ve been found out. In f(a)ct, (a) scientific n(a)rr(a)tive style of these liter(a)ry pieces h(a)s been done (a)s well.

Considered Ibr(a)him N(a)ji from Rowe Ed renew(a)l (a)nd Medi(a) contempor(a)ry (a)r(a)bic poetry (a)nd the mode of the contr(a)ct between the Poets Egypti(a)n Glory De(a)n, who T(a)t By Poets of the modern er(a). Renew(a)l h(a)s going on in different (a)ngles, some T. New in the music (a)nd poetry in his im(a)gin(a)tion, but in the (a)nd Methods.This rese(a)rch tries in the subject Renew(a)l Music when the poet’s glory D On the ro(a)d to the investig(a)tion (a)nd ch(a)r(a)cteriz(a)tion (a)nd (a)n(a)lysis. From the results of this rese(a)rch felt like N(a)ji B(a)lmosh(a)t (a)nd(a)lusi(a)n poet (a)nd use the weights (a)lso is used inste(a)d of the house chopped.Depends on the survivor in his h(a)ir of ch(a)r(a)cters th(a)t help to highlight the word th(a)t fits the (a)tmosphere of psychologic(a)l me(a)ning. Th(a)t «N(a)gy» rem(a)de in the music of poetry (a)nd im(a)gin(a)tion, but in words (a)nd ide(a)s (a)nd ....