Functions of QUR'ANIC STORIES According to Propp's Approach Story telling can be considered human's first verbal art. The Holy Qur'an has employed narrating prophets' STORIES as means for human guidance. The present article tried to answer the following questions by studying functions in QUR'ANIC STORIES according to Propp's view: can all Propp's thirty one functions be found in QUR'ANIC STORIES? Can QUR'ANIC priorities be depicted considering the functions observed? After analyzing QUR'ANIC STORIES using Propp's approach, is it possible to say what are the similarities and the differences between the texts of QUR'ANIC STORIES and other STORIES? As a whole, function is an act of a character important for the story development and based on Propp, it is the smallest constituting part of a fairy tale. The analysis of the data collected from Safavi's translation of the QUR'ANIC STORIES show that: 1) all Propp's functions can be found in QUR'ANIC STORIES, but they are different in nature and some of these functions in the Qur'an have types not included in Propp's view. Representing norms (dos and don'ts), finding about others' beliefs and presentation of one's beliefs and endeavor to correct false beliefs, individuals' sense of lack and remedy for such lack, the villainy of the misled and their punishment, as well as presenting metaphysical signs for the prophethood of the prophets are the main priorities in the Qur'an. In spite of some similarities including the application of Propp's general functions in the story development, and the existence of binaries such as spying vs information-giving, villainy-punishment and lack-remedy, a number of differences are also observable. Differences in the nature of spying vs information-giving, metaphysical elements and spiritual rewards are some of the differences found in QUR'ANIC STORIES as contrasted with Propp's findings.

Analysing and revising QUR'ANIC STORIES by means of new theories can be effective in more developed recognition and deeper understanding of the Holy Qur'an. The present descriptive-analytical study aimed to analyse the QUR'ANIC STORIES comprising the STORIES of Prophet Joseph (PBUH), Prophet Ibrahim (PBUH), Prophet Jonah (PBUH) and Prophet Jacob (PBUH) drawing on Greimas's actantial model. In so doing, the narratives mentioned were categorized, then the characters in each narration were reviewed and analysed. Six major roles or as Greimas puts it 'actor' were extracted in the narratives. The actors consisted of sender, subject, object, helper, receiver and opponent. This findings show that the structure of many QUR'ANIC STORIES can be reviewed using Greimas's actantial model, the general principles of this model are fully in line with the QUR'ANIC STORIES and the results are analogous with Greimas's achievements in the study of personality as one of the main elements of STORIES.

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 Israʼ, iliyyat. 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 Israʼ, iliyyat 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 Israʼ, iliyyat narrations, and the distortion of the glorious reputation of the prophets in order to clarify the profound difference between the two methods. "

A remarkable part of the texts of the holy Qur'an is formed of STORIES in which, educational, guidance and miracle aspects have been considered. In this paper two approaches are proposed, the first viewpoint (Khalf Allah) believes that the Qur'an has neglected geographical factors of STORIES because it lacks guidance and educational benefits, and the second viewpoint (Biazar Shirazi and Abdulaziz Kamel etc) unlike the first one believes that Qur'an has had a targeted, systematic and special approach to these factors. Based on available evidences, the second view (i.e. the importance of spatial element from QUR'ANIC point of views) has been emphasized.In this process, the results show that the Qur'an has not only considered the spatial elements and geographical factors in the structure of STORIES, but proposed them to a three ways i.e. clear, semi-clear and complex and causes affecting the relative ambiguity or geographical factors are: the unknown nature of the geographical subject for primary audience, the need of next millennium audience to discover new aspects of scientific secrets, non-necessity of description due to clarification of ambiguities with the study of other resources, miracle statement in the brevity speech and reference of audience to hadiths of prophetic household.It is a library research based on an analytical and descriptive method with an aim to understand texts of the holy Qur'an better.

The beginning of a story, in its own right, sets the story's world and determines its progression. Despite the role a story beginning plays in the configuration of the narrative, little attention has been paid to the ways STORIES begin and to the functions of such beginnings. Since the story beginning influences the readers' process of reading and because the QUR'ANIC STORIES aim at evolution, admonition, and learning lessons in the audience and in an engrossing way. Therefore, STORIES and how they begin are of special significance in this divine book. The present descriptive-analytical study tried to investigate the ways the QUR'ANIC STORIES begin. Thus, it seeks to answer this question that do the QUR'ANIC STORIES begin differently and innovatively? And if yes, how such beginnings influence the flow of the story? The findings indicate that some STORIES begin with an introduction and setting the mood while others begin with no introduction hence surprising the audience. Such a variation is because the beginning of each story accords its mood and themes. In addition, the beginning variety somehow encourages the reader to enter the story and follow it.

A large part of the Holy Qur'an verses has been allocated for the expression of the STORIES about ancient people and last prophets. God has applied different methods and special styles for expression of historical events and ancestors STORIES. In this way, He creates beautiful pictures and clarifies them in the best ways so that the Qur'an messages enter in the heart and soul of the audiences. The present research via descriptive – analytic method studies these STORIES scientifically. The result shows that Allah has applied different methods for stating of these STORIES. Some of main important of them are as follow: Repetition of some part of the story, introducing good patterns in the Qur'an STORIES, taking advantage of indirect propagation, taking advantage of characterization, taking advantage of dialog and discussion for better representation of the meaning and purpose, utilization of interrogative style, disclosing the function of ordinary people in construction and orientation to the society trough STORIES and some others.

Introduction: Self-esteem is one of the most important factors in personality development, which can cause increase in personality development and make positive changes in one's mental health. Reading the QUR'ANIC STORIES has a positive effect on children's upbringing and guidance. So, this study aimed to examine the effect of QUR'ANIC STORIES on preschoolers' self-esteem.Methods: In this semi-experimental study with a pretest and posttest design, 60 preschool students in Gonbad-e Kavus City were randomly selected and allocated into the two groups of excremental and control during 2015-2016. We performed 8 sessions (twice a week for 60 minutes) of QUR'ANIC STORIES on the groups. The Cooper Smith's self-esteem questionnaire was used to collect data. The data were analyzed using descriptive statistics (mean and standard deviation) and inferential statistics (paired and independent t-tests) with the SPSS 16 software.Results: The results of the paired t-test showed that the self-esteem level in the control group before using the Qur' nic STORIES was 27.03 (4/7) and after that was 27.73 (4/6) (P=0.054). The results of the independent t-test showed no significant difference in the self-steem level between the two groups only in the dimension of family self-esteem (P=0.006).Conclusions: The results of this study showed that the QUR'ANIC STORIES did not have a significant effect on children's self-esteem but it had a significant effect on family self-esteem. Families of preschoolers can be considered as an important factor at providing context for developing recognition and awareness on matters of faith and religious values.

The relationship between one text and other texts, is one of the important discussions addressed in structuralism and poststructuralism. In his transtextuality, Genette focuses on the effects of one hypotext on another text or other texts (hypertext). The theory of transtextuality considers how texts make use of each other based on the five types of relations comprising of intertextuality, metatextualtiy, paratextuality, architextuality, and hypertextuality. The present paper discusses the effect of QUR'ANIC STORIES on the Luri's romantic legends based on Genette's theory of transtextuality. This descriptive-analytical study aims to show how Lari's legends, i. e. hypertexts, have used the QUR'ANIC STORIES, i. e. hypotexts, in terms of intertextuality and hypertextiality and to examine the reasons for the formation of the metatextual relationships between legends and QUR'ANIC STORIES. By reading this paper, the readers will find out that Luri's romantic legends have with QUR'ANIC STORIES an explicit intertextual relationship and a hypertextul relationship of imitation and transformation using quantitative transformation and pragmatic transformation method. Additionally, because of the persistence of legendary beliefs in the collective memory of people, some legends have a metatextual relationship with QUR'ANIC STORIES. It is worth mentioning that some legends may have only one type of relationship, but others may have all the three types of relationship, with QUR'ANIC STORIES.

One of the prominent topics of applied semantics is the theory of verbs. Each language or text, depending on its function and context, has a variety of speech actions. The theory of extrinsic actions was put forward by John Searle (1969), a contemporary in the pragmatic field. Emotional action is a kind of extrinsic action that expresses the emotional feelings and actions of the speak. Since religion is a functional category appropriate to any time and place, so the language of the Qur'an is an applied linguistic language and a rich source of linguistic studies. . QUR'ANIC STORIES are one of the miraculous aspects of the Holy Qur'an that are examined from the aspects of linguistic structure and context. The use of verbal actions, especially emotional action, in Quranic STORIES has become very subtle so that divine goals and concepts. In this paper, we have tried to take a brief look at the Quranic STORIES and the theoretical framework of emotional action by using a descriptive-analytic method and then to analyze and analyze a number of Quranic STORIES based on John Searle's emotional action model

The discussion of appropriateness in the ancient interpretation, order and coherence in the later interpretation, and chaining and intertextuality in the contemporary text-oriented linguistics dictionary are among the topics that have been the focus of the old and new Muslim and non-Muslim Quran scholars from the beginning of the revelation of the Qur'an to the present age. Today, some orientalists believe that the Qur'an is a mixed and incoherent mass. Also, the repetition of verses in Quranic STORIES is due to the incoherence of the verses. Considering the importance of the discussion, it is necessary to examine the coherence and chaining of the verses related to the Quranic STORIES. The results of the research, which was carried out by the analytical-descriptive method, show that: a. In the early Meccan surahs, the reader is not faced with complete STORIES and only their main events are mentioned,b. The goals in the first surahs are moral and educational, and the way of telling STORIES is sharp and striking, and monotonous music dominates the surahs,c. Narrative parts and in a first way, retribution-oriented STORIES with the verses before and after them on the one hand, and with other retribution-oriented STORIES of other surahs, as well as on a macro level, with the life of the prophet (PBUH), have inter-surah and intertextual relationships,d. The narrative beginnings of these STORIES follow one or more common and formulated patterns,e. The middle part of the STORIES contains structural events, and in fact, the narration of the STORIES is directly related to this part,f. The endings of narrations of the STORIES usually end with a verse that refers to a lesson or a moral message,g. retribution-oriented STORIES of the first Makkah surahs are considered to be the bearers of the first verbal communication of Islam through the prophet (PBUH), and they present a miniature of the entire Quranic STORIES and prepare the mental background of the Quran's audience