One of The most frequent rules in various areas of demonstrative jurisprudence of Two Major Sects of Islam religion is a rule that is known among Shīʿa as “tolerance in The evidence of traditions” (Arabic: التسامح فی أدلّة السنن) and in Sunnī as “latitudinarianism in documents” (Arabic: التساهل فی أسانید). Believers in The general application of this rule have based it for reasons such as consensus (Arabic: إجماع), tradition famous through practice (Arabic: الشهرة العملیّة), and rational judgement (intellectual judgement) and a group of aḥādīth (Arabic: أحادیث, plural form for ḥadīth, literally “talk” or “discourse”) called “Akhbar-e- Man Balagh” (Arabic: أخبار من بلغ). The understanding of The aforementioned narrations and The extent of application of this rule has caused a conflict of opinions among scholars. The narrations containing The excellences of suras of The Holy Book of Quran is one of The fields of application of The rule of tolerance. The present research has explained The types of exposure to this group of narrations based on The rule of tolerance by using descriptive-exploratory method and using library sources and seeks to find a suitable approach about narrations of The excellences of suras ((chapters)) of The Holy Book of Quran. The interaction with These narrations is organized based on a special reading of The rule of tolerance in The selected approach, which is based on a rational interpretation of The contents of Man-Balagh (Arabic: من بلغ)’s narrations and is compatible with The indications of some verses and traditions. The use of weak narrations containing The excellences of suras ((chapters)) will be permissible based on this approach considering three conditions and without any certainty of attributing These narrations to Sharʿ (Islamic rules).

Every single word and sentence of eloquent words have been selected and arranged in a purposeful and logical way. The Quranic researchers have sought to discover The way of relation and The philosophy of The arrangement (order and formation) of The Qur'anic verses since The Quran is The most eloquent word. The process (semantic relations) is also defined in this way in order to provide a simple understanding of how The verses of The Qur'anic (chapters) are related. The content of each sura is divided into several semantic domains and The relationship between These relations is examined based on this new process. In this paper, The process (semantic relations) is adapted to The two suras (Arabic: سورة, (chapters)) of Ash-Shams (Arabic: الشمس) and al-Layl (Arabic: اللیل) in a descriptive analytical method to find an answer to The question of how The application of The process of semantic relations leads to The discovery of The textual coherence of suras Ash-Shams and al-Layl. Finally, it is concluded that There is a central semantic relation in each of These two surahs that The rest of The relations are arranged in different methods of expressing in order to prove or believability and better understanding of that central meaning.

How to profoundly change The beliefs of The polyTheists during The age of revelation from The denial of The Prophet (pbuh) to The certainty of his Message and The acceptance of his full guardianship is a question worthy of attention. The order of verses about prophecy based on The order of revelation is The reason to lead a transformative process and a special Quranic method in institutionalizing The belief of prophecy in The lives of Arabs. In The first stage, The Holy Quran in The first Makkī (Arabic: المکّیّ, suras revealed in Mecca) (chapters) has prepared The community from The motivational side to accept The truth of The Prophet’s (pbuh) prophecy and briefly stating The key issues surrounding it. The Holy Book of Quran at The time of The emergence of oppositions and doubts (The second stage) destroyed The arguments of The polyTheists and explained The prophecy and proved its auThenticity from a cognitive perspective in The second stage by presenting clear arguments. and The Holy Book of Quran in The third stage after Madanī (Arabic: المدنیّ, suras revealed in Medina) period has undertaken measures in order to fulfill The goals of The Massage by explaining The true position of The Prophet (pbuh) to deepen and operationalize The Prophetic belief through explaining practical duties for The Prophet (pbuh) and behavior based on The acceptance of Walaya (Arabic: ولایة, meaning “guardianship” or “governance”).

The intellect is The distinguishing feature of man from animals which has not been found anything more harmful than wine for intellect and The descent of man into The position of animalism is The result of that. Wine has always been forbidden in The heavenly religions based on this, however, The time and manner of declaring its prohibition in Islam has led to The confrontation of two viewpoints in The instant prohibition with The intoxicate of sleep in The sense of The state of being intoxicated (Arabic: سُکارَی) in verse 4:43 An-Nisāʾ (Arabic: النساء, An-Nisāʾ) and gradual prohibition with The intoxicate of wine. The findings of this research by a library study and descriptive analytical method indicate The accuracy of The Theory of instant prohibition with Quranic, narrational proofs and rational confirmations and historical evidence in declaring The prohibition of wine in Makkī (Arabic: المکّیّ, suras revealed in Mecca) verses in early Biʿtha (Arabic: بِعثة) and its emphasizing in verse 5:90 Al-Maʾidah (Arabic: المائدة, Al-Māʾidah). In contrast, The inaccuracy of The Theory of gradual prohibition of wine was proved due to its content contradiction and opposition to The Holy Book of Quran, because it is stated, on The one hand, that wine in The first stage was forbidden during The prayer time with The revelation of verse 43 of An-Nisāʾ, The sixth Madanī (Arabic: المدنیّ, suras revealed in Medina) surah in order to justify The gradual Theory with The gradual rational law, but on The oTher hand, it is stated to The absolute prohibition of wine in its verse 219 and also in some Makkī verses by violating The law of gradualness, by declaring that Surah Al-Baqarah is one of The first Madanī (chapters) (suras) according to consensus that was revealed after The Hijrah (Arabic: الهجرة). Consequently, The occasions or circumstances of revelations in Sunni exegeses by negation The intoxication of wine in gradual Theory have subjective exit from this verse for The motivation of defense of drinking wine of some people and The unjust attribution to oThers by incorrect justifying The allowance of wine until The revelation of verse 43 of An-Nisāʾ in Medina. Therefore, The distinction between declaring The prohibition of wine in Mecca in early Biʿtha and The delay of several years of execution of Ḥadd (fixed punishment) of Khmer (The drinking of alcohol, shurb khamr) in Medina in instant Theory, in addition to creating strong motivation in leaving and religious final notice has also been a kind of educational method of Islam. While The announcement of The absolute prohibition of wine at The same time as The implementation of its Ḥadd (fixed punishment) with The revelation of verse 90 of Al-Maʾidah from The last Madanī Surahs (Surah Madaniyah) or Madani (chapters) in The gradual Theory is against The educational method expected by Them. The unjustifiable consumption of some companions of drinking wine in Medina until The revelation of The prohibition verse in addition to The achievement of The Quranic Theory of Saib Tabrizi (Persian: صائب تبریزی, Romanized: Ṣāʾib Tabrīzī) is among The consequences of proving instant Theory of The prohibition wine.

This article seeks to explain The evidence by interpret of relevant knowledge, to confirm The unique role of purpose in integrating some suras. According to this, The reason for The development of The text in terms of contemporary literary Theories is The existence of communicational purpose; from point of view Grammars, The development of The word depends on its utility and goal. The development of The trend has also been conditioned by a large purpose behind The text and on Rhetoric science is also stated, The conjunction of The word to rhetoric is conditioned by The existence of a secondary purpose (oTher than The literal meaning of The word). in addition to, In The discussions of The research method it is proved that coherence of The research texts, if The problem and The goal is determined, will be achieved and The topic-based texts will not be fruitful. According to The philosophy of science, The unity and distinction of The sciences, at least in The communication sciences, is The purpose of science. This article also points out The subject of sura is not capable of being coherent with sura. Because, firstly, in The research method, subject-based texts are disjointed and incoherent, it has also been proven in The philosophy of science that science cannot be distinguished by subject. In addition, it has also been stated in The practice. It is impossible that provide a topic that is comprehensive on all The sura issues and prevent oTher sura issues. And finally, The researchers have also provided a definition of subject unity which is practically a return to unity of purpose.

The political development of Hamdanian’s dynasty is explorable from The third century onward. The name of this dynasty in Halab is associated with The appearance of an ample of excellences. They left a great deal of literary and scientific heritage due to Their widespread endeavors to The extent that even today They enjoy a high position. It was due to The existence of great scholars that such a cultural revolution took place in Sayf-al-Dowleh’s time. The present article is an attempt to study briefly The excellence of this dynasty and The manner of Their assumption of power.

Believing in The proportion of The (chapters); in both of its major branches which means The relation between The end of each individual chapter with The beginning of The next chapter and also The contextual relation among (chapters) following each oTher is mostly based on accepting The concept of "Tofiqi" in The chapter's orders and The reasons related to this issue. Yet The reasons which emphasize this attitude lack any reliable scientific reasoning and Therefore fail to prove The occurrence of "Tofiqi" in The order that The (chapters) appear in Quran. In addition to These, in general The (chapters) are not dependant on The previous or Their next (chapters) for conveying Their meaning. Instead each possesses separate topic or even topics for furTher discussions, which can be debated without any dependence on The oTher (chapters). Of course one can always find harmony among The (chapters) regardless of Their order. FurThermore due to religious permission for reading The (chapters) without any particular order reflects The lack of any essential proportion among Them. Also by surveying many of These claims one can realize to what extent They are based on personal views and likes too. As a matter of fact it seems that The so-called claimed proportions and similarities in (chapters) following each oTher do not rely on any valid and acceptable principle at all among The advocates of The mentioned Theory; The proportion of (chapters). Based on These, one can hardly accept The aspects related to proportion and regarding this agree to it as a principle for real concepts and meanings. As a result basically The validity of The principle related to The proportion of (chapters) is indeed doubted in The first place.

A search into The earlier tradition sources of The Sunnis indicates that part of Them, entitled Kitab al-Fad’il, address The excellences (fad’il) and virtues (manaqib) of individuals and groups. Dedicating a separate chapter under this rubric along oTher (chapters) and sections of hdith collections reveals The importance of this issue and The endeavors of The compilers of Sunni hdith collections in preparing this category of traditions. After compilation and examination, this type of traditions can be grouped into seven categories: excellences arisen from The individual's relation with The Prophet (S.A.W.); religious; ethnic, tribal, and group; military-security; scholarly; ethical; and The traditions dedicated to The Ahl al-Bayt (A.S.). Influenced by different temporal and spatial circumstances, The traditions regarding The virtues and excellences of individuals and groups vary in significance, value, and credibility which have to be taken into consideration and closely examined when being referred to. excellences and virtues is one of The hdith fields that have not been safeguarded against fabrication and forgery; thus, employment of such traditions and making reference to Them seems to require close examination and precaution.

Among many traditions in The hadith books, There are traditions that express The status and value of The suras ((chapters)) and verses of The Qur’ an to encourage Muslims to read The Divine Commandments repeatedly, thoughtfully and reasonably. There are differences of opinion on The validity of These narratives, wheTher They are true or false, and how They are used in interpretations. Some of The contemporary scholars have confirmed Them and oThers have sought to eliminate Them from The commentaries by taking into consideration The harms of many unknown traditions. Therefore, it is important to examine The validity of citing The narratives of virtues, and (oTher) aspects that remain unaddressed Since The auThentic narrations of virtues are not easily found, in The view of evidence presentation, The best way is to validate These narratives. Analytical evaluation of narrations with narrative and curative approaches can be a way of validating The narratives; that The compulsive result of These analytical evaluation of weak narrations especially narrations of suras will not be left out. In The evaluative approach to investigate The narratives of virtues, in addition to The five suras of The suras of The Qur’ an in nine contemporary interpretations based on The elaborated criteria, There is an increased acceptance of contemporary commentators to The narrations of virtues and this indicates The importance of such narrations.