One of the central topics of Quran is developing and testing the knowledge of the meaning and philosophy behind it and ways out of it, impact on human well-being is undeniable.The same concept in the book such as Masnavi the main source of your concepts of the Quran and the hadiths is highly regarded in the world. In this study, the library method has been associated with the development and testing of the first verse and then interpret them, use them mentioned Rumi. A total of sixty-verse related to risk, its types, ways of liberation, as well as other related concepts and the creation of about  twenty verses of Rumi's Masnavi attention to different species have benefited from them. Note that submerged much of Rumi's verses and traditions.

The word “forgiveness” is among the most widely used and controversial words in the Qur'an and the Qur'an in relation to other words, the particular semantic nature. This article tries to present an image of the “forgiveness” in the Qur'an, the mining centers function of “forgiveness”, to answer this question in accordance with the Qur'an, which has the words “forgiveness”, based on juxtaposition, relationship or contrasting semantic meaning? Companion Study of the word “forgiveness” in the Qur'an indicates that the word relationship at the center of the prophets, angels and sinners with God, also emerged at the center of interpersonal communication. Companion applications and concepts derived from an analysis it became clear that the concept of a value concepts such as forgiveness with faith, piety, repentance, humility, patience, mercy and semantic correlation is not insisting on guilt. On the other hand, the term anti-value concepts such as idolatry, arrogance, disbelief, pain and loss of contrast means  

The imagination (idea) of brotherhood in the Quran had formed as a social efficient and effective institution in space of ignorance’s zealotry and nervousness in the time of revelation the Quran. This imagination was specific idea of brotherhood based on blood and relatively relations or ethnic and tribal alliances or social and cultural norms that regardless of value or anti-value, right or wrong was common in ignorance Arab’s live. With the appearance of Islam and revelation of the holy Quran, like many other imaginations, the meaningful change was created in the social thought. Methods of cultural anthropology seek to examine the emergence and penetration this idea in the mind of Arabs before the Quran. In the first stage the imagination of brotherhood checks in space of ignorant. In the second step the alternation of Quran is checking in this imagination and in third step extracts the ultimate understanding of Quran for all times and all cultures. It seems that alternations that created in this imagination by Quran, can be studied in seven layers that necessarily doesn’t have any chronological order, but is deduced from the text of the Quran. According to the concept of brotherhood and its root and offer a certain sense of it; analysis the of positive and negative historical samples; promoting of the concept of brotherhood to the level of connection with the chosen people and prophets; directing the brotherhood to a real and valuable communication, alternating the social imagination of brotherhood, breaking the domination of ignorantly brotherhood, and presenting a right suggestion for the brotherhood imagination based on faith and morality to gain the felicity and god’s satisfaction that the result of it is a relaxed atmosphere, full of support and companionship, and even self-sacrifice among them that the Muslim community turned to an attractive focus to attract the hearts. Using of this Qur'anic doctrine in today's busy world that is at a steep of moral decline, both creates actual links between the society and joins the hearts in the way of growth and perfection.

The Quranic word "Mahsur" is used only once in the verse 29 of Surah al-Isra. Arabic lexicographers and Muslim commentators have explained that the word "Mahsur" is formed from the root "Hsr" and has different meanings. According to these lexical and interpretative views, the translators of the Holy Qur'an have quoted different equivalents for the word. Accordingly, in the present article, after a detailed explanation of these views, we have examined and searched Semitic languages for the word and its origin. We have shown that the root "Hsr" has been used in all Semitic languages. However we have not found the word "Mahsur" in the Semitic languages ​​such as Aramaic, Syriac, and so on, but in Hebrew and specifically in the Old Testament, we have found it in a similar context. In the end, based on this etymology, we have evaluated the equivalents of the Quranic word "Mahsur" and then we proposed our own equivalent; "destitute" or "poor".

The word “Gospel” is used in Quran twelve times, and Gospels are the main part of Bible.so, a comparative study of this word is important. Muslims believe that Gospel is the book of Jesus and orientalists get confused by study about Gospel in Quran and Muslims views. Because they surly know that Gospels were written after Jesus by Apostles or others except Jesus then they ascribe to prophet of Islam that he had few information about Christianity. In this research we try to show that the usage of the words “Gospel” and “Book” in Quran are different from the most Muslims and orientalist views. If we study and investigate the usage of the word "book" in Quran, we realize the usage of this word in six fields and In Quran, there are not any verses that claim the Gospel is the book of Jesus. The Gospel which was given to Jesus was oral juristic judgements.

From a long time ago the interpreters of Sunnite and Shiite theologians have had dispute over the meaning of Imam (leader) and his characteristics, and dignities of the Imamate. Of course, to prove their points of views the most important documents for both groups are the verses of the Holy Quran among which the most important verses that Shiite refer to is Chapter Baqara (2): Verse 124 which, among others, describes the difference between prophecy and the positions of the Imam’s leadership, of which the most important characteristics of the leader include the necessities of inward and outward chastity and thus the determining of the Imam by God Almighty, is concluded. The Shiites also take this verse as an invalidation of any lecher and ruthless leadership, as Imam, until the Day of Resurrection, and use this verse in all of their verbal disputes about the subject of leadership after the (PBUH). On the other hand, Sunnite interpreters believe in the identity for the prophecy and Imamate (leadership) and took this verse as the requirement of the prophet’s chastity, yet they also took it for proving the Imam’s (leader’s) outward chastity and also to refer to it as invalidation of any lecher and ruthless leadership, either as a leader of an Islamic society, or in a judicial position of society or as the leader of congregational prayers