The story about "the Shah And Slave Girl" in the first part of "Masnavi" is a perfect allegory through Maulavi shows human spiritual revolution as prophets and saints educate.The story is briefly as fallows. There was a religious king who was going to hunt and by chance he saw a pretty slave girl in the throughway and fell in love with her. Therefore, he bought the girl but immediately she became ill. So, the king gathered all the physicians to remedy the illness, but they were unable to do that. When the king understood their inability, he went to a place of worship and in the capacity of a weak person he prayed and asked help from the Merciful God: While he was crying he fell asleep and saw in his dream that an old sage came and promised that "if an old saint comes to you tomorrow he would be a holly-blessed saint and the best physician for your patient". Next day the holly sage came and visited the sick girl; and after the necessary examinations, he said that there was not any sickness with her body 'but she has fallen in love with someone' and demonstrated that her beloved is a goldsmith who lives in Samarqand city. Then he commanded the king that 'he had to invite the goldsmith by some deceit. The sage's order was done and the girl with her beloved had a happy life for six months. After that time 'the holly sage made some poisoned sherbet' and ordered the young goldsmith to drink it. Then the girl's beloved became ugly and gradually went to be ill looking and little by little passed away. As soon as he died, the fire of love extinguished in girl's heart and the patient was cured and  ealed. This essay attempts to show that the story is an allegory and needs a hermeneutic interpretation.

It is never possible to compromise on the right to velayat, caliphate and imamate and the sole heir of the Prophet, who is, in fact, a model for all men and women as regards caliphate, never did so and she sacrificed herself, her property and even his son in defending velayat. Believing that velayat is the foundation of Islam and its negligence is equal to blasphemy and apostasy, she adopted a clear and transparent policy and this is the same point that the Hidden Imam (a.s.) wrote to Abu-Omar Ameri: "the Prophet’s daughter is a nice model for me". To disclose the truth to people, she utilized logical reasoning and stimulation of genuine human emotions. The following are among what Hazrat-e Zahra (a.s.) did to defend velayat, which is, in fact, the continuation of the course of prophethood: Giving people reminders and warning them, ceasing to give allegiance to the caliph, resisting obligatory allegiance and supplication, reminding people of Ghadir-e Khom, threatening to curse, constant weeping, claiming Fadak, recounting the facts when women came to visit her, refraining from speaking, declaration of resentment against the usurpers of caliphate, the political will. The most significant part in her struggle is manifested in Fadak sermon as, on the one hand, this land was considered an important economic support for Hazrat-e Ali (a.s.) and, on the other, usurping Fadak which belonged to Hazrat-e Zahra (a.s.) was believed to be illegitimate and against the Quranic principles and this very point is a concrete example which shows that the usurper caliph didn’t deserve to be the successor of the Prophet. 

This article seeks to explain the semantic position of “pray” in a descriptive way in the Quran. Descriptive semantics reviews the relation of term “pray” with the relevant words in the Quran. There is semantic relation between “pray” and the application of the revealed of words such as seek, call, implore, supplicate, worship, seeking forgiveness and…. One of the important conclusions drawn from the semantic fields of prayer is revealing the deep semantic connection of the pray with the other words of the same field in the Quran. These nexus made the term pray influenced completely under the adjacent words and the semantic system available in the Quran. Exploring these nexus and clearing the semantic development of the pray, this article deals with the evolutionary process of man as a semantic approach in accordance with its degrees.

The first fundamental of fundamentals of muslems religion is "Theism". One of it's branchs is Monotheism in worship. "Wahhabism" as perturbed progress of Eslam by raise Theism and unwisely exclusive explanation attribute Polytheism to many of muslems .One of sensible question that is a pretext of this perturbed progress and recount its antonism to Monotheism in Worship is "Suplicating". "Wahhabites" accept "Suplicating only on prayer of prophet in date of his life or in Doomsday, but account remainder of the  forms of Sublicating as Polytheism. There is one question that is this "wahhabism" belief general of other islamic sects or is unique of them? Many of muslem sects accept many of forms of Sublicating. "Deobandyah" is as this type sects. The explanation of Suplicating, consistency to Theism, being lawful and dept of muslem's commitment to it is important question that in this article by consider of it in form of think and act of thinker of "Deobandyah" can have benefit walking to show falsehood in belifes of "Wahhabism". "Deobandyah" by innocence of Wahhabites' belifes accept the various forms of Sublicating such as: Sublicating to Essece and status of Prophet and reighteouses, Intervention, Orision or Asking for prayer of Prophet in Universe or Limbo or Doomsday, Orision or Asking for prayer of reighteouses in their life or after their death, Pilgrimage of Prophets and reighteouses's graves, Blessing, Cure, and Tributefor graves and convents. General importance of this article is this that chalenges the "wahhabism" attempt in order to generalize false their thinks and beliefs in whole of The" Sunnites" by claiming having authority of their think.

1. Introduction:Maghame is a kind of narrative which focuses on the poor and beggars’ wants and tricky literary men with an ornate prose. Also, Picaresque is a kind of episodic narrative which explains events happening for low class people of society or criminals, or the roguish central character fighting for survival of fittest permanantly. These involvements may take place at all social levels and typically present a humorous and wide-ranging satire of a given society. …

The study, being performed in a descriptive and analytic method, has intended to explain the difference between Sunni scholars and Vahhabis` on tavassol and to defend Quranic basis of tavassol with regard to Sunni scholars` views. Considering themselves as Sunnis, Vahhabis following Ibn Taymiyyah and Mohammad Ibn Abdolvahhab have refuted some kinds of tavassol including tavassol to deads of high degree of religious perfectins and to perfect people and, on this basis, view all other Muslim as being polytheism. One of their proofs for their claim lies in the tradition of estesqa and Omar Ibn Khattab`s turning to the Prophet`s uncle for demanding to rain. Yet, Sunni scholars have agreed with tavassol and crittisized vahhabis` attitude of the tradition.