Analyzing meanings on the basis of conceptual metaphors is a rather new approach in cognitive semantics. The authors of the present essay claim that Zamakhshari's explanations about the senses of prepositions show methodological and conceptual resemblance to the conceptual metaphor theory. In this research we aim to find out: 1. Dozamakhshari's explanations about the senses of علی follow a unified framework? 2. Does this framework show resemblance to conceptual metaphor theory? 3. Does analyzing the senses of prepositions employing the conceptual metaphor theory have contributions for the semantics of prepositions? To answer these questions the interpretations of twelve verses in which the preposition علی is used were analyzed on the basis of Kashshaf. Consequently we found out that Zamakhshari's explanations about the senses of علی in those verses showed theoretical uniformity and methodological and conceptual resemblance to the conceptual metaphor theory.

Banat Qebli by Maher Mehran, the Egyptian literary figure, employs special narrative techniques, which makes it impossible to subsume under classic novels. He composed the novel artistically in fragmented format. Text fragmentation means that the novel is divided into several coherent parts in coordination with other topics and stories the author wants to narrate. The artistic element is that the author creates a new pattern of narration by intermingling different stories to build up the novel and text. Coherence is brought about by interweaving textual pieces. The present study tries to discover and specify the narrative techniques of this author in his novel according to the descriptive-analytic method and identifies the major motivations for these techniques. The novel of Banat Qebli (the girls of south) includes two stories, the story of “Fahim Al-Aghili” and the story of “Al-soafa”. The former is about a revenge case in Saeed, Egypt, and the latter is about cruelty and repression against women in the region. The most important conclusions are that the story of “Fahim Al-Aghili” is based on “text fragmentation” technique and Maher Mehran uses this technique in congruence with the content, characters, the intentions of the author and in order to involve the reader in the story developments. The story of “Al- Soafa” is narrated according to the traditional narrative methods which involve a beginning, an ending, and other classic elements, as these elements are appropriate to reveal the oppression of women in this society.

Talking about the great and lofty personality of the lord of the believers, Imam Ali (peace be upon Him) and introducing that great man is very difficult for anyone and it must be admitted that it is not only difficult but also impossible. Only those can talk about Imam Ali (peace is upon Him) who have a thorough understanding of his personality and his great character. In the whole world, except for Allah and the prophet (peace be upon Him), no one can be found who could claim to have proper knowledge and understanding to describe Imam Ali (Peace be upon Him), as the prophet (peace be upon Him) himself stated “… no one would know thee except for me and Allah” and he also stated “… [Ali] has a right that no one except for Allah and I would ever know.” Such great statements about Ali and this hadith which goes “Ali is with the Quran and the Quran is with Ali” must be considered in this regard. This statement signifies two great characteristic and lofty positions which belong to Imam Ali (peace be upon Him) first the companionship of Ali (Peace be upon Him) with the Quran and the companionship of the Quran with Ali (Peace be upon Him). Considering the importance of this Hadith, the writer of this paper attempts to explain it.The author discusses the companionship of Ali (peace is upon Him) and the Quran and then investigates the roots of this Hadith in both Shiite and Sunni traditions. This study deals with this companionship from different perspectives such as the word and the expression of companionship and then deals with companionship in various worlds. The paper states that the companionship of Ali and the Quran can be both in this world and the next world. After discussing the companionship in this world and explaining some aspects of it such as: the companionship of Ali and the Quran in guidance of people, the companionship of Ali and the Quran as supporters of each other, the companionship of Ali and the Quran as the indicators of one another, the unity of Ali and the Quran in reference, the companionship by relation in a way that the Quran is the guardian and the Imam (Peace be upon Him) is the guarded. The relation between the Imam and the Quran is like the relation between the identifier and the identified, and finally Ali (Peace be upon Him) and the Quran can only be known and understood by using both of them.

Most of the Islamic jurisprudents and the Quranic exegetes have inferred that the noble verse (لا تعاونوا علی الإثم والعدوان) (Do not help one another in sin and aggression) indicates the prohibition of help in doing sin and transgression. But some have not agreed to it and because of using the word تعاون (Help) and being the indication (evidence) to Nahi Tanzihi (it is advisable not to do this) they have determined problems in the indication of the noble verse. The authors after analyzing and studying the reasons of both parties try to explore what is understood from the opinions of Islamic philologists, jurisprudents (fuqaha) and the Quranic exegetes shows most of the time and cases the words تعاون (Collaborate) and امانت (help) have the same meaning. Also, merely following one after the other and examining comparing) the two last sentences of the noble verse are not appropriate for the indication (of prohibition to Kerahat (not recommended) and repetition the verb تعاون (Help) in the second sentence and not using only the word لا (No) in this sentence stating the independence of the both sentences and therefore according to the intellect and the nexus between subject of the matter and hukm, it is certain that the noble verse indicates the prohibition of helping in doing sin and transgression.

One of the most fundamental concepts in the Holy Quran is the subject of guidance and misguidance. Among the stylistic features of this group of verses is the association of the letter "Ala" with the concept of guidance (Ala Hodan) and the letter "fi" with the concept of misguidance (fi dhalalen). The intellectual level of the use of these letters with the mentioned concepts sheds light on a part of the expressive miracle of the guiding verses of the Holy Quran.Analysis of the meanings of the letters Ala and Fi along with their compatibility with the concepts of guidance and misguidance in the Qur'an shows that the Qur'an considers the wise believers as those who ride on a horse and move in a path, governing their living conditions and destiny. So that these people will advance in the path of guidance with power and dominance and will eventually reach their destination. In the face of the polytheists and infidels, they will be immersed in worldly life and immersed in darkness and the toy of Satan and worldly life, and they will fail in the end.People who are "guided" (Ala Hodan) have a "source of internal control". They are responsible for their actions and lives, are less affected by the opinions of others and external stimuli, perform better in their jobs and responsibilities, and tend to maintain their mental and physical health. Unlike misguided people who have an "external source of control", they see external factors as involved in their success or failure and are less inclined to take responsibility.

The tradition attributed to the prophet that he said: «انّ الله خلق آدم علی صورته» (Verily God created Adam in his visage) is one of the bases of Sufis ideology and Ibn Arabi (Abu 'Abdillah Muhammad ibn 'Ali ibn Muhammad ibn 'Arabi), the founder of theoretical Sufism (irfan nazari), often refers to it in his works. In his most famous work named: The al-Futuhat al-Makkiyyah, he attempts to show the correlation of this tradition and the doctrine of the unity of being (vahdat al-vojud). So in different themes of the doctrine, he cites that tradition «انّ الله خلق آدم علی صورته». He believes that the pronoun  «ها» in «صورته» refers to God and so all his description of this tradition is on the base of Adam being created in God's visage and likeness. While according to “Sabab Wurud al-Hadith” mentioned in old authorized literature, the pronoun cannot be referred to God and the coherency of “doctrine of the unity of being” and this tradition is seriously challenged by Quranic thoughts and other traditions.