This article introduces the significant figures in Qur’ānic exegesis from the Qom Seminary in the 14th century of the Iranian calendar. It aims to present their scholarly contributions and works, as well as to promote the exegetical accomplishments of the Qom Seminary over the past century. The research was conducted using library study methods and a descriptive-historical approach. Its scope is limited to individuals who, over the past hundred years, have pursued Qur’ānic exegetical studies at the Qom Seminary or, by residing there, have engaged in teaching or writing exegesis. However, five exegetes (ʿAllāma Ṭabāṭabā’ī, Ayatollah Jawādī Āmulī, Ayatollah Miṣbāḥ, Ayatollah Subḥānī, and Ayatollah Makārim) are excluded from this study as their personalities and works have been independently introduced in other articles. The results of the study indicate that over the past century, many eminent scholars in the field of Qur’ānic exegesis have been trained at the Qom Seminary. They have produced a substantial body of esteemed exegetical works, creating a distinguished record for the Qom Seminary in the fourteenth century (solar). This legacy can serve as a valuable model for the current and future generations of scholars at the seminary.

Rhetorical figures have been the focus of rhetoricians' attention since the ancient era; they have also classified these figures differently. Even before division of rhetorical devices into three branches of meaning, expression and rhetoric, this attention has been prevalent. Among others Ibn-e Motaz, Qodamat, Ibn-e Rashiq and Ibn-e Sanam Khafaji did some studies in this area. After differentiating Sciences of Rhetoric from one another, in the 7th century, Sakaki divided rhetorical figures into figures of speech and figures of thought. In the contemporary era, there are other classifications which are based on the past ones, except for some additional points which is the outcome of recent linguistic discoveries. Modern poetry, and the figures of speech employed in it, has drawn our attention to another classification that is the division of figures of speech on the basis of their associations (similarity, contiguity, and opposition).After studying the historical classifications, this article attempts to classify the figures of speech on the basis of various classifications of associations.

The current article is a translation, research and semi-criticism on the paper Assessing the Isra' iliyyat: An Exegetical Conundrum (1998) written by Professor McAuliffe of the Center for Islamic Studies at Georgetown University in Washington. Given the special approach taken by Orientalists toward isra' iliyyat and the interaction and relationship between Islam and the pre-Islam divine religions and narrators from among the Followers of the Book, familiarity with their views and ideas is necessary and inevitable. Taking a critical-analytic approach, after the views of some Sunni exegetes, particularly ibn-e Teymiyya', the author presents a linguistic and psychological explication of a Quranic story (sacrifice of bani-Israels cow) in verses 67-73 in Surah (chapter) Baqarah, and finally, referring to numerous disparities in exegeses, the author resorts to a hermeneutic interpretation of them and attempts to interpret and explain different commentaries of exegetes in one way or another.

The main points of the present paper are as follows: 1. every exegetical statement requires conclusive evidence or reliable evidence based on irrefutable one, 2. hadiths possessing common-sense evidence and rationally reliable hadiths which are utilized as evidence both practically and exegetically, 3. unreliable hadiths are used as evidence only for practical aspects of the Holy Quran's verses, 4. although both groups of hadiths should be accepted as reliable by religious law but the secret of this classification is found on three points: a) defining tafsir and its real nature, b) existence of indication for real evidence in rationally reliable hadiths, c) lack of the criteria for such an indication in obligatory developed hadith, 6. classification of statements into scientific and practical is not acceptable regarding the authenticity of rational hadiths but reliability of their issuance is subject to their importance and significance, 7. studying the advantages of unreliable exegetical hadiths, 8. incompatibility of exegetical haiths with the holy Quran and sunna.

An exegetical tendency is the effect of beliefs, needs, taste and expertise of the exegetes in Quranic exegesis. The Shi'a exegetes, like other Quranic exegetes, have legal, theological, philosophical, social and literal tendencies, although the Shi'a exegetes defined all these tendencies within the framework of Ahl ul-Bayt school of faith. In this writing, the history, features, subjects, exegetical tendencies and the most important Shi'i commentaries in each case are introduced in detail.It also had been mentioned that there were also other exegetical tendencies among the Shi'a such as mystical, hadith and scientific tendencies. In the recent decade there have arisen interdisciplinary tendencies in exegesis like educational, managing, political etc. about the Qur'an.

Introduction: Gathic texts are a collection of religious songs of Zarothustra who lived about 1200 BC. Of the seventy two hāts (stanzas) of Yasna (one of the five chapters of Avesta), seventeen hats belong to five Gāthas. These seventeen hats have been classified into five categories based on their syllabic meter and the number of the song: 1) ahunavaiti, 2) ushtavaiti, 3)spanta.mainyu, 4) vohu.xsheara, and 5) vahishtoishti.Method: This study is a text analysis based on modern definitions of figures of speech, so explication de text is used to analyze the translation of Gathas. Discussion: Fourteen different figures of speech were analyzed in this paper such as: congeries, oxymorons, rhetorical questions, conglobation, apostrophe, allegory, debate, invention, allusion, decorum, and conceit. Most of the stanzas of the first four Gāthas are addressed to Ahura Mazda invoking and glorifying him, and communicating with him about both spiritual and worldly subjects, such as the elimination of evil in the world and the freedom from evil in the after-world. The nature of the Gāthas is mystical but formal poetry plays an essential part in them. The fifth Gātha shows the nature of Gāthas as didactical poetry.