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Meeting of marriage candidates each other before marriage to reach a final decision to marry or cancel it is so popular in the Islamic society of Iran that it is not even thought to be “denied” and even the most fanatical religious person cannot forbid it; While most jurisprudential schools have allowed seeing suddenly the girl’s face and hands to wrists for the proposal, and some have allowed the girl to see the boy’s face as well, provided that the proposal does not enjoy her if it happens involuntarily and by force, some have prescribed it only once for the proposal to see the girl, and some have prescribed to see her several times. Some jurists have prescribed seeing the female body more than the face and hands to wrists, and seeing the girl’s body behind a lace covering even with pleasure. However, most schools have forbidden meeting and talking, and some jurists have allowed it on the condition of not committing sin. The study of the opinions of all jurisprudential schools shows that these opinions are inferential and based on their own ijtihad. They are not an indisputable legal verdict. They are based on restricting marriage to the pleasure and enjoyment of couples, ignoring other aspects of marriage and limiting the relationship between men and women to a pleasurable relationship. Criticizing the jurisprudential opinions and their principles, it is concluded that the ruling to allow the marriage candidates to meet and talk to the extent of a definite.

One of the first and most important principles of the interpretation of the Holy Quran is the issue of the sanctity of theThe holy prophets performed miracles as a One of the first and most important principles of the interpretation of the Holy Qur’an is the issue of the sanctity of the Holy Qur’an. The meaning of the holiness of the Qur'an is that the Qur'an (both in word and meaning) is from God. And human beings and other creatures, including jinn, angels, etc., have no involvement in its creation. Therefore, this Qur'an is holy, so it is pure and completely true, and unlike the unholy texts, it cannot be criticized or damaged. When it is said that the Holy Qur'an is sacred both in word and meaning, this statement implies three characteristics of the Holy Qur'an: the divinity of the words of the Holy Qur'an, the soundness of the text, and its wisdom. In this article, the discussion of the divinity of the words of the Holy Qur’an has been examined and an attempt has been made to prove by quoting the verses of the Holy Qur’an that both the words and meanings of Qur’an are from God and it is not human but it is divine.  

Abu Ishaq Ahmad ibn Muhammad ibn Ibrahim Tha'labī Nayshābūrī is one of the Shafi'ī commentators in the fourth and fifth centuries AH, whose commentary under the name of Al-Kashf wal al-Bayān fī Tafsīr al-Qur’an is an important source for commentators after him. In this commentary, among the countless narrations narrated from the Companions and Followers, the narrations of Ahl al-Bayt (AS), as well as of their merits can also be seen. This has led to sharp criticism of Tha’labī and his interpretation by some of Sunni scholar. On the other hand, the existence of this feature in his interpretation has attracted the attention of some Shiite commentators. Out of about 455 narrations narrated from Ahl al-Bayt (AS) in the commentary of Tha’labī, 292 narrations from Ali ibn Abitalib, 77 narrated by Ja‘far ibn Muhammad, 35 narrated by Muhammad ibn Ali, 22 narrated by Ali ibn Husain, 12 narrated by Reza, 11 narrated by Hasan ibn Ali, 3 narrations from Mūsa ibn Ja‘far, 2 narrations from Hussein ibn Ali, and 1 narration from Fatemeh Zahra (AS), which are very small amount in comparing with other narrators but it is important. This article has used descriptive-analytical method: typology, study and evaluation of narrations narrated from Ahl al-Bayt (as) in the Tha’labī's interpretation.