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Verse 24 of Surah Al-Anfal known as “the verse Hailulah” is one of the most eloquent and comprehensive allegorical verses of Quran including intellectual, doctrinal, ethical and educational m’arifas well as the area of the Quranic commentators and thinkers’ ideas. This verse includes three parts from which the middle part says: “Allah cometh in between the man and his own heart” leading to some ambiguities taken into consideration by Fariqain’s commentators and the source of serious conflicts among them. Two general viewpoints of deterministic and non-deterministic inferences are reported in this paper and while the deterministic viewpoint is criticized and rejected, the other viewpoint is strengthened. As for the next step, the non-deterministic viewpoints such as “Hailulahof wrath”, “Hailulah of affection”, “Hailulah with the meaning of sovereignty and power of God”, “Hailulah with the meaning of ultimate nearness of God to human” have been explained and criticized. Analyzing the concept of the word “hawl” (power) from the viewpoint of the scholars in terms of historical evolution, the authors have adopted a clear basis and proposed their autonomous viewpoint under the title of “Hailulah of affection and wrath” by presenting their reasons and evidences.

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The present study seeks to prove the principle of rational life from the perspective of the Qur'an, expressing what rational life is and its final order, with an emphasis on the interpretive works of Allameh Javadi Amoli. He believes that the Holy Qur'an has proposed for man other than material worldly life and the hereafter, another life which is often referred to as rational life. This life is other than the so-called human life, rational animal. He considers this life as a conscious and wise life in which there may not be found any form of scientific ignorance and practical ignorance. It is such a life that in which all perceptual and motivation powers are under the control of human reason. According to him, the level of human life is the journey in the divine life and the world of the kingdom, which is sometimes referred to as the theist, mutuallihānih, life.

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Jihadi Ibtidayi is one of the most challenging topics in Islamic culture. Commentators of the Holy Qur'an, along with other Muslim researchers, have studied the verses related to this kind of Jihad and explained its various components. Among these, the viewpoints of contemporary commentators can be classified into four groups: stating the general points of the verse and not referring to the general rule of jihad or its types; Limiting the rule of jihad to defense. Remembering the provisions of the primary jihad and its components with other interpretations. Using the term "Primary Jihad" and explaining its components. Ayatollah Javadi Amoli believes that the primary jihad, although it actually refers to the defense of the right to the spiritual life of man, but the right of apparently aggressive and primary wars is proved for Muslims in the age of ghaybah. Based on his point of view, it can be said that the arrogance of infidels and polytheists, the necessity of divine motivation for jihadists, the development of Islam based on rationality and discretion, and the necessity of the permission of a fully conditioned jurist, are among the most important influencing factors in ruling and explaining the aspects of the Jihadi Ibtidayi discussion. Paying attention to these points will answer many doubts in the field of this divine ruling.