جمال فرزند وحی

"Generativity" was initially introduced by Denis (1838), who associated it with the concept of "being alive." Subsequent scholars such as Jespersen (1942), Darmesteter, Grimm, and others also linked Generativity to this notion. Drawing on the principles of Generativity, vocabulary production, and development occur within specific structures and stages. Generativity is depicted as a process characterized by gradability and gradual evolution, which at times introduces specific constraints that impede the creation of new vocabulary. This study delves into the word formation processes involved in shaping Quranic vocabulary and terminology, examining them through the lens of linguistic principles and generative theories. The generativity approach to various levels of word formation processes encompasses rules, constraints, and obstacles. Among the constraints that influence language in generating or updating vocabulary, factors such as "semantic, phonetic, morphological, syntactic, aesthetic, historical reasons, and extralinguistic factors" play a significant role. Semantic constraints, for instance, may restrict word usage due to negative semantic associations, the presence of loanwords can hinder the formation of new words with similar meanings, and semantic expansion in terms of conceptual meanings is also explored. Phonetic limitations and their processes are prevalent in the domains of recitation, vocalization, and eloquence within the language of the Quran. By observing these phonetic processes based on relationships and characteristics of uniformity, aesthetic sensations are evoked, creating a distinct conceptual framework in speech. Morphological constraints play a significant role in word formation, particularly in affix addition, manifesting in three primary ways: the base's affiliation with a specific morphological class, the dependency of affix addition on prior affixation of the base, and the suitability of the base morphology for affix addition. Morphological restrictions dictate that derivational affixes are exclusively applied to specific bases. Historical factors contribute to lexical changes, with shifts in social and cultural contexts influencing vocabulary evolution and imposing constraints. Extensive borrowing from other languages is a key obstacle to word formation in all languages. These constraints sometimes result in differences between specific concepts and terminologies in the Quranic language compared to those prevalent among the Arabic speakers of that era, prompting linguists to investigate the origins and developments underlying these words.

One of the methods of interpreting the Qur'an is the mystical method. Some recent and past commentators have shown in their works that they pay special attention to this method in interpreting the Qur'an. In this method of interpreting the Qur'an, the commentators try to extract mystical hints and nuances from the verses of the Qur'an. This article uses a descriptive-analytical method and library studies to express the methodology of two interpretations "Tafseer al-Qur'an al-Azeem" and "Tafsir Bayan al-Saada fi Maqamat al-Ibadah" and compare them. Imam Sahl bin Abdullah Tustari (200-283 AH), one of the commentators in the past, has used the mystical method in the interpretation of the verses in his Tafsir called "Tafsir al-Qur'an al-Azeem". He did not interpret the Qur'an verse by verse, but spoke of limited verses in each chapter. On the other hand, Sultan Alishah Gonabadi (1251-1327 AH), another commentator in the past, used the mystical method in the interpretation of the divine verses in his interpretation called Tafsir Bayan al-Saada fi Maqamat al-Ibadah. In this book, all the chapters and verses of the Holy Qur'an are interpreted. In addition, the comparative interpretations of Qur'anic verses on Sufi terms and teachings are very prominent in this commentary, and it is an emerging phenomenon among the mystical interpretations of Shia.

Motion events are concepts that occur in the world outside the mind and are often conceptualized by verbs. These events are coded in different ways in different languages. Diversity in the encoding of motion events causes the taxonomic division of languages. This research was carried out based on the representation of the semantic concepts of motion events in the Qur'anic verbs, in order to determine whether the motion events, according to what Talmy (2007) claims, are also true in relation to the Qur'anic verbs or not? In the Holy Qur’an, different types of verbs of motion are used to conceptualize abstract matters such as reward, punishment, reckoning, remembrance, etc. These concepts are sometimes expressed through modal verbs in which the path is conceptualized through the function, and sometimes the path is lexicalized in the verb itself. Satellites in the language of the Qur’an are usually expressed in the form of constructions such as prepostions or other semantic constructions related to the verb. Based on Talmy's cognitive approach, languages ​​are divided into two groups of verb-framed and satellite-framed. In the first group, events related to force dynamics such as path, manner and cause are represented through the verb, and in the second group, they are represented in the form of an orbit around the root of the verb and through the function. The results of this research showed that the taxonomy of Qur'anic verbs is on a continuum of verb-based/satellite-framed, with an inclination of the verbs towards being satellite-framed.

The connection between the Qur'an and the Ahl al-Bayt (AS) is the connection between light and enlightenment. The interpretive narrations in the narration assemblies are the explanation of the Qur'an. Examining the interpretive method of the Ahl al-Bayt (AS) can, in addition to a deep understanding of the interpretations of the most knowledgeable teachers of the Qur'an, be a guide, facilitator, and model for its commentators and followers. This article, with its descriptive-analytical method and library studies, reflects on the interpretive narrations of Imam Sajjad (AS) and examines the basic axes of the vision of that great Imam, relying on the interpretive methods of Imam Sajjad (AS). First, a Qur'anic example is mentioned for each method, and then the Imam's (as) interpretive method is given below. In this article, after emphasizing the importance of the discussion, the authors try to explain the interpretive method of Imam Sajjad (as) by analyzing the interpretive narrations and its claims, and finally conclude that the most important interpretive methods of the Prophet are: Quran to Quran, Quran to narration and the Qur'an are related to history, science, and literary texts.

The work Jami' ahadith al-Shi'a by Seyyed Hossein Tabatabai Boroujerdi (d. 1961), the supreme Shiite Marja, is one of the treasured collections of narrations from the Infallibles in the field of jurisprudence. It was compiled with the intention to eliminate the flaws and drawbacks of the Wasa'il al-Shi'ah and other collections of narrations. This research aims to investigate the principles and style used in Jami' ahadith al-Shi'a. The result of the present study suggests that the chapters of the book are arranged according to the jurisprudential order, the primacy of fundamental (Usuli) subjects over jurisprudence and the description of verses related to the Islamic religious rules. The principles governing the narration of hadiths in Jami' ahadith al-Shi'a cover the exhaustiveness of the narrations in each chapter, quotation of the source and text of the hadith, description of the meanings of hadiths without distortion, giving priority to general narrations over specific ones and prioritizing absolute narrations over the conditional ones. This research adopts a descriptive-analytical method and data collection is performed using the library research method.

In Arabic language and literature, sometimes words with different meanings and parsing are used in a single meaning. Since the language of the Qurchr('39')an is also Arabic, it can be seen that some words in different verses signify one and the same meaning.  Knowing the synonymy  of words is very important in achieving the meaning of these words in the Qurchr('39')an, and of course this importance is very evident in the discussion of translation. In the meantime, what is necessary is to what extent the translators have been diligent in recognizing these synonymous words, in presenting their correct meanings, and of course translating correctly? Accordingly, the present study has tried to examine the four words " Khatm, Tabe, Sarf and Gholf " in a descriptive-analytical method, in conjunction with the word Ghalb, and to examine and evaluate the meaning provided by the translators in question. The findings indicate that, firstly, knowing the words with the same meaning can be of great help in providing a correct translation of these words in different verses. Secondly, in the study of the synonymy of the words " Khatm, Tabe, Sarf and Gholf " it was obtained that these words in connection with the word Ghalb express a single meaning.

One of the characteristics of the Holy Qur'an and the basic beliefs of Muslims is the comprehensiveness of the divine words, which, like the universality and immortality of the Qur'an, has been considered by commentators and Qur'anic scholars from the past to the present. Fakhr Razi (544-606 AH), the author of Tafsir Mafatih al-Ghayb, and Allameh Tabatabaei (1281-1360 AH), the author of Tafsir al-Mizan, are among the commentators who have paid attention to the comprehensiveness of the Qur'an. This paper uses a descriptive-analytical method and library studies to express the fact that Fakhr-e Razi has a minimalist approach in interpreting the comprehensiveness of the Qur'an. He considers the Qur'an as comprehensive in the field of principles and sub-principles of religion, with the view that in his opinion the issue of inclusion of the Qur'an is different from comprehensiveness. Allameh Tabatabaei has a moderate approach in interpreting the comprehensiveness of the Qur'an. He considers the comprehensiveness of the Qur'an to mean its completeness and divides it into three types: a) comprehensiveness in expression; B) comprehensiveness in the range of topics and issues; C) comprehensiveness in both directions. Each of the aforementioned type is considered either in comparison with the previous heavenly books or in comparison with comprehensiveness of nature of the Qur'an. The comprehensiveness of nature of the Qur'an in each of the types includes two kinds: First, in all respects. Second, within a specific range, such as guidance needs, which includes nine types altogether. Today, it is necessary to study and examine the views of Muslim thinkers, both Shia and Sunni, in the field of Qur'anic research. Through these studies, the main source of a view as well as the evolution of Qur'anic subjects will be revealed.

Islamic civilization is a perfect example of a religious civilization and it has characteristics that distinguish it from other civilizations. Most of these characteristics are prominent in the teachings of the Holy Qur'an; Because the Holy Quran is the most important source that can answer all human questions. The goal that is pursued in this research; Recognition is one of the characteristics that distinguish Islamic civilization from other civilizations, which can be considered as follows: respect for human status, rationality, respect for the rights of the oppressed and downtrodden, guardianship, attitude Monotheism, justice, science and knowledge, freedom, attention to health and the development of ethics based on Islamic standards. The method used in this research to collect information; The method is descriptive - library.

In the Encyclopedia Judaica, Bathja Bayer narrates the story of Prophet Yūsuf (Joseph) on the basis of the Jewish Bible. She explains why and how the brothers attempted to eliminate Yūsuf; the sale of Yūsuf to Pharaoh’s chief steward, Potiphar; how having the ability to interpret dreams, wisdom, and chastity led to his release from prison and elevation to power in Egypt, and Yūsuf’s position and status after his release from prison. Her article also highlights Yūsuf’s positive and negative ethical traits and describes how rabbis use the positive aspects of his life for ethical teachings. Finally, she recounts the story of Yūsuf in the Qurʾān. In this article, the story of Joseph in the Jewish Bible is critiqued based on the Qurʾānic verses, and its differences with the account of the Qurʾān is presented. Given that the Jewish Bible and the Qurʾān are from the same [divine] source, the overall story is similar in both books, but there are some differences in the details. The research method applied in this article is descriptive-analytical.

Homonymy is found in a significant portion of the single words used the Quran. One of the subsets of homonymy is related to antagonyms, which have two opposite meanings, such as the word 'asas'. The remarkable point about these words is that their meanings can be understood using such criteria as Quranic verses, narrations, dictionaries and commentaries. After acquiring the meanings of such words, making use of the above-mentioned criteria, we can evaluate their translation in the Persian translations of the Quran. Studying antagonyms in the translations of Ayati, Elahi Qomshei, Ansarian, Hojjati, Khorramshahi, Fooladvand, Mojtabavi, Meshkini, Makarem and al-Mizan led to the conclusion that some words have the same meaning in all of the translations (in accordance with the mentioned criteria), some words have been taken to have both of the opposite meanings in the same translation, and some other words have one meaning in one translation and another meaning in another translation. The method used in this research is descriptive-analytic.

Earlier biographers are usually mentioned in the book of Ahmad bin Mohammad Al-Barqi's books of al-Rijal. Nevertheless, Ibn-nadim is one of the first, to return this relationship to Ahmad's father, Mohammed bin Khalid-e-Barq and even ascribes the other book of Ahmad, al-Mahasen, to the father. After him, contemporaries such as Aqa Bozorg Tehrani repeated of this claim in another way. Shushtari, with several evidences, proposed the ultimate viewpoint and attributed the al-Rijal to descendant of Ahmad Barqi. Shushtari's view is now accepted and definitely seems to be true. However, there is an error in the understanding of the Barqi’s term for these reasons; because the phrase "Sa'd’s book" refers to Sa'ad bin Sa'ad, not the book of Sa'ad bin Abdullah, which Shushtari claims. Affirming earlier biographers, interpreting the name of the Barqi to Ahmad Barqi in Rejali's books and also a general reputation for Ahmad Barqi, are some reasones that indicate Al-Rijal belongs to him.

The Holy Qurʾān is the divinely revealed scripture of the Muslims which is distinct from other holy books due to its eternal nature. Even now, with the passage of centuries, this heavenly scripture continues to prove its eternal nature and ability to be a guidance for all mankind. In the present study, we examine the views of Western scholars (Orientalists) on the eternal nature of the Qurʾān and critique them with the aim of attesting this very issue. Initially, the statements of some Western scholars who explicitly endorse the eternal nature of this holy book are presented. Then, the features of the Qurʾān which necessitate its eternal nature are stated and following each attribute, the opinions of some opponents are mentioned before being critiqued using established evidence. The methodology employed in this research is descriptive-analytical.

One of the most eloquence and rhetoric of the Holy Qur'an is its particular storytelling style, not fictional tales from the stories of the human mind, but real and learned stories from the personality. The realities of history have been expressed, and in this expression, while generalizing, it transmits the supreme concepts to the best possible. In other words, the story takes the reader into a story that goes along with the story, taking into account all the events and circumstances. The experts in the field of fictional literature have achieved elements that adhere to the story of attraction and attractiveness. In this research, how these elements are present in the story of the birth of Christ in the sura of Mobarakeh Maryam. In this way, firstly, the definition of the narrative elements has been studied and, while introducing the terms, the method of combining and linking these elements has been analyzed in verses 16 and 33 of the sura of Mobarakeh Maryam. These verses express the miracle of the birth of Christ (AS) as an incredibly fascinating story. The research method used is documentary and library.

The holy Qur’an and Ahl al-Bayt (AS) have close relationship with each other. After the Prophet (PBUH), his household (AS) are responsible for interpreting and explaining the Qur’an. Imam Sajjad (AS), as one of rāsikhūn (firm) in divine knowledge, also interpreted the verses and used various exegetical methods in order to discover divine purposes. Applying these methods, he made a significant contribution to understanding the Qur’anic teachings. Findings assert that he, as an exegete of the Holy Qur’an, considering the conditions of the day, sometimes with the aid of verses, sometimes with reference to tradition (sunnah), and sometimes using reason and referring to history and determining certain examples for verses, has recovered the facts and interpreted the verses.

The phenomenon of influence is a soft and process that, in the form of soft warfare and in order to reach the goals of domination and change of government, philosophy, and lifestyle, has entered into all social areas and still operates using all mechanisms. Studying the influence and recognizing its methods for detecting the enemy's plots is essential. Cultural influence is of the ways in which enemies have always used along the history through different ways to prevent the advancement of the goals of Islam on one hand and the purposes of other religions such as Jews and Christianity on the other. Cultural influence has different layers, and the most important point of penetration in cultural influence is infiltration into religious beliefs of society. Studying the history of Religions of Islam, Jews and Christianity, it is concluded that those who were targeted and culturally influential were those with weak faith and without sight and then were attacked from the very point. This paper, based on the descriptive-analytical method, deals with expressing cultural influence and its methods in the Qur’an and the Testaments.

This world has been created by the Almighty Allah based on a complete order and harmony. Also, human being must be enjoyed the harmony and unity among other creatures, and then, set out his/her life based on it in order to reach the mundane and otherworldly bliss. The unity is one of principles and values have been focused by the prophet (AS) and Infallibles (SA) who has consistently been the herald of unity. In their viewpoint, dignity and authority of all Muslim is under their unity and correlation against their enemies. By their speech and practical life story, the prophet (AS) and Infallibles (SA) have asked the Islamic community to avoid division and to have unity. The unity is one of the most important historical, social, and political necessities for Muslim. Also, it is the indicator of dynamism of Islamic identification through which Muslims have followed it from the early age of Islam till now based on high-level doctrine and theistic religiosity and in fighting Islam enemies have presented a theory and plan with different aspects based on its time requirements. We are seeking to explain the unity based on the prophet (AS) life story in this paper in order to find some strategies in accordance with Quranic doctrine and the prophet’s (AS) order. Also, documentary and library method has been used in the present research.

Among the main characters of contemporary knowledge in the field of Quranic researchers are Allameh Tabatabai and Ayatollah Maarefat, which remains works of them has been responsible for many of the Quranic issues. Since the Quranic knowledge are organized from various sciences, this study try to compare the opinions and views of the two great scholars in some issues (“Nasekh and Mansokh” and “Mohkam and Motashabeh”) by descriptive - analytical and the library method.  By examining the views of these two men, clarify that both of them accepted thd “Naskh” in Quran with its true meaning, In addition Ayatollah Maarefat by bring up the “Naskh Mashrot” gains a general rule (all the “Nasekh and Mansokh” are mortgage in special case and indicating interest)  And by offer the “naskh Tamhidi” he analysis and explain a lot of Qur'anic isusues.  About the “Mohkam and Motashabeh” both scholars have similar views, So that both scholars believe that the “tashaboh” in Quran with tha absolute meaning that don’t understood, does not exist in the Quran, however The Ayatollah Maarefat has more innovation than Allameh Tabatabai in expression and understanding of this topic.