فهرست مطالب فاطمه دست رنج

Classical hermeneutics is an attempt to achieve how to read and understand the text by providing methodological principles and foundations. Schleiermacher is considered one of the prominent classical hermeneutists. Schleiermacher's most prominent role in the growth of hermeneutics is the transition from specialized hermeneutics and the formation of general rules and principles of interpretation, which are often derived from his contemporary literary discourses. This can provide valuable points for Islamic commentators. By studying Schleiermacher's hermeneutic theories in a descriptive and analytical way, this article seeks to answer the question, "what are the most important principles of Schleiermacher in the analysis and reading of the text?" and "how is it analyzed considering the teachings of classicism and romanticism?" The result is that Schleiermacher's influence from his contemporary literary schools has caused him to avoid inducing a one-dimensional approach to understanding the text and to use different literary discourses, such as classicist and romanticist discourses. Among the classicist principles of Schleiermacher's thinking are: centrality of the author, purposefulness of the meaning, the objectivity of the meaning, the trans-historicity of understanding, the methodology of understanding and the importance of linguistic rules. The romanticist principles of his thinking are: priority of author's individuality, priority of misunderstanding, inadequacy of linguistic rules, the impossibility of completely avoiding the influence of assumptions, possibility of attaining an understanding superior to the author's own understanding, and the human nature of the Bible's propositions.

Recognizing the foundations of Qur'anic scholars is one of the essential topics in Qur'anic studies, which includes the attitudes, methods, and special specializations used by Qur'anic scholars in explaining the verses of revelation. The Holy Quran, as the main source of Islamic Shari'ah, has been the focus and attention of orientalists, among which we can mention Alford T Welch, an American orientalist, who started teaching as a professor of Arabic language and Islamic studies in "Comparative religion" and since 1965. He focused his studies especially on the Qur'an and has published articles in "Encyclopedia of Islam" and "Oxford Contemporary Encyclopedia of Islam" about the Qur'an and the life history of the Prophet of Islam. Some of the points mentioned in his works indicate that he does not know enough about the religion of Islam and the Qur'an. In fact, he has a special presupposition about the Qur'an. Due to the fact that his view and attitude towards the Qur'an, which was basically non-believing, his theories are often superficial and far from profound, because he studied the Qur'an as a phenomenon and instead of exploring the authenticity and understanding of enlightenment. And benefiting from it has only entered the field of Qur'anic sources and has not entered the field of content. Considering the general approach of Orientalists regarding the non-revelation of the Qur'an and its influence on contemporary culture and the distortion of the Qur'an, these cases have been among the common bases between Welch and other Orientalists, and there are some bases specific to him, such as the development of the text and concepts in the Qur'an. And the copyability of Quranic verses and Quranic adaptations from Jewish and Christian scriptures.

The understanding of hadith takes place in the light of the knowledge of the jurisprudence of hadith, and this arises from the basic principles that organize the process and course of understanding hadith. In addition to the efforts of commentators and narrators in dealing with narrations as a religious text, hermeneutic knowledge, despite its periodic and theoretical differences, is an attempt to understand the text. In this regard, in the present study, with a descriptive-analytical method and in a comparative approach, the principles of hadith jurisprudence of Ayatollah Javadi Amoli were examined in relation to the process of understanding the text in Paul Ricoeur's hermeneutic views. Interpretation leads to the commentator. However, it is necessary to pay attention to the author and his characteristics in the basics of hadith jurisprudence of Ayatollah Javadi Amoli in order to approach the serious meaning of the speaker. In Paul Ricoeur's views, the text has a special place in relation to the author and the interpreter, and new meanings emerge from the world of the text. This is while paying attention to the text and its semantic layers, the characteristics of the author and the authenticity of the narrations of the Infallibles (peace be upon them) as well as the level of understanding of the addressee and his ijtihad ability in the principles of hadith jurisprudence of Ayatollah Javadi Amoli, each with a specific share. Is.

The word “Shahr” is an important word in the calendar system of the Qur'an. As the main element of the Qur’an, words have a special place within its text. Therefore, studying and analyzing the meaning of Qur’anic words is a necessary method of understanding and correct interpretation of verses. This article aims to investigate the meaning of the word shahr in the Qur'an based on a descriptive-analytical method; Explaining the literal and idiomatic meaning, the application of this word in the Qur'an are as follows: the time to do or leave a certain task, measurement tool for valuing a specific phenomenon, one of the main bases of the calendar, and expressing God's genesis law in the number of months of the year. Some of the examples of shahr in the Qur'an are specific, meaning the crescent moon. In the cases where there is no specific example, it means the crescent moon in the customary and literal sense, which in order to observe caution and make calculations easier in custom, it is also used to mean a numerical month (30 days). Since God has based the guidance and development of humans on time, at the end of some of the discussed verses, God speaks about the piety and the need to pay attention to Divine limits, such as observing the limits of certain months and their rules

The speed of information transmission in the present era, on the one hand, and the wide range of studies of Orientalists on the Qur'an, on the other hand, doubles the necessity of explaining their opinions and opinions in detail, so as to provide a basis for criticism and investigation and to eliminate the possible shortcomings of their works. Due to the fact that some modern religious thinkers are influenced by the opinions and thoughts of Orientalists, therefore the scholarly response to these Orientalists is actually a criticism of the method of these Muslim intellectuals. From this point of view, considering the authority of the Encyclopedia of Islam as the most reliable source of Islamic studies in the West and the fact that Alford T. Welch is one of the prominent figures in the writing of this scientific work who has special opinions about the Qur'an, it is necessary to explain his views. Therefore, in this article, we will analyze the angles of Quranic studies of orientalists and their fields of entry in Quranic sciences with an emphasis on Alford T. Welch's Quranic studies. Alford T. Welch, American Orientalist since 1965. He focused his studies especially on the Qur'an and published articles in the "Encyclopedia of Islam" about the Qur'an and the life history of the Prophet of Islam. Some of the points mentioned in his works indicate that he does not know enough about the religion of Islam and the Qur'an. In fact, he has a special presupposition about the Qur'an. He studied the Qur'an as a phenomenon and instead of exploring its authenticity and understanding its enlightenment and benefiting from it; he entered more into the field of Qur'anic sources and dealt with categories such as collecting and compiling the Qur'an and the course of historical developments or examining theological literature. And it has not entered the field of content.

How words relate to meanings has always been the source of differences in the interpretation of a text. This issue is strongly seen in the interpretation of the Holy Quran. The lack of research in this field led the writer to the subject of "comparative study of the relationship between words and meanings in the Qur'an with an emphasis on interpretations; to examine Majmaal Bayan, Al Mizan and Tasnim" with a descriptive-analytical method. In the end, it was found that the main difference can be traced in the two theories of "Truth and Permissibility" and "Spirit of Meaning". Some like Tabarsi, by accepting the theory of "truth and permission" have considered all the uses of words in non-topics as metaphorical, but after the emergence of the theory of the spirit of meaning and its acceptance by Allameh Tabatabaei, the existence of permission in Quranic expressions decreased significantly because he considered the meanings of the Quran to have Taweel knew that in the application of concepts they refer to all words in a real way, but he considered the application of those meanings in the senses to be virtual. On the other hand, Javadi Amoli, by denying the permission in the Qur'an, believes that words have been established for the souls of meanings and their use in general concepts and the application of those concepts to any perceptible or sensible example is "real". He compares the Qur'an to a hanging rope that the spirit of meaning in all stages including; The word, meaning, concept, external and internal and developmental facts, etc., indicate them in a real way.

the formalism issue in the verses of the Qur'an is one of the most atractive issues among some Interpreters, especially Jamal al-din Ghasemi,. Ghasemi is the Interpreters attributed to the Salafi movement And this has induced he gets his intellectual foundations from the leaders of this movement, especially about the God attributes. Seeing the face of God in the resurrection, talking God to Moses, The real sitting of God on the throne, Divine mockery and wrath in the real sense of the word, These are the attributes that Ghasemi believes to formalism them. however it seems Ghasemi's interpretation of these verses is not correct؛ Because considering of the words: Seeing , sitting , Saying, mockerying and wrathing of God, in requires the body in the real meaning, Therefore, it can be said that Ghasemi's approach is incompatible with definite and certain reasons; Therefore, the attributes of the verses should be interpreted. The purpose of this study is to prove the error of Ghasemi's interpretation of the verses of God's attributes using a descriptive-analytical method.

Throughout the history of Islam, incorrect and biased readings of some Qurʾānic ayahs and Aḥādīth have always caused doubts and objections to the sanctity of this religion. Considering that among the decrees covered by the Qurʾān and Aḥādīth is Jihad and the issues surrounding it, and the Ḥadīth “umirtu an uqātila al-nās" (I have been commanded to fight people) is one of the challenging Aḥādīth in this field cited in the jurisprudential rulings of Jihad, with incorrect readings of this Ḥadīth and reference to it, some intend to present Islam as a violent religion. Therefore, an analysis of this Ḥadīth using new research methods and approaches can provide a methodical reading of it.

Since the dating of Aḥādīth determines the approximate time of their emergence as well as the course of their historical development, the present article seeks to analyze the aforementioned Ḥadīth using an analytical and combined dating method. To do so, first, the course of historical development of the Ḥadīth at issue will be determined using external and internal dating and then external data and contexts will be employed to externally date the Ḥadīth. Afterwards, given the various writings of such Aḥādīth in Ḥadīth and fiqh sources of Sunnah and Shia, the important points in its internal dating will be investigated. The next step is finding a "common circle" which in the review of the documents of the Ḥadīth will help to determine its date. The final result will arise from the integration and comparison of these reviews that will be presented in the form of isnād-text combined analysis. It is necessary to mention that one of the problems in the external dating of Aḥādīth is studying the cause of entry or the circumstances of the issuing of the Ḥadīth. Accordingly, in external dating of the Aḥādīth expressing the circumstances of issuing of the Ḥadīth “I have been commanded to fight against the people until they testify that there is none worthy of worship except Allah. If they do that, their lives and their properties are protected from me, except for the rights of Islam.” it is particularly important to find the historical course of the sources under discussion as well as the historical references mentioned in the Ḥadīth. In the dating of the text of the Ḥadīth, the first step is finding and studying commonalities and differences between different writings of the Ḥadīth in order to achieve the possible and probable developments in the text that can show the overall picture of the changes made in the Ḥadīth. In fact, the structures added to the text or reduced from it, help to attain the original structure of the narrative which other writings of the Ḥadīth have most probably originated from it.

Results and Finings:

The dating of the Ḥadīth "umirtu an uqātila al-nās" (I have been commanded to fight people…) showed that this Ḥadīth includes the highest variety of tradition in Sunni narrative sources, particularly in their primary sources, and the texts of these Aḥādīth differ from each other in terms of phrasings and wordings to the extent that one can say these differences are not merely structural. The common circles of these Aḥādīth among the Sunni sources are Abu Hurayra, Malik ibn Anas, Nu'man ibn Salim, and Aws ibn Abi Awas. The oldest source of this Ḥadīth is a fiqh reference among Sunnis and the history of its fiqhi application goes back to the conversation between Umar and Abu Bakr during Ridda Wars, in which citing from the Prophet (S) in the aforesaid Ḥadīth, the decree of fighting those refusing to give Zakat has been drawn while in the cause of the entry of this Ḥadīth which has happened at the time of Wafd Thaqeef, we see an opposing viewpoint. In fact, it can be understood from these Aḥādīth that the Prophet (S) aimed at preventing and specifying the limit of fight and the Aḥādīth concern this limit rather than the cause of fight, that is, La Ilaha Illallah is the redline of fight. Therefore, if the fighting side says La Ilaha Illallah, fighting against them becomes unjustifiable. The network of isnād of the Aḥādīth that in addition to La Ilaha Illallah includes other propositions has ways of singular tradition and the common ring of these Aḥādīth is Qutaiba ibn Said, the closest transmitter to the collectors of Ḥadīth.

The network of isnāds in this group of Aḥādīth, has a spider-like web, which indicates the weakness of the Ḥadīth in question. The Ḥadīth “umirtu an uqātila al-nās" (I have been commanded to fight people) has a singular tradition and it has not been included in the primary sources of Shia although Sheikh Sadugh and Sheikh Tousi, living in the fourth and fifth (AH) centuries, have narrated this Ḥadīth with Sheikh Sadough citing a reference for his mention. Also, naming its source, Barghi has mentioned this Ḥadīth in his Al Mahasen. Because of ways of singular tradition as well as being narrated with no name of the transmitter in other sources, however, drawing the network of isnād and finding the common ring in Shia sources for this Ḥadīth is impossible.

 Discourse mining is one of the new methods that explore the meaning of the text and its underlying layers. One of the important verses of the Qur'an, which is a great discourse in the social arena, is verse 25 of Surah Anfal. This verse is one of the verses cited by Muslim scholars, and there have been various interpretations of the word "sedition" and its correct reading. Therefore, discourse analysis is important in examining this verse. In the present research, using the descriptive-analytical method, verse 25 of Surah Anfal was examined and analyzed by the discourse analysis method, and its main axes were determined. And it was explained that according to the context and internal and external evidence, this verse talks about an important matter such as Wilayat, and Wilayat as the central sign of this discourse indicates that the mission of the Holy Prophet of Islam (PBUH) and the religion of Islam is the flow of Wilayat. It is axis, not sharia axis. And the way to deal with temptations is to adhere to the Book of God and the Sunnah of the Prophet (PBUH).

One of the pragmatic approaches in language that makes it possible to read religious texts as a discourse is the critical discourse analysis approach. In the present study, using a descriptive-analytical method, the areas of struggle in the Qur'an with regard to the verses that explicitly or implicitly refer to jihad and based on Fairclough's critical discourse analysis approach at three levels of description, interpretation and explanation, case It was analyzed and examined in order to obtain a new understanding of the discourse of Mujahideen in the Qur'an, taking into account the social, cultural and value structures in which the text is based. Jihad Discourse Network in the face of the discourse order in the ignorant and polytheistic society at the time of revelation and the subsequent periods of revelation, by placing the principle of defense and struggle in the way of God, as the central sign of jihad discourse in the Qur'an, a set of elements and Has redefined conceptual values, and through this new value system, areas of struggle have been redefined. The discourse of mujahedeen in the Qur'an led to the redefinition of new conceptual and value structures at the time of revelation and, consequently, in later periods, and changed many semantic domains in circulation in society. The most important of these changes is the reproduction of power relations in society.

According to the verses of the Holy Quran and numerous traditions, one of the main and most important religious teachings is establishing a relationship between man and God, which is interpreted as prayer. In this respect, authentic and proverbial supplications of the Imams (pbuh) serve a significant role for containing texts and high epistemic concepts. Yet, some of them, apart from their incompatibility with theological beliefs of Shia Muslims, have been attributed to Imams only based on such rules as prevalence, or acceptance by applying tolerance principle. Among these supplications is the famous Sanami Quraish's supplication attributed to Amirul Momineen (AS), which has many problems in terms of documentation and content. Given that no study has yet addressed this issue, the authors have attempted to study the documentation and the content of this prayer based on theological beliefs. The study indicates that the said prayer, in addition to lack of documentary validity, reveals various contradictions in terms of its text and content with respect to theological Muslim beliefs such as the Qur'an, knowledge of Imam (AS), and inconsistency with narrations as well as literary inconsistencies. Therefore, attribution of this supplication to Amir al-Momineen (AS) lacks scientific validity and the authentication basics.

Considering the position and importance of ascension in the center of Islamic thought, various readings have been made of the verses related to this issue. The skepticism of the ascension by the Orientalists and also considering it as a dream by some Muslim scholars, doubles the necessity of analyzing the interpretive opinions of foreign scholars on this issue. In this research, with a descriptive-analytical method, the interpretation opinions of the late Tabarsi, a Shia scholar, and Sheikh Younini, a Sunni scholar, were analyzed regarding the origin of the Ascension and Asra'a, the time, place and quality of the occurrence, the purpose and the miracle of the Ascension, and the issue of divine vision. The results of the research indicate that despite the differences between the Hanbali sect and the Shi'a religion, there is a lot of convergence between the views of Younini and Tabarsi regarding the Ascension and Esra. The most important thing they have in common is the belief in the occurrence of ascension in the waking state and its occurrence in a physical and spiritual form, which is compatible with the miracle of ascension. Although both of them have used rational and narrative reasons in presenting their opinions, they have differences in the type of sources used, how to deal with the issues and also the establishment of the reason. Sheikh Yunini emphasizes more on the quality of ascension, while the late Tabarsi, in addition to explaining the quality of ascension, also points to the purpose of ascension, which is seeing God's amazing proofs from the Prophet (PBUH).

Interpretation of the narrations of the Innocents (AS) requires the application of special principles and foundations that not paying attention to them disrupts the process of understanding. “Mirat Al Oghol” by Allameh Mohammad Baqir Majlisi is one of the most comprehensive hadith commentaries written on “Al-Kafi” of Kolini. In this work, the commentator has tried to achieve correct understanding of the narrations by examining some principles. The authors of the article seek to examine the basics of understanding the hadith of Allameh Majlisi in “Mirat Al Oghol” by emphasizing on the section of usul al kafi. In order to fill of the studys gap, they have tried to by study of Allameh's explanations underneath the doctrinal narrations of kafi by descriptive - analytical method, answer this question is that what the basics of understanding Allameh's hadith in the section of usul al kafi? The results show that Allameh has kept specific principles in mind in the explanations and tips she has given to understand the doctrinal narrations of kafi. Ordinary expression of hadith, The occurrence of literary style in speech of the Innocent (AS), The validity of delālat siyāq in understanding the intention, The internal harmony and coherence of the narrations, The knowledge and infallibility of the Prophets and Imams (AS), The validity of the Sunnah of the Innocents (AS), The validity of reason in proving principles religion, The need to pay attention to Taqiyyah, as well as observing the levels of the audience and The need to observe caution in interpreting of the narrations are among the most important of these principles. Accuracy in these principles shows that Majlesi because of benefiting from scientific comprehensiveness and mastery of rational and quoted sciences, in the description of the doctrinal narrations of kafi has used of diffrent approachs of Kalāmi, Akhbāri and logical. Following these principles can be beneficial in correct and methodical understanding of the doctrinal narrations of kafi.

God, the Wise, has arranged the verses of the Qur'an in the utmost coherence and harmony so that they can tell His intentions well. Continuity and semantic connection of the verses of the Qur'an, the coherence of the verses in the arrangement of the words makes it clear and reveals the miracles of the Qur'an. Believing in the existence of a semantic connection between the words and verses of the Qur'an is considered one of the important backgrounds of the science of semantics and the interpretation of the Qur'an to the Qur'an. Allameh Tabatabai believes that the teachings of the Qur'an, like the truths of existence, are constantly validating and interpreting each other and are linked together in a single goal, and this semantic link exists not only in the verses but also among the words of the Qur'an, and each word has its exact meaning in relation to other words. is found again The semantic connection between the words of the Quran has been the focus of some linguists, including the famous Japanese linguist Izutsu. He also believes that the language of the Qur'an has a regular communication system in which the position of each word in the interconnected network of the concepts of the Qur'an can be recovered. The present article examines the foundations of Allameh Tabatabai (the independence of the Quran, the semantic connection of the verses of the Quran, paying attention to the context of the verses, etc.) and Izutsu (the Holy Quran as an independent semantic device, the existence of conceptual bodies, coherent lexical usages, etc.). .) has extracted their opinions about the coherence and continuity of the Qur'an and stated that despite differences in quantity and quality, linguistic semantics is similar to the interpretation of the Qur'an in some ways, because both emphasize the systematicity of the language of the Qur'an. They take advantage of the inner context of speech and intertextual relationships in discovering the meaning of God and prove the coherence and continuity of the Qur'an.

The Holy Qur’an, as the main source of religious teachings in Islam, has distinct features in order to meet all needs in line with the goal of human guidance and development. The comprehensiveness of the Qur’an is one of these unique features which has always been considered by Muslim scholars. The scope of the Qur’an has always been considered, but the quality of its realization has often been neglected. For this reason, this study using a descriptive-analytical method, examines the quality of the realization of the comprehensiveness of the Holy Quran based on the central role of principles and relying on the analysis of the narration quoted from Imam Sadegh (A.S): There is no matter of dispute between two individuals unless there is a principle for that in the Holy Book of Quran. Through this method of text analysis in accordance with the rules of jurisprudence, the study first deals with the semantics of the contents, and reviews the narrative documents. Next, it explains the narration and the ways of inferring the Qur’anic principles. The findings of this study show that the Holy Quran contains principles that can meet the various needs of human beings by being adapted to the different needs of human beings. In this regard, three strategies have been proposed for inferring the principles of the Quran: using the authority of independent phrases, meta-context implications, and principle-oriented attitude in the Quranic stories.

Among the issues of phonetic system is the phonetic indication or word indication to meaning, that is divided into two types of intrinsic and conventional indications. Based on the name-phonetic theory and great derivation of Ibn Jinnī through the descriptive-analytical method, this study investigates the sounds of the root “b-h-r”. Results show that the phonetic tone of letters “b-h-r” is close to the semantic characteristics of the six-fold composition of these sounds and more or less conveys the desired meanings. Additionally, the six-fold derivatives of these sounds have a main common, although each finds a new meaning. These three sounds, with their pronunciation and attribute characteristics, indicate the meaning of opening, expansion, breadth, multiplicity and abundance due to repetition, depth and intensity in the six-fold composition of this root. These meanings are well observed in the Qur’anic uses of these words in the verses of the Holy Qur’an.

The Sanad of hadiths is one of the characteristics of Muslim hadith studies and the document analysis of hadiths is full of useful historical information. One of the words that is considered as an important topic in Quranic sciences today is the word "miracle". It is the word "miracle". This word has not been used in the Qur'an and instead the words "verse, statement, argument and sultan" have been used. Until the fourth century, the word "miracle" did not appear in any book, not even dictionary dictionaries, which have been responsible for word processing, despite defining many derivatives of the word. But its existence in the narrations of the Infallibles (AS) who lived before the fourth century It raises the suspicion that they (AS) are the creators of this word. The purpose of this research is whether a certain infallible person invented this word or whether the word miracle was narrated by a certain person? In the end, it is proved by historical-analytical method that the Infallibles (AS) did not use this word and the word "miracle" has been created from the fourth century onwards based on a systematic process. On the other hand, due to the fact that Sheikh Saduq[AD 381 AH] is present in all the documents of these hadiths And there is the same systematic trend in his other writings He is the first person to include the word miracle in the hadiths.

The conquests of the early Islam are considered among the important events, the consequences of which have left important effects on the material and spiritual lives of Muslims. On the other hand, the impact of these prominent events on the field of hadith studies cannot be ignored. Therefore, the present research tried to examine the question of the effectiveness of the actions of the caliphs, as influential events in the history of Islamic government, in hadiths, and the role played by the conquests in the creation of the hadith of "I have been ordered to fight against the people". It should be mentioned that the historical course of the works about the conquests shows the great attention scholars have paid to them. However, the lack of hadith studies about the origin of the aforementioned narration reveals the necessity of addressing it. Therefore, in this article, an attempt has been made to overcome some of the existing shortcomings by answering the question of the effects of conquests on the contexts of the creation of narrations. By adopting a theoretical approach, this descriptive-analytical study reached the conclusion that through the theory of the justice of the Companions of the Prophet, as an example of the kalāmi belief of Sunnis, we can witness the range of forged or replicated narrations. In other words, the effects of evens and kalāmi beliefs on writings, including replicating narrations, are undeniable, and were explicated in this study via a number of examples. Reproducing the wars of the Prophet (PBUH) and the Caliphs by generations following the Companions of the Prophet, in order to justify the conquests as an example of the primary wars and also to strengthen the theory of "justice of the Companions of the Prophet", has more than ever provided the grounds for the origin of the narration.

Paying attention to the linguistic level of Qur’anic discourse, and accurate explanation of the ayahs are among the essential topics in the field of Qur’anic studies. In contemporary linguistics, recognizing the relationship between words and phrases, as well as evaluating coherence and looking at the whole of what is the result of these relationships, is considered an important principle in understanding the discourse of the text. Therefore, the literary analysis of the Qur’an as a coherent text will not be outside this linguistic principle because the Qur’an-centeredness and the semantics based on the unity of the Qur’anic semantic network play effective parts in discovering the divine meanings and aims of the ayahs of the Qur’an. Therefore, analyzing the linguistic approaches used by the Qur’anic scholars in explaining Qur’anic ayahs is an undeniable necessity. And since the common concern of Allama Tabatabai and Izutsu in explaining and the studying the semantics of Qur’anic words is understanding the meaning and discovering the meaning from within the text, this descriptive-analytical research intends to analyze the commonalities and convergence of literary and linguistic approaches of Izutsu and Allameh in reading divine ayahs and understanding Qur’anic discourse. The results of the present research indicate the emphasis of Allameh Tabatabai and Izutsu on the systematic nature of the Qur’anic language and the explanation of the semantic independence of the Qur’an and the semantic connection between the ayahs so that they consider the understanding of Qur’anic ayahs to be dependent on the text of the Qur’an and the evidence within the text, and believe in the central effect of the monotheistic paradigm in understanding Qur’anic discourse and the interaction of the meanings of words within the text. However, the quantity and quality of using these common principles are different for them. In the field of literature and linguistics, while emphasizing the rhetorical miracle of the Qur’an, they use the internal context of speech and the intertextual relations in discovering the meanings intended by Allah, and implicitly prove the linguistic coherence and worldview of the Qur’an.