جستجوی مقالات مرتبط با کلیدواژه « تفسیر قرآن » در نشریات گروه « ادبیات و زبان ها »

Correct understanding and familiarity with the Holy Quran, as a motivation rooted in the words of revelation and the life of religious elders, requires ability in many fields of knowledge, centered on Islamic and literary sciences. Meanwhile, some interpreters have analyzed the meaning of Khatam's miracle by using special but effective methods. Tanqim, or the use of rhythm and melody of words in reading and measuring the meaning of Quranic verses, is one of these methods. This is despite the fact that according to some, the phonetic-implicational use of melody in the Arabic language and, accordingly, the language of the Qur'an, is a new issue and has no history. The issue that prompted the present library research to identify the phonetic types and functions and the conceptual implications of melody in the interpretation of the Qur'an by describing and analyzing some verses of God's words. The present study found that there is an amazing order and coherence between the words of the Holy Quran and the meanings behind them. The songs and melodies of the verses of the Qur'an, in addition to their ability to have a wonderful effect and pleasing to the ears, have a complete connection with the concepts they contain, and the accuracy in their application becomes the basis for association and better understanding of the themes and intentions of the divine verses. Good consideration and careful attention to the consistency and stability of the phonetic and semantic system of the Holy Qur'an, which is the result of distinguishing between the ruling authorities of the word and the precision in choosing the song and melody that fits it in the monotonous three tones and intonation, upward and downward, is an efficient approach in understanding the Holy Quran and human beings with the words of God.

In the field of methodology of interpretation, it is imperative to recognize the criteria and criteria used in each interpretation in order to clarify the method and resources invoked by each interpreter in the interpretation. The present paper, by describing and analyzing the content, and by reviewing the documents and the library, has been devoted to the methodology of interpreting Al-Quran's system and interpreting Al-Quran Balfarqan. Farahi is one of the most prominent people who has developed the Quranic system theory as a new way of interpreting the Qur'an. His view of the proportions and system of the Qur'an is to explain the unity and unity of the content and the contents of verses and surahs of the Quran. Farah for interpretation, according to his categorization, uses one principle and several attributes: the principle of the Qur'an itself is the best interpreter of its verses, and the consequence includes such things as prophetic hadiths and the words of the Companions, the descent of desires, the use of the words to the Arabs, The word and the root of the word and the books of the past prophets. His method in the commentary also firstly relied on the Quran itself to understand the true meaning of the verses and then the interpretation based on each of the followers. However, he does not recognize reason for reason in the sense of philosophical and logical reason in the interpretation of a position, and in general he has a literary tendency in the "interpretation of the rule of law and the interpretation of al-Qur'ān Balfrqān". In this research, Farahi's interpretation method is explored by explaining each of the above.

Addressing the Quranic verses alongside each other has a long history in interpretative studies. The fundamental concern of the Qur'anic scholars has always been to prove that the Holy Qur'an, with the gradual decline of over two decades, has been developed in the present manner which is available to us with wisdom and divine grace. The design of subjects such as "the order of the verses" in the early centuries, addressing "the fitting of verses and surahs alongside each other" in later centuries and theorizing in the area of "coherence and transplantation of Surahs of the Qur'an" in all new studies In order to prove the order of revelation, the verses of the Holy Qur'an are given. The efforts of the early scholars who began from the 4th century AH were more likely to prove the miracle of the Quran through the existing order of words and phrases. Addresses (338 AH), Bakhlayyat (M 403 AH) and Jorjani (May 471 AH) are the representatives of such a theory. In the Middle Ages of the Qur'anic scholars, in addition to paying attention to the issue of order, the proportion between the verses and even the surahs was a way of discovering the essential interests of the surah and the pleasures contained therein. Tabriz (548 AH), akhrrasy (606 AH), Bekha'i (M 885 AH), Zarkashi (M 794 AH) and Siouti (M 911 AH) are the most prominent proponents of the above theory.
In the fourteenth century, the Qur'an's commentaries traveled a new path by promoting a wave of reformism and scientificism and the slogan of returning to the Qur'an. Meanwhile, special attention to the discovery of surah and the unity and coherence of Quran surahs is a common thread between contemporary interpretations. As the design of issues such as context, axis, section, verse, and relevance of the verse is abundantly visible in these interpretations. Addressing the theory of "unity and coherence of the Qur'anic surahs" in all the contemporary interpretations of the Islamic world, it has support from the Indian subcontinent to Egypt, Syria and Iran. In this regard, perhaps the most serious theoretical work on the inner coherence of the Surahs and beyond can be seen about the unity of the entire Quran in the works of Farah.
Abdul Hamid (Hamid al-Din) Farahi (1280-1999) is a scholar of Jalil Al-Qarad Muslim, a Sunni commentator on contemporary scholarship and a student of Allamah Shabli Nomani. He is one of the most prominent authors of this century in the Indian Subcontinent in various sciences, who have published valuable and unpublished works and various Nafisi treatises in different languages, each of which is unimaginable in its own right. Among his works, "The Interpretation of the Al-Quran System and the Interpretation of Al-Qur'an Balfirqan" is a deep encyclopedia that is written about the interpretation and interpretation of the Holy Qur'an, its eloquence and rhetoric, its contents, and all that is related to the Quranic sciences.

The present study, by describing and analyzing the content and using a bibliographic and bibliographic review technique, has been applied to the methodology of interpreting Al-Quran's system and interpreting Al-Quran by Balfaraghan Abdolhamid Farahi. Through this method of research, one can find resources, expertise, particular interpretative views, and the way Farahi's argument is based.

One of the undeniable necessities of the research process is the methodology of the methodology. This knowledge seeks to identify the appropriate methods for any research based on the method of knowledge, the type of reasoning, the subject of the research, the type of view of the subject, the method of data analysis, the level of data analysis, and the quality of utilization of resources. Therefore, the knowledge of methodology can be considered as the practical logic of research in any science and the infrastructures necessary to understand that science. Methodology has different uses. What is meant in this research is methodology, which means extraction of Farahi's method and resources in the Qur'anic interpretation process; in this way, he can derive his criteria in understanding comprehension issues.
In other words, for the sake of accurate knowledge of Farah's intellectual system, the methodology of his interpretation seems necessary.
The necessity of the methodology of the interpretations is that the public does not regard his commentators as observing a particular pattern and understands the concepts and teachings of the Quran in a nonhuman way and is equally available to the audience. Therefore, the presentation of interpretative doctrines is useful in the form of a systematic model. The outcome of the recognition of the Quran's interpretative methods, the extraction of the method and resources referenced by each interpreter, the influence of religious tendencies and the specialties and personal tastes on the Quranic interpretation

So far, there has not been a comprehensive and independent research on explaining Farah's vision, his interpretive method and his intellectual positions. However, in some articles during the course of addressing the theory of coherence of the Qur'an to contemporary contemporary jurisprudents, Farahi's approach is mentioned in this regard. In the articles on "The Coherence of the Qur'an; The Approach to" Reformation "in the Interpretation" (Aghayi, 2007) and "The Coherence of the Qur'an from Theory to Practice: Comparing the Farahi's Reasoning and Hawi's Interpretative Method" (Hemo, 2009). Briefly, Farahi's view on the order and the consistency of Quran is explained. In the article "Al-Mu'alm'Abd al-Hamid al-Farahi and the Faud al-Darsat al-Quraenyah", only Farahi's personality and bibliography are reserved. (Sharqawi, 2016)
In some studies, while recounting the character and works of Farahi, they briefly describe his view of the theory of order. The articles by Alamam Abdulhamid al-Farahi and Muhajfi Tafsirah, "The Al-Quran System and the Interpretation of Al-Qur'an Balfirqan" (Sharangi, 2004) and "Arawat al-Sheikh Abdul Hamid al-Farahi, in the full range of issues in the interpretation of al-Qur'an al-kerim" (Bandari Nawi, 2016) are an example of this research. In the meantime, the only work that has been compared with a relatively comprehensive approach and from a critical point of view to explaining Farah's method is the book, "Alamam Abdul Hamid al-Farahi and Jahadeh al-Tafsir and Al-Quran." (Narrator, 1436)
Despite the efforts of the abovementioned researchers, the present paper tries to analyze and explain precisely the content of Farah's interpretation, the method of confronting him with his sources and his approach to the Qur'anic and interpretive sciences.

The revelation of the Holy Quran in Arabic geography provided the platform for the efforts of religious scholars and commentators to understand the nuances of meaning of the Holy Quran with the tools of Arabic literature. An effort that has been manifested in all areas of the guidance of the Word of Revelation with the range of beliefs, rules, ethics and personal and social issues.The current library research, which is organized in a descriptive-analytical way, by examining the interpretation of "Ruh al-Ma'ani" as one of the valuable interpretations of the later centuries of Islam with a comprehensive approach and special literary effects, this is important in the study of verses. followed with contempt.The findings of the research indicate that humiliation is an undeniable style in the Quran that has been used with several orientations and goals. The maximum and purposeful use of the context and its connection with the meaning-giving styles of Quranic vocabulary is the most important method used by the author of Ruh al-Ma'ani in explaining the verses containing contempt.This fragmented approach is as follows: the use of our relative instead of me, the mention of the noun zahir instead of the pronoun, the use of a noun indicating nearness, the use of nouns, the meaningful use of the first person, the mention of the redundant word us, leaving the interrogative out of The real meaning to figurative meanings, the exit of the verb to figurative meanings and ambiguity and twisting of meaning instead of explanation and expression.

Narrating the actions, events and wars of early Islam plays an important role in the formation of Sharia discourse and its transmission to the next generations, women's narration is an effective thing as a social action. Female narrators are the main or second narrators or the equivalent part of interpretive narratives and have narrated various topics in these stories. This article deals with the comparative analysis of the female narrator's face in the three interpretations of Rouz al-Janan, Jala al-Azhan and Manhaj al-Sadeghin, and follows the commonalities and differences of this role in the three interpretations. In this article, using the technique of content analysis; We have extracted the type of female narration, the subject of the stories and the participation of the narrators in the stories of these three interpretations, and from this point of view, we have drawn the image of the female narrator in these texts. The textual body of this article is the stories that were narrated by women in the three mentioned interpretations. This research shows that in these interpretations, women have been narrating and over time, the commentators have changed the face of the female narrator by removing, changing or adding narrators or narrations. Also, in these narratives, the reliability of the female narrator has been increased with techniques such as creating multiple levels of narrators, using an internal narrator, and the proximity of the narrator in time and place to the narration.

One of the most important functions of narratives and national epics is identification. Governments as communists try to always use identity elements to advance their goals. In this article, we are going to show, by way of example, how non-Iranian governments tried to weaken the elements of national identity by constructing and consolidating religious affiliations in order to legitimize them. These efforts were made to undermine the elements of Iranian identity was found that by introducing the news and allegorical traditions below various hadith and interpretation texts. Still, part of these identity conflicts can be seen in ancient religious texts. This paper tries to study the decline of one of the Quran verses in the interpretive texts and its association with the Iranian epic narratives, to investigate the process of confronting non-Iranian governments with Iranian epics, and to show why and how, part of the interpretive texts throughout history and unconsciously served in the government.

From the earliest Islamic centuries, Sufism as one of the pillars of knowledge was found in the deeds and writings of many Muslim scholars. Commentators of the Holy Quran were among those who used this sea of knowledge in interpreting the verses of the Quran. This article deals with the evolution of mystical themes in the Qur'anic interpretations of Khajeh Abdullah Ansari and Safi Alishah, who belong to two different periods of mysticism. Studies show that Khaje Abdullah Ansari, the mystic of the fifth century AH, mentions ethical and educational issues in addition to his mystical themes and practical practices in the form of prayers. Safi Alishah Arif himself wrote a poetic commentary on the Qur'an in the thirteenth century, expressing mystical themes in the form of a practical way of thinking; Sometimes these themes take on a philosophical color, so that the intersection of wisdom and mysticism and the convergence of reason and heart can be clearly seen in this interpretation.

With the advent of Islam and its expansion among non-Arab nations، Iranians embraced it openly and they did their best to promote it. In this respect، Kurd translators and commentators paid attention to the Qur'anic science and tried to make it understandable for their people via translation. Although Persian translations had done before Kurdish ones but with Kurd translators' efforts، this superiority was somewhat disappeared to the extent that today over 50 translations and exegeses are published in Kurdish language.
In this research، utilizing the descriptive-analytic method، we try to study Persian and Kurdish translations in the course of history and to survey their historical evolution. Also we try to study the types of these translations and focus on their features according to translation principles. Results show that the first Persian translation goes back to 3rd century (A.H) while the oldest available Kurdish translation returns only to one century ago. Among different Kurdish accents، that of Surani is used more in Qur'anic translations. Kurdish and Persian translations are of types: word by word، content based translation، free translation، commentary-like translation، and literary translation.

Expressed knowledge is one of the key knowledges for understanding the Quran and way to analyze its compositions in order to achieve a non-diversion meaning in interpretation and understanding of Quran. This knowledge plays an important role in Quran understanding, which perhaps the neglect of its means dignity has led to the damages in Quran's interpretation. This article is written in a descriptive way and written using library resources and mention the damages which have been entered the Quran's interpretation from a region of extremes in this knowledge, explains the ways out of it. Hence, while highlighting the most important damage caused by the incorrect use of this knowledge on the interpretation of the Qur'an, it mentions the ways out of them by citing objective examples. In order to emancipate and to escape from the mentioned damages, attention to principles such as paying attention to the indissoluble connection of expressed knowledge and understanding of the meaning; avoiding carrying the word of God to rare and unfair words; and avoid applying expressed knowledge for imposing individual and group views. We have come to the conclusion that following principles mentioned above, it is possible to take advantage of expressed knowledge in understanding and interpreting the Qur'an from the damage and its challenges, including curtailment, ignorance, and persecution. In addition, various aspects of the of expressed knowledge are, in some respects, is basis for several meanings and multiple conceptions, provided that the meanings mentioned are not conflicting.

The innuendo is one of important methods of expression in all languages and it has used widely in language and literature of all peoples، including the Arab nation. considering that the Quran speaks in the language of their people، has benefited from all of expressive elements especially innuendo for expressing different purposes. In this article، we analyze six innuendoes in the Holy Quran; the innuendoes that some translators or interpreters have interpreted it so that most Persian speakers can’t understand the meaning of the verses by studying them. After mentioning the verse، we''ve expressed commentators'' comments about the ironic phrases in that verse، thenby“describing and analyzing’’ method،andaccordingto reliable sources and review of Fouladvand and Ayati''s translations، the preferred mean of ironies is explained as the main purpose of this article. The necessity ofthis research is the failure in the translations of some commentators، pay attention to only literal meaning in some contemporary translations and sometimes lacking of full understanding ironic meaning of the verse.

Ayatollāh Najafi Kāshāni is assumed to be an Islāmic scholar who hardly attempted to interpret Qurān in recent fifty years. During thirty years, he interpreted Qurān for two times for people of Kāshān. He attended in classes of masters of "Sath" (seminary lectures based on reading textbooks) and "Khārij" (seminary lectures not based on reading textbooks) in Najaf. Then he started teaching in Najaf and Qom. Along with writing an interpretation of Qurān, He start teaching the interpretation of Qurān to the public. His valuable collection of interpretations, composed of his methodology, is considered to be Kāshān’s written inheritance. The present study examines the life and works of Ayatollah Najafi along with his methodology of Qurānic interpretation.

Many people of Indian subcontinent embraced Islam when it influenced throughout the land.After Islam, the people felt a strong need to know about Islam and Quran. Many Islamic scholars either Sunni or Shiite published different works in translation, interpretation, jurisprudence etc., by their own initiative and also by studying books of other Islamic lands especially Iran.At the time of being, there are still many centers and organizations working on this important task.Since an article as brief as this cannot contain all instances, the authors enumerates some important works and also introduces some of the great scholars who have tried their best during several decades

The mystical texts while including some secrets, mystery, conceptual and meaning complications and also using the symbolic, impressive, magic and tuneful language, differ from the others literary and non-literary texts considerably. These differences are only considered by some of the intellectuals as the differences in language structure and know the meaning related complexity originated in the especial features of that language. Opposed to the mentioned viewpoints, this essay brings the priority of the concept and meaning over the language in mystical texts into sharp focus and reveals that revelation, understanding, interpretation and explanation of the meaning have priority over the terms and appropriateness of the language. Although the new findings based on revelation of meaning and concept creates a new language, it will be different from the other languages. In this regard, the understanding and interpretation by the general interpreters upon a the Holy Quran verses as well as the Khorasan mystics and Ibne Arabi’s ones in Fososelhekam, have been studied. The result of this essay and study have shown that meaning has priority over the terms and thought, in mystical texts. It also shows that the complementary development of the mystics’ understanding of the Holy Quran till the period of Ibne Arabi and their effects and interplay on each other.