پژوهشنامه تفسیر و زبان قرآن
سال هشتم شماره 1 (پیاپی 15، پاییز و زمستان 1398)

Martin Luther's following of Ricoldo in a Critical Approach to the Holy Qur'anMartin Luther's following of Ricoldo in a Critical Approach to the Holy Qur'anMartin Luther's following of Ricoldo in a Critical Approach to the Holy Qur'anMartin Luther's following of Ricoldo in a Critical Approach to the Holy Qur'anMartin Luther's following of Ricoldo in a Critical Approach to the Holy Qur'anMartin Luther's following of Ricoldo in a Critical Approach to the Holy Qur'anMartin Luther's following of Ricoldo in a Critical Approach to the Holy Qur'anMartin Luther's following of Ricoldo in a Critical Approach to the Holy Qur'anMartin Luther's following of Ricoldo in a Critical Approach to the Holy Qur'anMartin Luther's following of Ricoldo in a Critical Approach to the Holy Qur'an

The interpretation of the Qur'an as an arbitrary act of commentators, in addition to hermeneutical and methodological requirements, is subject to moral requirements. This will help the interpreter in the selection dialect. The commitment to the ethics of interpretation depends on the existence of ethical principles for interpretation, awareness of them, and the will to apply them. The ethical principles of interpretation, in their own right, must be well documented and documented in general ethics. Therefore, the elaboration and explanation of the principles for the ethics of the context of text interpretation faces challenges. By overcoming these challenges, general principles for the interpretation of each text can be presented, and for special and special texts, special rules. From this, Mattin's temperament, caring for authenticity, analytical and critical encounter with the text, avoiding the simplification and enhancement of the text can be considered as general ethical principles for the interpretation of texts, such as: the core of the will Divine in the attribution of meaning to the text; adherence to the rules of interpretation; scientific precaution and avoiding the raw and hasty encounter in expressing the meanings of the verses; the distinction between the expression of the text and the text; the avoidance of similar subjects; adherence to fairness and fairness; criticism and attention To collective wisdom; trust in the quest; awareness of theological and beliefs related to the Qur'an and the author of the Qur'an; the correction of the soul and the arrangement of the soul to the ethical virtues.

The point of theory of the Qur'anic addresses to the infallibles Is based on some narrative reasons, the most important of which are "Man khoutiba bih", "Nahno al-Rasikhoun", " Hadith Thaqalayn", the traditions of avoid the Qur'an from the minds of the people, the narrations that express the detailed commandments of the Qur'an and traditions that emphasize the monopoly of Imam Ali in the interpretation of the Qur'an. Examining the authenticity of these narrations indicates that all of them are weak except the "Hadith Thaqalayn" which is more consistent. The meaning of these traditions does not imply dedication of the Qur'an to the innocent. This theory is also rejected by definitive and compelling Quranic and narrative reasons; Reasons such as: the verses of the Quran in expressing the Quran to the people, addressing the Quran explicitly to the people, addressing the Quran explicitly to the followers of the Bible, the Quran recommends people to be careful in the Quran, verses of reprimand, Blame and threat in the Qur'an, answering verses to people's questions. There are also many traditions that are consistent with these Qur'anic reasons.

Ghazali qualify only the language of mystics as the revealer of real meanings of the religious words and statements, affected by own mystical inclinations. We want in this inquiry explain the bases of this view. He presents the sensible word as the image or even the shadow for invisible world, according to own ontological basis. In the studying Ghazali''s epistemological basis, his evaluation about the human’s epistemical instruments and their domain of signification indicate that by means of the mystical Intuition can succeed by the real understanding God''s word and even participation in prophecy in the level of the prophetic holy spirit. In the Ghazali’s anthropological basis, human’s "heart" is the place of illuminating the all secular and spiritual sciences and the percipient of revelation and divine inspiration and also, "imagination" is in the human being, the abstraction faculty of the invisible realities from the apparitional images. Ghazali base his studying about structure of Qur''an and sciences inserted in Qur''an on the mystical base. Furthermore, he believes, on the basis of the levels correspondence of human, world and Qur''an that the human is possessed of a brief form of the world and consisting of the levels of visible and invisible worlds. On the other hand, human’s heart has intuitionability of the whole sciences that inserted in Qur''an by mystical journey and thus, is succeed to understand Qur''an and also, Divine acts in world.

One of the most important issues in criminal law is the issue of the discovery of criminal offenses and the acquisition of a legally legitimate cause, so that the most important reason for the discovery of a criminal incident is not valid unless it is legally established. The purpose of this article is that, first, observing the principle of the legitimacy of reason and its premises can discredit the educational evidence. Can it, in fact, operate in a widespread way if the police cannot deal with sophisticated and organized crime? The question is what legal and legal justification he can take if necessary. Here, by examining the available sources and examining the evidence and establishing the principle of legality of the cause, we conclude that, only in dealing with the enemies and criminals of the security profession can we act in this manner and deal with the need. We are not cattle breeders. So the principle of cattle breeding is illegality, the specific rules and exemptions we will address in this article.

Bahāʾ al-dīn al-ʿĀmilī (953-1030d) known as Sheikh Bahaei in the great interpretation of Urwat al-Wuthqa has reported exegesists'''' views on chapter Hamd interpretation. After analyzing and criticizing these views has presented his own view on the matter. Presenting and analyzing the reports and critics of Sheikh Bahaei on independence or togetherness chapters Zuha, Sharh, Fil and Quraysh and also the subject of "Basmalah" being the part of each chapter of the Holy Quran are the most important aims of this article. The preset article shows Sheikh Bahaei has undermined the arguments indicating the aforementioned four chapters are actually two chapters. The arguments rejected by Sheikh Bahaei are as follows: These chapters due to conceptual connection are in fact two chapters, these four chapters are in fact two chapters because Akhfash and Zajjaj claimed them as such and finally they are two chapters because in the Mushaf of Ubay bin Ka''''b there was no separation between them. Moreover Sheikh Bahaei on the basis of Imams traditions has taken "Basmalah" as a verse of the Holy Quran and as a part of each chapter of this holy book. He also believes that reciting this verse in the prayers is mandatory.

The Qur'an,as a miracle of history, adopts the special literary and artistic devices to depict different meanings and notions, putting them at the disposal of others inan unimaginable manner. In the field of linguistics, structural analysis is a new method for understanding and exploring these concepts, which In the form of studying the phonetic, spatial, syntactic and rhetorical structure of surahs to explore the coherent relationship governing the Components of verses. By discovering the system ruling in the construction of the constituent elements of the sura, it shows how these linguistic structures help translate the content and meaning of the sura.Sura Youssef presents a magnificent illustration of the meaning of jihad and holy combat with its rhythm, words, syntax and rhetoric. This paper focuses on analyzing the phonetic structure of this sura in a descriptive-analytic manner due to the wide range of structural analysis discussions. It attempts to reveal the nuances, arts, and artistic mysteries and its aesthetic aspects. Moreover, it attempts to demonstrate how The phonetic system of this sura affect creating the concept of fighting, arousing the reader and strengthening the dynamism of the text. This study reveals that the phonetic structure of Sura Yusuf is closely aligned with other textures of Sura is consistent with goals of this surah and the concept of Jihad and holy combat, with the Quran drawing on all of its capacities and potentials to promote the message of happiness

Below is verse 59 of Surah Al-Ahzab،After the verdict pious veil for women the phrase "ذلک ادنی ان یعرفن فلا یوذین" comes from it there have been various interpretations.Many of the most affected interpretations have been attributed to the empowerment of free women and slave ones, it has been cited as the reason for the veil and with the lack of a bondwoman in the current era, They said that Hijab is not obligatory. This article is believed with the help of intra -textual and extra-textual evidences, This verse, unlike most interpreters, Never in the expression of class distinction and moral and social between slave ones and free women.But to mean, identifying women with piety from other women. This verse, like those that are similar, has just spoken of the veil philosophy. In conclusion, we can say: The Holy Quran has recognized, Sexual chastity for all women, even if they are bondwoman. The research method in this article is descriptive-analytic, based on well-known interpretive foundations

Historical verses of the Holy Qur'an, besides the historical look, can, like other non-historical reports, take on developmental considerations. In the historical conception, the attention of the reader to the context of the text, the origin of the issuance of the word, causes the issuance of the word. This origin is not generalizable. In terms of development, although the text is meaningful in relation to the context of the text, the place of conflict is the text itself, not the context of the text. Despite the principle of reliance on historical perceptions, in terms of development, not only is it not a matter of principle, but in some cases contrary to that principle. For instance, the more intentional the intention is for developmental implications, the strength of developmental perception and the possibility of generalization is higher. What makes ambiguity in the understanding of a serious, or more precisely, distinction between "meaning of use" and "serious matter", is not limited to the uncertainty of the position of expression that results from the "distance between reading and use"; "The use of purpose" also plays an important role in creating this distinction and turning this issue into a principle and process of the process of reaching a serious morality and forming the subject of "historical understanding."

Basically, the subject of the translation of the Qur'an has undergone many challenges and criticisms. Transformation of structures and syntax is one of the most important examples of this category. Regarding the field survey, the meaning of negative "cad" was observed in some of the Persian translations of the Holy Qur'an. This ambiguity arises from the interpreter's approach to whether or not the negation is specific to the "cad" verb? Does the verb negative after the "code"? And what does "cad" mean in a negative way? On the one hand, this article reviews some of the translations available and, on the other hand, seeks to assess and evaluate these translations in accordance with the notion of "cad". In the meantime, a few verses and their transcripts in which the cad was used negatively has been addressed. This review was reviewed by looking at the opinions of some commentators and teachers, using a library method and a descriptive-analytical approach. It was found that verses with a negative code are divided into allegorical and non-allegorical verses, which in the allegorical revelations are the negation of the "code" in the direction of the negation of the verb for the exaggeration of the verb, and in the non-allegorical verses, there is a negation The code is specific to the verb after the "cad”, which proves the occurrence of the verb after suffering and difficulty. But a significant proportion of translators have not provided the correct translations in these verses.

The attempt to understand more precisely the concept of al-Samawat al-Sabah, which is clearly stated in the seven verses of the Holy Qur'an, has begun since the first century of Islam, and continues to this day. One of the views advanced by early and later scholars in explaining this concept has defined seven of these heavens within the Solar System. This article discusses the above theory on a set of narrative evidences including narrations that include the existence of Bethlehem, Touba, and Kusar, and the cedar of al-Mentha and Jnuma al-Mawi in these heavens, as well as the traditions of the ascension that indicate the meeting of Prophet Muhammad (PBUH) with the divine prophets in the heavens Along with narratives indicating the vastness and spaciousness of the seven heavens, as well as the narratives indicating that the nature of Al-Samawat al-Sabah in the age of Ahlul-Bayt is unknown to Islam, and deduced the fullness and conflict between the contents of the traditions of Ahl al-Bayt (AS) and the above-mentioned theory. Is.

Coherence in the third verse of the Surah Al-Ma'ida is a point of disagreements among commentators. Some commentators consider the part "Those who disbelieve have this day despaired of your religion. Do not fear them, but fear Me. This day I have perfected your religion for you and completed My favor to you. I have approved Islam to be your religion." as parenthetical phrase that is incoherent with the rest of the verse. Others think this part is related to the part which states "You are forbidden (to consume) the dead, blood and the flesh of swine; also flesh dedicated to any other than Allah, the flesh of strangled (animals) and of those beaten, that which is killed by falling, gored to death, mangled by beasts of prey, unless you find it (still alive) and slaughter it; also of animals sacrificed on stones (to idols)." but have not mentioned any point of coherence. This study applies a descriptive-analytical method to explain the knowledge that investigates coherence in verses and Surahs of the holy Koran. Considering this knowledge, commentators' views regarding coherence among different parts of the above verse were investigated. It was concluded that there is significant coherence among different parts of this verse due to the fact that the holy Koran has never been distorted and the belief that the order of the Surahs and verses of the Koran is determined by God.