نشریه نوآوری های تفسیری
پیاپی 1 (پاییز 1401)

The comparison of Allameh Tabatabai's and Jarallah Zamakhshari's views regarding the "multidimensionality of the language of the Qur'an" and their interpretation methods in order to discover the inner meanings of the verses has been discussed. Allameh Tabatabai, while believing in the special and unique style of the Holy Qur'an, which causes its meaning to be not limited to the appearance, but to have deep inner meanings and inner layers, as a commentator, he tried to touch the inner meanings of God's word with methods Find. Although Zamakhshari did not directly refer to the multidimensionality of the language of the Qur'an, referring to his works shows that he also tried to go beyond the external meanings of the verses and reach the inner meanings in several ways. The wide range of methods and sciences used in both interpretations of al-Mizan and Al-Kashaf makes it difficult to review all of them, some of these methods that were reviewed in the present study are: description and explanation of words, use of literary and rhetorical sciences such as Metaphor, allusion and simile, reference to different narrations and readings. Despite minor differences in the interpretation methods of al-Mizan and al-Kashaf, both commentators have tried to reach the vast and different dimensions of the verses of God's Word by using different sciences.

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.

Understanding some verses of Quran is sometimes difficult due to the existence of lexical whose conceptual circle is widespread. Verse 25 of Anfal Sura is also one of these verses that various interpretations have been expressed around it. The beginning of verse »And fear an affliction[1]« and also »which may not smite those of you in particular who are unjust[2]« contain ambiguities that have drawn the attention of commentators. This research has been organized with the aim of clarifying the meaning of the verse and investigating the existing ambiguities with regard to the interpretation opinions of the parties[3] in a descriptive-analytical way. Studies show that: sedition has a common semantic concept and a set of examples, which is under the general meaning of it. The meaning of sedition is to put gold under the pressure of fire to purify and separate the purity from the impurity, so any kind of pressure and intensity like a test, affliction, and difficulty is sedition. sedition in this verse means a calamity and a test that is all-encompassing and will affect two groups of believers and non-believers in the society. Emphasizing the silence and passive role of the believers in dealing with the problems and oppressions that exist in the society, this verse warns them against the sedition that will befall them. The way out of this sedition is to promote virtue and prevent vice, which is a sign of the sensitivity of the people of the Islamic society to preserve the divine limits. The last part of the verse emphasizes the severe punishment of God and creates the necessary motivation in the audience to play an active role in society in order to stay away from sedition.

The word "martyr" is a very important concept in the religion of Islam and some other religions and sects. Each of them, depending on their theological-belief bases, interpreted and explained the concept of martyr. In this article, the meaning of the word "martyr" and, accordingly, the common and famous statement "martyr is alive" have been discussed using the method of problem-oriented research and based on data analysis and relying on the verse "Aḥyāḍ Ḥendā rabhim yurzaqun" The reflections of this research show that, apart from the fact that it is appropriate to specify the statement "martyr is alive", it is absolute (and includes all the martyrs on the battlefield with the permission of the innocent) or limited (and is only specific to the martyrs of Badr and Uhud battles) ), it is necessary to clarify what we mean by the "aliveness" of the martyrs, and what are the various hypotheses surrounding it. As a result, it seems that with the help of the context of the verses and traditions and in cases where the use of a meaning requires the occurrence of "contradiction", we can not accept a certain meaning and concept of a word, citing the principle of contradiction. Therefore, because the meaning of "martyr" is different from the meaning of "alive", and they cannot be added and attributed to each other, the interpretation of being alive for a martyr in Islamic verses and traditions is not real, but figurative.

Sayyid Abolfazl Borghei was one of the Shia clerics which was far away from the Shiite beliefs.He denies Imamate and its of God, which It is one of the fundamental principles of Shia beliefs; In addition to Imamate, he criticizes and denies many other Shiite beliefs, He says inappropriate interpretations of some verses. In this writing, we are going to review the belief views of Borghei  interpretation about their intercession and authenticity.The method of collecting materials in this research is library and the method of processing them is descriptive-analytical. Borghei  presents a wrong concept about the intercession of meaning. He pays attention to some verses and ignores others to prove his preconceived ideas. He presents personal interpretations or personal interpretations of verses related to intercession, such as the verses of Prophet Yaqub's apology for his children, and he raises some problems for this verse and Intercession's interpretation of it; Borghei  denies that a person intercedes for another person on the Day of Resurrection, while there are many verses confirming this issue and many commentators have confirmed it and have commented against Borghei . He also interprets other verses arbitrarily and according to his views, which is not approved by Shia researchers and commentators.

The reading of the word "sokhriyya" fattakhadhtumuhum sikhrian hatta 'ansawkum dhikri w kuntum mminhum tadhakun " (muomenoon/110) is disputed; Some have called it (Sekhriyya) and some have called it (Sokhriyya). The famous reading (Sekhriyya) is with Kasr Sin, while Nafi, Hamza and Kesai read it as Zham (Sokhriyya). The present research has investigated the meaning of (sekhriyya) and (sukhriya) by analyzing the lexical, reading, and interpretive sources.The analysis of the mentioned sources in expressing the meaning of these two words shows how the owners of lexical dictionaries and readers communicate and interact; The dictionary of scholars, while expressing the meaning of these two words, attribute the difference in meaning mentioned for (Sekhryyia) and (Sokhriyya) to some readers. The Quran is holy. According to the review of the opinions of the commentators and the words of the Pajhians, it should be said that the reading of the word (Sekhariyya) with the minus (Sin) means "mocking and mocking" and the word (Sokhryyia) means (employing and using). Understanding the exact meaning of each of the two words requires paying attention to the context of the verses and determining each of the meanings.