فصلنامه سراج منیر
پیاپی 40 (پاییز 1399)

Among the Quranic verses which are cited to demonstrate the falsification (taḥrīf) of the Bible according to the Quran, there are two types of expressions; first, the verses speaking of “substitution” (tabdīl), plus the verse referring to “inscription of the Book” by Jews. Using the methods of Semantics and Pragmatics on the ground of intertextuality, this paper aims to analyze these verses. This survey shows that there is no meaningful relationship between “substitution” verses and Biblical falsification, because the former is solely related to an oral subject, and hence irrelevant to the written scriptures, such as the Bible. Nor “inscription” could be considered as referring to taḥrīf, because of grammatical obstacles. A close analysis shows that the “Book” mentioned in this verse is the Torah, rather than a spurious book forged by Jews, and the verse speaks of a Jewish belief regarding the inscription of Moses’ Tablets by the finger of God. Hence, it can be concluded that neither verse admits the idea of Biblical falsification.

Laughter as one of the spiritual and psychological needs of man plays a role in various aspects of his life, however, the question arises whether laughing is discussed in Islam or according to the view of some who consider Islam to be a religion of crying, laughter is not discussed. The methods of historical and descriptive semantics and then quantitative and qualitative analysis and discourse analysis have been used to answer this question: how is laughter explained in verses and traditions? This research in the field of historical semantics shows that the word Zahk had a broad meaning before Islam, which included the meaning of laughing, wondering, and mocking. And from the point of view of descriptive semantics, the word laughter, and its related words, by using the rule of the context of the semantic core of laughter and the systematic connection of its components, show that laughter has different meanings according to its companions, some of which are praiseworthy, such as happiness and laughter in heaven and some are reprehensible like mockery. Also, this research has shown that the principle of laughter is not intrinsically reprehensible, but it has limited laughter to appropriate conditions, times, and places.

Because the most well-known way to substantiate prophethood is through miracles, it is imperative to investigate the miracles, which is a critical category. for miracles, many features and descriptions have been provided, suggesting that a miracle is a challenging and extraordinary thing that ordinary human beings are incapable of producing the likes of which. In this connection, the difference between the apostles’ miracles is a subject that involves many theories. For some Qur’anic science scholars, the miracle of every prophet has originated from his perfection and virtues of his era so that people get to know that the conduct is different from human action and that it is divine and out of human power. The advocates of this theory, who call it the “proportion of the miracle with the time conditions,” refer to a narration from Imam Hadi (PBUH). This study first defines and states the idea of the proportion of the miracle with the time conditions and then produces rational and narrative reasoning to reject alleged reasons. From a narrative perspective, which is the most important reason for this subject, documented and textual critics are focused attention, though some reasons are brought to reject it.

The title of Great Jihad is mentioned in verse 52 of Surah Al-Furqan. Due to the Meccan nature of Surah Al-Furqan and the context of the verses of Makki, the Great Jihad is a civilian strategy to confront enemies and protect Islamic society from any invasion and civilian domination. Extracting the foundations and principles of the Great Jihad from the Holy Quran is something that has not been properly studied so far, and the present article tries to eliminate this shortcoming. In this research, the basis is the foundations of the legitimacy of the great jihad on which this type of jihad is built. What is meant by the principle is the framework for the implementation of the Great Jihad. Civilian struggle by the Qur'an, confrontation with doubts, divine test for recognizing the Mujahideen, and fighting against falsehood are the special principles of the Great Jihad and the belief in the existence of an intellectual enemy, soft struggle against the enemies, and having a jihadist spirit are its specific principles. These findings, extracted from the teachings of the Holy Qur'an, indicate that the Holy Qur'an, with its approach of disobedience to infidels, should be the tool of great jihad. The Mujahideen in the civilian arena must take steps to fight the enemies, extract, and formulate the ideas needed by the Islamic society. The method used in this research to achieve the desired is the method of intra-Quranic thematic research and comparative study between interpretations.

One of the teachings of the Ahl al-Bayt (AS) in expressing the teachings of the Holy Quran is to open a new window in harmony with time called interpretation. The verses of the Qur'an, in addition to what is used from their appearance, have interpretations and the best way to achieve the interpretation of the Qur'an is through the Ahl al-Bayt (AS). Because according to the hadith of Saqaleen, the Ahl al-Bayt (AS) is considered the just of the Qur'an. In many interpretive narrations of Ahl al-Bayt (AS), the verses of the Qur'an have been interpreted. This research seeks to find the answer to the question that what kind of interpretations have been made towards Imam Ali (AS) in the interpretive narrations of Surah Yunus? In this regard, interpretive narrations related to Imam Ali (AS) were extracted from the interpretive narrations of Surah Yunus, and by descriptive-analytical method, it was determined that there are four types of interpretations in these narrations about that Imam (AS), which are: esoteric meaning of the verse, the esoteric instance of the verse, the instance of the verse over time (Jerry and adaptation) and the atomic instance of the verse. Also, the other two types of interpretation of the Qur'an, ie the realization of the contents of the verse and the meaning of similar verses in the mentioned narrations, were not observed.

The expression "negation of motivation” in "Qol-e be Sarfeh" is an extra-linguistic concept. God deprives his audience of motivation. Thus the challenge remains unanswered. Historical evidence is the evidence of the rejection of doubt. But from an in-text perspective, are there actions needed to motivate the context and meaning of the verse? If the concept of in-text and out-of-text is aligned, it is a good answer to reject the notion of "utterance" based on linguistic methods. The use of rhetorical strategies in the language of the Qur'an, such as awareness tools, exit from a clear requirement for words, and functions such as adjective and apposition, the use of the Mosul "àlÌazi" and ... in the context of the verse show that the verse of challenge is located in a motivational context. With all these incentives, if no challenge has been made, it is not due to its lack of motivation. It is the art of the text that works miracles.

Basically, the distinguishing chapter of the divine man from the material person is in monotheism. The Qur'an considers the existence of God to be a clear matter and considers doubt about this to be useless. Islamic sects do not differ in their belief in the principle of God's existence, but they have differences in the attributes of God, one of which is the issue of seeing God. Influenced by Ibn Taymiyyah's Salafi views, Suleiman al-Rumi believes in seeing God in the Hereafter and criticizes the Shiite belief in not seeing. Rational arguments reject the view of God in this world and the hereafter. Believers in vision, including the Salafis, rely on verses and hadiths to prove their point, which by meditating on these verses and examining the views of the commentators, the issue of seeing God from these verses does not result. On the other hand, verses explicitly deny seeing God. The narrations they argue also have a weak document. There are also narrations in Sunni and Shiite hadith sources that reject the view of God.