پژوهشنامه تفسیر و زبان قرآن
سال یازدهم شماره 1 (پیاپی 21، پاییز و زمستان 1401)

Trying to understand the great name of God has been one of the concerns of human beings that thinkers have always paid attention to. This research uses a library method with an analytical-historical approach to try to examine the attention of mystical interpretations to the great name. Testari is the first commentator to mention the great name. Most commentators have not commented on the great name and have only quoted narrations. After the emergence of Ibn Arabi and his special attention to the great name, addressing this issue in commentaries is significant. The name "Allah" is the literal name of the great name of God, which is superior to all other names, and there is no more comprehensive and complete name for the essence of God.Some commentators other names such as "Al-Hayy Al-Qayyum","God","Dhu al-Jalal and Al-Ikram","Quranic letters","Holy Spirit","Malik Al-Mulk",verses The beginning of Surah Al-Hadid and the last verses of Surah Al-Hashr have been introduced as examples of the great name. Each of the names of God has a form outside which is the manifestation of that name, and that name is the owners of those manifestations and manifestations, therefore the perfect man is the manifestation of the great name of God and the perfect man means the Prophet Khatam (PBUH) and the Imams Athar (pbuh) and in the present age is, Hazrat Sahib al-Zaman.

"Almsgiving" is one of the valuable concepts of the Holy Quran which has been mentioned in several verses. The aim of this study was to investigate the role of rhetorical and rhetorical elements of verses related to charity in determining the appropriate reading of the meaning of these verses by analytical method. The research findings show that the style used in the verses related to charity is a persuasive style and God has used a mixed method of encouragement and warning in these verses In these verses, by using clauses with epistemic aspect (news, matter, question, conditional) and obligatory aspect with positive polarity and high objective commitment, the use of emphatic facet elements in the form of a powerful speaker, the speaker's confidence in the content presented to the audience. it has been shown. Literary arrays (allegorical metaphor, metaphor, metaphor, metaphor and irony) also show the speaker's attitude, diligence and insistence in explaining the content to the audience, and by using them, the audience's reflection is more in order to convince the audience to accept the words. He has created himself in order to do charity with the conditions mentioned in the verses. The association of the elements of the face with the rhetoric in the verses related to almsgiving shows the high degree of God's determination in paying attention to the desired almsgiving and also his obligation to do so.

In the Holy Quran, each word has a specific meaning. no two words are perfect synonyms; Therefore, accurate knowledge of words and discovering their semantic differences is considered an interpretive necessity. The present study has been compiled on the correct understanding and exact meaning of words related to the concept of "suffering" in the Holy Quran.The words “anat, nasb, kadh, kabad" are among the important words that play a role in describing the semantic domain of "suffering" in the Quranic worldview.This study, by analyzing the meaning of words through the semantic relationships of their companions, first became a semantic domain and finally became their semantic component."anat" is suffering from sin. The result is harmful to the soul, the place of its occurrence is the world. the result is destruction and misguidance, while "nasb" is harmful to the body, which may afflict man both in this world and in the Hereafter. "kadh" is also a suffering with a positive meaning, related to the physical and mental dimension of man, the place of which is both in this world and in purgatory. it is the suffering that man endures in order to achieve his true dignity. "kabad" refers to the conditions of human creation in this world, includes both physical and mental suffering. If we have "faith" and "patience" along with this "suffering" causes human growth and excellence, otherwise this suffering will cause negative consequences and lead to human destruction.

Ijtihadi interpretation of the Quran is one of the methods of interpretation and the result of the instrumental use of intellectual proofs and evidences and the use of the power of thought in summarizing the verses. The interpretation of ijtihad has rules, the observance of which makes the interpretation stable, and regardless of the rules of interpretation, the path of interpretation will be diverted towards the interpretation of opinion. Abdul Ali Bazargan has an audio commentary with ijtihad method. With a non-religious university education and numerous Quranic researches, he has commentary activities in audio-visual media and virtual pages. His stay in America has created suitable conditions for cross-border activities and has attracted a special audience. These requirements reveal the necessity of analyzing and criticizing his interpretation method. Analyzing and criticizing Bazargan's commentary has been done with a descriptive-analytical method. From the findings of this research, the description and analysis of Bazargan's method in adapting modern examples to the meaning of the verses, his different jurisprudential inferences from the verses of Al-Ahkam and the method of their implementation, the explanation of the theory of religious pluralism by referring to the verses of the Qur'an, and finally creating an empathetic interpretation with the own special audience.

One of the results of the equal position of reason and narration in Ayatollah Javadi's view is that these two sources of knowledge, in addition to their exclusive domain, have a common domain that sometimes help each other and sometimes conflict with each other in the process of understanding, pondering and interpreting the Holy Quran. According to the authenticity of both sources in the religion of Islam, definitive conflict between these two is impossible and what has happened under this title and will be resolved is their primary conflict. By providing precise definitions of the mentioned terms, this article has tried to measure the ratio between reason and narration and explanation in the field of function, as well as how to use them in the process of understanding the Holy Qur'an.

One of the controversial verses of the Qur'an, which has attracted various views from the thinkers of the two sects, is verse 55 of Surah Ma'idah. This verse, which is known as the "verse of guardianship", is considered by the Shiites to be one of the most important verses that emphasizes the guardianship of Ali (AS) after the Prophet (PBUH). According to this verse, the Prophet (PBUH) considered Ali (AS) as his guardian through revelation, which is clearly a sign of the legitimacy of his guardianship. However, some Sunni commentators, such as Alusi, have argued in applying this verse to the guardianship of Ali (as), adding objections to the Shiite beliefs and concluding that the verse of guardianship cannot be applied to the guardianship of Ali (as). AS) be honest.He believes that the verse of Wilayah contradicts the succession of Ali (as) in terms of the status of revelation, literary dimension, jurisprudential dimension and theological dimension. Leading article organized by descriptive-analytical method; Examines and critiques Alusi's suspicions about the verse of Velayat. He takes Wali as "lover and Nasser" and Ruku as "humility and humiliation" and introduces the dignity of the revelation of the verse as Muhajireen and Ansar, but according to Shiite scholars, the word Wali means "first to "Possession and supervision", and bowing is the same as "bowing while praying" and the verse has been revealed specifically in the honor of Ali

In the first verses of Surah Faslat, God speaks of the revelation of the Book and the details of the verses and the glad tidings and warnings of them, and after that, He turned away a large number of infidels with the phrase: In other verses, he refers to the history of the people of 'Aad and Thamud. They prefer guidance and are afflicted with torment.However, before telling the story of the people of Aad and Thamud, God speaks of the destiny of a day on earth and its equality for the questioners and the importance of the question in enjoying a day.This article intends to classify and analyze the verses of Surah Fussilat based on the favorable situation (the flow of truth) and the unfavorable situation (pseudo-false current) to discover how to activate human cognitive tools such as "hearing" and "seeing" and thus Man's mediator uses his inner "question" and "desire" in order to reach the desired situation so that man can benefit from the verses of the Qur'an and its functions, including: "guidance", "healing" and "remembrance" and with Increase your interest in understanding the facts by asking questions in "perseverance" and "forgiveness". Otherwise (the tendency of the question to arrogance and general favoritism), he will leave the cycle of cognition and science and a veil will be drawn between him and the facts.

Nonverbal behavior constitutes a wide range of human behaviors that generate communication messages. To understand the social behavior of man, the human communication system must be studied; a non-verbal communication is a part of human communication that appears to be more effective and real. Behavioral or non-verbal communication is one of the proper or hermeneutic methods that occur and are interpreted in different circumstances, situations and contexts; itsorigin is individuals’ real and inner feelings, such as fear, anxiety, regret, grief, yearning etc.Since the concepts and subjects contained in the Holy Qur'an, along with all the interpretive capacities and religious arguments, include cultural and moral concepts, we tried to examine the non-verbal and behavioral communication that occurs through human hand.It seems that there are six non-verbal behavioral modes referred to in the Qur'an;most of them are the reactions of people at time of regret, such as (stinging the teeth with hands, falling in the hands,hitting hands) or due to fear (placing fingers in Ears), or because of intense anger (stinging fingers by tooth), or for the sake of being ridiculing (taking hand to the mouth). In this research, we try to explain these factors in the field of psychology, social science and hermeneutics by using analytical and descriptive methods and benefiting from the Quran and interpretations.

In the advanced religious sources, Shia narrators who lived in the first four centuries of Hijri have been accused of exaggeration. The theme of some of their narrations is the interpretation of the Holy Qur'an quoted by the Shia imams (pbuh). His interpretative narrations can be recovered among various hadith works. The Shiite scholars have not attributed Ghol to all these personalities. However, it should be assumed that sometimes these narrators are accused of exaggeration as a result of the themes they have narrated. Perhaps part of the themes that caused these narrators to be accused of exaggeration are the ones that are reflected in their narratives. In order to test this possibility, we must find out whether they have a common approach in interpreting the Qur'an by reviewing the exegetical traditions passed down from these accused of exaggeration. And if there is such a shared approach, can it distinguish their interpretation method from the general attitudes of Shiites or not? The present study, as the first step of investigating this issue, is an attempt to answer the first question. For this purpose, by accepting the basis that the items of each narrator are the result of his selectiveness and represent his insights, by reviewing the interpretative narratives of those accused of exaggeration, we will try to find out which types of understanding of the text they have reflected in their interpretation, and among them, which types of representation and reflection It is wider. In this study, the hypothesis is to be defended that the interpretation bases of those accused of exaggeration are not significantly different from the attitudes of other advanced Shia scholars; But it is possible to find a significant relationship between the tendency to exaggeration and the use of some interpretation techniques mentioned by Wensbro.

Translating personal names in literary-religious texts is one the challenges faced by translators. The study aims at investigating strategies of translating such names in The Holy Qur’an based on Grima’s (2018) model. The research method is of descriptive type. The corpus includes five Persian translations by Makarem Shirazi, Elahi Qomshei, Fuladvand, Khoramshahi, and Ansarian, and five English translations by Qarib, Saewar, Rodwell, Sale, and Itani. As the first step, personal names were identified from The Holy Qur’an and their equivalents were extracted from the Persian and English translations. Finally, the strategies were specified based on the boosted framework. According to the findings, strategies of ‘transference’, ‘modification’, ‘transliteration’, and ‘combination’ were employed at least once while ‘omission’ had never been used and the strategy of ‘translation’ was not adopted independently. In fact, the addition of the two strategies of ‘transliteration’, and ‘combination’ was quite essential for boosting Grima’s (2018) model. Moreover, the findings of the present study revealed that ‘transference’ (by 96%) and ‘modification’ (by 71%) were the most repeatedly used strategies resorted by Persian and English translators, respectively. Moreover, it was found that 100% of the strategies adopted by Persian translators tended towards the source-language and culture, while 79% of the selected strategies by English translators inclined towards the target-language and culture.

One of the common teachings of the Holy Quran and the New Testament is the discussion of the Kingdom of God, which begins with the Abrahamic religions, especially the Torah, and is completed in the Holy Quran. The origin of the Kingdom is in the Holy Qur'an verses (183 Araf - 75 Anam - 83 Yasin - 88 Momunun) and the Arbaa Gospels also refer to the Kingdom in many cases. This article, which was compiled in a descriptive-analytical way, tries to compare the semantics of the Kingdom in the Holy Quran and the Holy Bible. According to the results of the research, one of the concepts of the kingdom in the tradition of the Holy Quran is "inside" and "beyond everything that faces the Supreme Lord". Another meaning and concept of malkut is "property", which means monarchy and government. Also, the kingdom in the Holy Quran is in the form of a line from the time of revelation, it means the warning of doomsday, the inside of everything, the truth of God's unity and God's control over all affairs, which indicates the change in the meaning and concept of the kingdom over time. In the texts of the Old Testament, two types of kingdom can be listed: first, the kingdom and the kingdom which is eternal and continues from eternity to eternity. Second, God's Kingdom in the end times when Christ will appear and establish a political government .

The widespread use of verses and hadiths in the poetic and prose works of Shah Nematullah Vali shows his great affinity with the holy Quran and Hadith.The issue of the present research is how the Shah Vali used verses and narrations in his works and what goals he pursued.Shah Vali has used verses and narrations with the various literary techniques such as terseness, allusion, implication, and analysis for aspect of appearance and literary and for the beauty and solidity of his words.In such a way that his excellent and simultaneous hegemony of the literature and science of the holy Qur'an and interpretation is obvious.But in terms of content, beyond the unique quantity of verses and hadiths in the works of poetry and prose of Shah Vali, this quantity has served three main purposes. The first is the mystical interpretation of the verses in the form of a subject-oriented interpretation, the second is the explanation of theosophicalphrases, culture and knowledge, which in this way increased their acceptance among the people. The third is the explanation of ethics vices and virtues,in other words, the explanation of practical theosophy and gnostic spiritual journeying and wayfaring.totally, the quantity and quality of the applying verses and narrations by Shah Vali is a complete model of religious mysticismthat considers itself to be bound by religious texts, but with its own mystical interpretations.

One of the most important topics in the field of scientific and research works is the methodological critique of those works. Tafsir "Al-Hadi Al-Haq Al-Mubin" is one of the outstanding and distinguished works in the field of religious interpretation and studies, which has been prepared with the aim of getting deeper familiarity with the contents of the Holy Quran. Sheikh Hassan Sarrafzadeh (RA), as a creative and masterful commentator, has been able to act very methodically in this field and to express his religious studies in the best possible way in a simple, expressive, understandable and reasoned language for the public. This famous and simple living cleric, in addition to teaching at different levels and training outstanding students, was also able to create numerous scientific works, of which "Tafsir al-Hadi al-Haq al-Mubin" is an example, and six volumes of it have been published so far. In his commentary, he has used many commentary sources, including Shiite and Sunni commentaries, and the originality of his sources shows his accuracy and good attention to the details and subtleties of the Qur'an. Verbal as well as writing and editing materials are included in this study. Using descriptive-analytical method based on field and oral interviews, the authors have tried to critique and methodology of this interpretive collection, and provide a better and better familiarity for Quranic scholars. However, this great world should be introduced to the audience as one of the valuable heritage of Islamic civilized culture.