نشریه مطالعات تفسیر تطبیقی
پیاپی 1 (بهار و تابستان 1395)

The existence or absence of the synonymous words in holly Quran is among the issues discussed before and now by the scholars and the interpreters. The first hypothesis is on the absence of any synonymous word in Arabic language and specific word is specified for per meaning. Abo Helal Askari is the writer of valuable book titled (Moajam Al-frogh Fe Al- Loghah) in this field focused on the difference of the synonymous words. He tried to clarify the difference of the words having semantic proximity. The writers of the present article also tried to observe his perspective on synonymous words relying on the opinions of scholars and the interpreters to observe the compliance or incompliance of his vote with the owners of the interpretations. In this article which is done by relying on descriptive- analytical method ,clarified that in most of the cases ,the opinions of Abo Helal Askari is in compliance with the opinions of the scholars and the interpreters, but in some cases his vote on the difference between the words isn`t having any lexical and interpretative basis.

In this study, eleven Quranic word of Nafea Ben Al-azrq issues that contain more than 200 words of the Quran strange words , in order to accommodate and compared to the ideas and views of some lexical and exegetes, To be examined the extent adapt of the concept and meaning of words that Ibn Abbas responded to the question of Nafea Ben Al-azrq by the Arabic poetry , however, Nafea Ben Al-azrq was convinced about responses of Ibn Abbas and accepted his scientific position, But this research shows that explain the Quranic words specially strange and importants words that have fundamental role in understanding meaning of the verses , it’s not only depend on reference to Arab poetry ,and not helpful in all circumstances. According to the results of this study descriptive - analysis that has been done, it could be found that The Ibn Abbas responses to Nafea Ben Al-azrq is somewhat consistent with the views of most commentators and lexical companions and in some cases it was difference and sometimes it was only accordance respectively by one, two or more of them.

This paper review one of the topics on the Holly Quran as “distortion“. In this article we try it first to deal with conceptuation of “ distortion “, then this topic studied at two interpretations of “ Al-menar “ and “Fi Zelale Al-Quran “ by arguments of rational, Quran, tradition, history evidence and miracles of the Quran about the “no distortion”. Finally what is concluded that Rashid Reza among the mentioned reason, Quran reasons (verse of Hefz), the validity or the prophetic tradition, history evidence and new reasons and perhaps initiatives like “Ehkam and Tashaboh”, “Eajaz Bayani”, “Naskh”, he defend no distortion Holly Quran(“Adam Tahrif”). but Seyyed Qutb to prove the distortion has more pay attention to the Quran reason than Rashid Reza and pay attention to verse of “Hefz“ and verse of “Nafy Batel“. He described among other reasons, topic of Quran miracle, history evidence and Quran conservators at the time of the revelation of the Quran and is agreed only with one of the new reasons of Rashid Reza that is “Eajaze Bayani” miracle of statement. Notably, this study is based on analysis - descriptive method with comparative approach and library method.

The current research, by descriptional-analyctical approach, aims to have a comparative study and analyzation as to some of the most important of the Kalamis opinions of the Rawz al-Janan and Mafatih al-Qaib Interpretations authors and show the opinions of them in the following of the expressed objects. In many of objects, these two interpreter, despite some of resemblances in the involved Kalamis opinions of their interpretations, have essential dissension; both Abu al- Fotuh Razi and Imam Fakhr Razi, have considered the faith as the internal affirmation and proved this problem by Quranic reasons. Abu al-Fotuh Razi, the seeing God by the eye in hereafter, considers as an impossible matter, but similar to another Ash’ariyyah, Fakhr Razi considers as an allowable matter. About the the words of God, whether it is “Hadeth” (being created in time) or qadim (preeternal),  by the belief in the spoken word (Kalam Lafzi), Abu al-Fotuh Razi said that the Quran is created in time, and Fakhr Razi believed to the meaning of the words of the Quran (Kalam-e nafsi). Like the public of Shiites, Abu al-Fotuh Razi says that the prophets were innocent in all of the moments, but Fakhr Razi represents the innocent of the prophets after electing for the prophecy. As to the delegation of a duty beyond the powers of the mukallaf (taklif ma la yutaq), Abu al- Fotuh razi believes that not only God has gave less than the power of the mukallafs to them, but He has behaved to them by His eminency not by His justice (a’dl). In contrast, Imam Fakhr Razi by some reasons proves that delegation of a duty is
beyond the powers of the mukallaf. About the aliment, Abu al-Fotuh Razi regards that God gives to the creatures and about the haram (illegal) does not as the aliment, in contrast, Fakhr Razi considers that as the aliment.

The Bayt-al-Ma'mur is a Quranic descriptive combination, meaning prosperous home, and in Surah al-ttur God has sworn to it once after three other oaths. In the view of most commentators, Bayt-al-Ma'mur has the ability to have equal importance with Bayt-ul-Haram. This combination has not been used in the Pre- Islamic literature and is mentioned in The Quran for the first time. Different views have been expressed about this combination from the Commentators of the two paths of Shia and Sunni: some believe it is on the earth and it is The Ka'ba or the heart of the believers. Others believe it is in heaven; in the world’s sky or the fourth or seventh heaven. The narrations in this regard are not complicit either. It seems that the dominating view of the two paths of Shia and Sunni is that the Baytal- Ma'mur is in the fourth heaven and is aligned with The Ka'ba. It is also prosperous because of the pilgrimage of a large number of angels. Some narrations stipulate the revelation of the Quran on Bayt-al-Ma'mur in the month of Ramadan, which has no explanation except the immediate revelation of the Quran.  Therefore in this descriptive-analytic study it has been attempted to investigate and analyze that in the view of the commentators of Shia and Sunni, what and where The Bayt-al-Ma'mur is, however, with the application of narrations.

Among the main characters of contemporary knowledge in the field of Quranic researchers are Allameh Tabatabai and Ayatollah Maarefat, which remains works of them has been responsible for many of the Quranic issues. Since the Quranic knowledge are organized from various sciences, this study try to compare the opinions and views of the two great scholars in some issues (“Nasekh and Mansokh” and “Mohkam and Motashabeh”) by descriptive - analytical and the library method.  By examining the views of these two men, clarify that both of them accepted thd “Naskh” in Quran with its true meaning, In addition Ayatollah Maarefat by bring up the “Naskh Mashrot” gains a general rule (all the “Nasekh and Mansokh” are mortgage in special case and indicating interest)  And by offer the “naskh Tamhidi” he analysis and explain a lot of Qur'anic isusues.  About the “Mohkam and Motashabeh” both scholars have similar views, So that both scholars believe that the “tashaboh” in Quran with tha absolute meaning that don’t understood, does not exist in the Quran, however The Ayatollah Maarefat has more innovation than Allameh Tabatabai in expression and understanding of this topic.