مجله تحقیقات علوم قرآن و حدیث
سال ششم شماره 2 (پیاپی 12، پاییز و زمستان 1388)

In the current of time, the names of some of the narrators has undergone changes which can be categorized as that connected to the form or meaning of the names. Onomastics is a science in which names are studied and methods for studying their changes suggested. Indeed, Onomastics by suggesting the correct name and its different alterations opens the road for the study of names in the field of Rejal. The methodology of Onomastics has great use in different fields of Rejal including implication of different data about a person by examining its name, identifying different names for one person, finding the altered names. The results of these studies can have a great impact on elucidating various aspect of the narrators' life.

The Sabbath group had been one of the Jewish groups who had blindly emulated their fathers and ancestors, not strictly observing the divine limitations, therefore failing in the trial of not catching fishes on Saturdays and being tormented with transformation. This torment is specific among the divine torments because of its unusual and unknown nature; therefore bringing up many questions about it. Contemplating Kuran, traditions and the scholars views, it is apparent that the mentioned transformation (maskh) is a physical one, negating the possibility of its being that of the soul and as a parable. Accordingly, based on this study it can be concluded that considering the language of the religion, figurative or allegoric while expressing divine torments, in order to warn the human beings, at least in this case is not acceptable.

Some of the philosophical views of Sadra had impact on his understanding of Kuranic verses. This is the subject of this article in which the issue is examined and its examples, where he has chosen an exoteric meaning accordingly, have been gathered from all his philosophical and exegetical works. Subsequently, his understanding has been evaluated according to other verses, traditions, rational and narrative proves, and also the occasion of revelation. Finally we have reached the result that none of Sadra's thirteen perceptions of the Kuranic verses are correct.

The phenomena of evil eye_ i.e. the injury or harm occurred to a person or thing by glaring or admiring them by those possessing a special mental power, is of old metaphysical issues ,in which people of different nations and beliefs, had faith. In Islam and its principals and also in Muslim civilization, this issue has not been considered a superstition, more over it has been approved by Kuran and traditions. In this article, studying this subject we have considered its arguments and references in Kuran and traditions, while considering its opposing claims.

This essay is meant to reveal the immaculateness in Lord's Speech and manner of statement, free of any obscenities or dishonesty. For we believe that in addition to His particular emphasis on politeness and courtesy toward others noticed everywhere in His Holy Book, Quran, Holy God himself has purity of speech and no intention of dishonoring anyone. Also we intend to show how God interprets obscenities; how His Holiness has performed and what art he has taken advantage of in talking of indecencies, obscenities and whatever that may seem obscene in men's eyes. Regarding the fact that the intensity of immaculateness of Quran is more deeply shown in statements of sarcasm, satire and command, we will analyze them in this regard, mentioning frequent examples and trying to expose to the addressee in this opportunity, the immaculateness and purity of speech, hoping that it would not be explaining what is already explained.

In the interpretations of the verses 30-33 of chapter38 (Sad) different possibilities have been expressed due mainly to toe debate on the reference of the pronouns in the two sentences "was hidden in the veil" And "bring them back". In order to identify the correct reference each commentator has given its arguments which at whole are four possibilities. In this article, according to the use of the word evening (ashya) and considering the traditions on this event, the pronoun in the first sentence refers to the sun (shams) and the one in the second sentence to the light-footed coursers(safenat). The according traditions and attribution of repenting (anab) to Solomon is merely implication of commission of an unsuitable deed, not a sin.

The "almizan fi tafsire -al quran bel quran" as an universal commentary is one of the most brilliant Shiite commentaries at the recent century. Basic feature of this book refers to: pure quranic consideration and quran based on quran's method. although there are more or less some ancient or recent quranic exegetic textual contents based on the same method but this interpretive approach has an extensive quantitative and qualitative dimensions in "almizan" as far as to be named an unique interpretative phenomon along the history of exegesis knowledge. basic differentia of this commentary briefly are consideration to quran as an independent source of interpretation, misunderstanding religious prejudices and relying on the common linguistic rules. the author of "almizan" has obligated to fulfill this method and has completely done it. one of the logical requirements of this method is the context rules(siagh) which have been known as conventional linguistic rules which pose competence reasoning. through a writing or speech content there are different verbal indications to be returned and documented. the linguists-today-have completly accepted the indications , signs and singles as named as "siagh" to be discovered for text analysis. allameh tabatabai has extensive used the same method during his interpretative effort and has succeeded to solve so many commentary difficulties. This article has aimed to investigate role of "siagh" as its figuration and function in tafsir al-mizan.

One of the new methods of studying Kuran is semantics' of Kuranic verses. In this approach, after choosing the keywords, the semantic fields of each word, along with the systematic relation between them is studied in order to show some of the hidden stages of meanings. In this article, using the mentioned method, we have studied some of the keywords of vice lexically, exegetically and in its context. unveiling its core meaning, we have eliminated the relation between these keywords, detecting and displaying the systematic teaching of the Kuran. Our emphasizes in this study is that the Kuranic world view is God-centered i.e. there is no main concept in Kuran independent from the concept of God and virtues are a weak reflection and an imperfect emulation of the divine attributes. Whenever this reflection is concealed and hidden(kufr),the principal bad deeds will appear which are error(zelalat), impiety(fesgh), injustice(zulm), lust(hava), idolatry(sherk). These words are of basic and demonstrative words with real concept. They comprise the main moral terms at the first language stage and enjoy a distinct statue in the Kuranic moral system.

This research uses descriptions and anaiysis of documents (i.e. verses, traditions, religious decrees, Arabic and logical Rules) concerning two subjects of muharebah (fighting with God) and efsad fi-I-arz ( mischief- making on earth ) and the relation between these two general and semi- general concepts. First, we dwell on the literal and phrasal meaning of these two words and then after regarding the issue in a historical light, the background of this significant and controversial matter is dealt with. At the end, we will show how these two issues are two separate matters semantically connected. The relation between these two matters is that of title and denotation . The penalty for fighting with God is whipping and in proportion with the offence but that of mischief-making on earth will be under new titles of the discretionary kind of punishment.