مجله تحقیقات علوم قرآن و حدیث
سال هفتم شماره 2 (پیاپی 14، پاییز و زمستان 1389)

The words zekr is one of the words used in Quran in both its literal and technical meanings. It is employed in its technical meaning when used with the concept of revelation and descending. The exegetes' interpretation of this word clearly manifest their diversity about its meaning calling it- an attribute or a name for Quran sometimes and denoting it to other Scriptures, especially Torah at other times. Meanwhile according to Quranic verses, the revelation of zekr for other prophets except that of Islam is not proved. in addition, identifiying zekr as Quran needs further detection as it seems unacceptable to consider both Quran and zekr referring to one actual denotation. Furthermore, employing the word zekr with different concepts is no reason for considering all those concepts identical. It maybe suggested that zckr is a referent for non Quranic revelation.

Allameh Sha'rani named 'zu-l-fenun'(rnastering numerous skills), is one of the contemporary scholars (1281-1352 A H) and authorities in different fields of knowledge. In the field of Quranic interpretation, he has valuable comments and editing notes on three of Shiite most prominent exegeses: Manhaj al-Sadeghin, Ruh al-Janan and Majma al-Bayan. In this article, some of his fundamentals and methods in this field with emphasis on his exegetical viewpoints in these three commentaries has been examined. Exegetical fundamentals are a collection of general assessments concerning basic Quranic issues on which exegetical methods are depended. The impact of these fundamental can be seen in the form of 'should and should not' as exegetical methods. Believing in the relation between verses, Quran's Arabic language, and the lucidity of expression along with the delicacy of Quranic statements are among his exegetical fundamentals. For his exegetical methods , the following can be mentioned which show the profoundness of his understanding of Quran: the necessity of considering the literal context and the like, the authority of the apparent meaning of verses, the priority of consensus on the apparent meaning of Quran, the possibility of using a word for more than one meaning simultaneously, considering the characteristics of words and that of the clauses.

Sheikh Sadugh (d 381 AH) in his books particularly in his 'Man la-yahzarohol- faghih', 'ElIal ol-Sharaye' 'and' 'Eyun Akhbar al-Reza' has many traditions from Imam Reza(pbuh) narrated on the authority of Fazl ibn Shazan Neyshaburi'(d260). In the past centuries all the scholars in Islamic studies, specifically the jurisprudences have used these narrations in their documentations of laws or referred to them in their many juridical issues .in 'Wasa'el al-Shia' encyclopedia .onc of the basic references for juridical inference. the narrations of Fazl ibn Shazan from Imam is as many as 350 cases. The contemporary hadith scholar 'Muharnmad Bagher Behbudi' based on Rijal Kashshi and that of Tusi declares the birth time for Fazl as late as after the martyrdom of Imam Reza(pbuh) and therefore invalidates all these hadiths according to their chain of narration. According to his view these narrations by Fazl from Imam Rezaipbuh) are in authority of' 'Ali ibn Muhammad ibn Quataybeh' who is considered a' great liar' and 'fraud'. In this article, based on the two mentioned Rejaly books and various historical evidents and considering the teachers and students of 'Ibn Shazan' we have reached a controversial conclusion i.e. he was born near the year 180 and therefore was capable of narrating from His Exellency.

Semantic examination of Quranic words is considered one of the new methods of studying Quran. this approach tends to identify Quran 's view on an issue through semantically analyzing Quranic keywords. The subject of this article is the divine mercy. The divine mercy enjoys two permanent streamlines in the world of existence: the general and specific mercy. By cause of the general mercy the whole creation came into existence and by that of the specific one it reached its ultimate perfection. Human being's salvation which is his adapting the divine names and attributes is only possible by the means of the specific mercy. The objectives pursued in this study is semantically examining the specific mercy in order to identify the collocations and substitutions of the keywords in the literal context of the verse with the aim of reaching the deep concept underlying the words and comprehending the consistency of quranic teachings and its systematic organization of thought. Responding to the criticizes of the orientalists who cl aim that Quran does not cherish from a consistent system of thought is one of the implications of this study. As an example the collocations of the word monotheism, contemplation and thought ,faith and piety and love with divine mercy in the verses 163-165 of sura al- Baghara indicates that man by his constant contemplation on the signs of Allah in the nature opens the doors of divine specific mercy on himself, believes in Allah and gradually reaches the monotheism status in order to get strength by his intimacy and love for god ; while those neglect to the divine signs in creation, denounce monotheism and conclusively will suffer from the divine torments and be deprived of the divine specific mercy.

The issue of increase and decrease in faith is one of the most significant Quranic issues for which Islamic theologians are concerned about. The comprising elements of faith are knowledge, practical commitment and deed. The main question is whether all these three elements are imposed to increase and decrease? Tabatabayi believes that knowledge cannot increase and decrease, rather it is practical commitment and deed which endure rise or fall. Ibn Tayrneyeh.otherwise believes that all these three elements can tolerate changes. Each of these elements is designated to one realm of man's existence: wisdom, soul and deed. It seems that the realm of soul has the most prominent role in the levels of faith. Scrutinizing these three elements, this article trends to elucidate the procedure of strength and weakness of faith from the view point of these two theologians.

One of the fields of study concerning the literal miracle of Quran is its illustration and irnagism . this theory was proposed by Seyyed Qutb, a contemporary Egyptian linguistics completly controversial to the contemporary Arab linguistics who have limited their study to the poetic imagism and have borrowed their evaluating criteria from the European studies, Seyyed Qutb has chosen a completely new method in his study of Quran concerning its miracle. The sole words of Quran and their melody were not able to attract his attention neither were its sole phrases with all their consistency and relation. interesting enough to attract his full understanding and determination. his theory concentrates on this issue that how Quran in all different fields, chooses the best literal way to convey its meaning that is by visualizing images and reviving scenes, which composes the artistic feature of Quran. According to him, the artistic pictures of Quran are consisted of the elements of imagination, personification, embodiment. melody as a interconnected and non- separable parts of a whole which are essential in understanding the nature of Quran 's figurative images. based on the mentioned fundamentals he emphasizes in his study to the different types of Quranic images such as : imaging mental concept, imaging different moods, imaging actual scenes, imaging idioms ....

The fascinating scenes which catch our eyes are one of the distinguishing features of Quran which bring about liveliness and spirit to their addressees. In some occasions we are not confronting only some words and phrases, but more over we encounter live images which talk with us; in other words in these cases we are actually observers rather than readers. Using seemingly simple and casual words, Quran creates scenes which are alive until the last day ;concepts the i.mpact of whom are everlasting. In this essay, the methods used by Quran to create such an artistic. real scenes are mentioned.

The musical harmony of Quran is considered as one of its literal miracle. it enjoys inspiring implications and captivates different sensations in addition to its effect on the meaning conveyed causing exaggeration ,vividness, tranquility, fright and anxiety, been reminiscent of outer sounds and events. Considering that for translation, the best is.the most bounded to the destinattion text trying its best to convey precisely all the meanings in the goal language therefore the Quranic translators should consider the musical harmony of Quran and its intiutive implications .. This essay has studied and also compared four translations of Quran ie that of Khoramshahi, Fuladvand, Garmarudi and the first group translation edited by Muhammad Ali Rczayi Esfahani concerning the musical harmony of the words in the 30th</sup> section of Quran . comparing these translations and displaying its results in a table. The conclusion reached in this survey was the fact that translators often neglect the musical harmony of Quran and its impact on its meanings. Nevertheless the group translation have referred to musical implications of the verses more than others ie in 8 verse out of 300. Conveying the musical implications of Quran in its translations is a very difficult task however, it should not be neglected. it can be expressed by adding the musical meanings in parentheses or brackets or even in footnotes; in addition to employing suitable punctuation or structures best revealing the inspirations and sensations of the musical harmony of the verses. Encouraging translators to manifest the musical harmony of Quran and literal beauties in their translations has been the objective of this essay done by induction.