نشریه قرآن شناخت
سال پنجم شماره 1 (پیاپی 9، بهار و تابستان 1391)

Quranic verses have dealt with the issue of intercession differently. Some have denied intercession outright, others approving it. The present article derives the Quranic perspective towards intercession, studying its reality and criticizing the view of those who deny the Quran signifying and approving intercession. The holy Quran approves and affirms the intercession with the permission of God and originating from Him, the verses denying it suggesting independent intercession. Intercession is the embodiment of faith and guidance of the faithful on the Day of Judgment reflecting the flow of divine mercy which those enjoying the pleasure of God would benefit from. Some of divine angels, the holy Prophet, and the pure infallible Imams are among the intercessors on the Day of Judgment. Those who suggest that the Quran absolutely denies intercession either have falsely interpreted the verses or their conception of intercession is that of asking forgiveness in the same way and the same instances as in this world.

Metaphorical usage is one of the prevalent functions of language. Knowing these usages is a key to understanding holy texts. Knowing these usages is of great importance, and lack of this sort of knowledge leads to some undue conceptions or interpretations of the Quranic verses. Emphasizing literalist understanding, Salafis have denied the existence of metaphors in the Quran. Quoting their views and statements in this regard, the present article studies and criticizes Salafi views indicating that the paradigm of real meaning and metaphor has been the dominant and prevalent paradigm for centuries. So their proposed paradigms such as universal with analogical gradation or genre have never had this position. Hence they can not be good alternatives for that dominant paradigm. Furthermore, Salafi claims are not supported with historical facts, while being stuck in contradictory claims.

The brilliant face of the Quran is hidden under the dark and thick clouds of men’s whims. As soon as a cloud disappears, a sun would start shining and a way towards perfection and happiness would open. Having presented irresponsible and contradictory views in interpretation, some commentators of the early centuries of Islam have given rise to the confusion of Muslim community. Being benefited from the exegetical method of interpreting the Quran by the Quran and neglecting the opinions of those commentators, we will reflect on the oaths of the Book of God and by considering their relation to the end-rymes of the verses their definite meaning will be determined. The definite meaning of the “separate letters” and that of Kawthar will be given, as well. The present article is an attempt to unveil the attractive face of the holy Quran making the words of God Almighty understandable to all with their original glory and freshness.

Repetition plays significant rhetorical and cognitive roles in the holy Quran. Quranic repetitions can be classified into verbal, semantic, and verbal- semantic types. These repetitions sometimes occur regularly and immediately in successive verses, sometimes in one Sura with regular intervals, and occasionally in two different Suras. The present article deals with verse refrains repeated with regular aesthetic forms in the Quran. Giving it the name of “Quranic refrain”, the present article seeks to present it as a beautiful literal form peculiar to the Quran distinguishing its position among similar literal forms. In Quranic verse refrains, after verses or a part of the Sura, a verse or a phrase is repeated in a particular order, giving the Sura a harmonious and elegant feature. Stating wise and aesthetic points of Suras, the present article seeks to study the quality of these repetitions in seven Suras i. e. al- Rahman, Mursalat, Shuara, Qamar, Saffat, Naml, and Kahf.

A comparative study of the historical geography of places mentioned in the Quran and the Old Testament removes certain historical as well as exegetical ambiguities in this regard. The holy Quran has made references to the historical geography of Egypt including fertility, resources, the celebrities of the history of religions in Egypt, categorization of Egyptian rulers and kings, gratitude of Joseph for settling in Egypt, etc. The holy Quran has referred to the Nile of Egypt through narrating the story of dropping Moses as a child into this river, and boasting of Pharaoh about Egypt government and management of its different branches. The word “Mesr” or Egypt is mentioned five times in the Quran two of which refers to the land Joseph travelled to after departing from Kanaan. Three others refer to the original land from which Moses and his people emigrated to the holy Land with the command of God.

Study of Islam has always been a major concern of orientalists particularly Christian and Jewish ones, the holy Quran being the most important in their Islamic topics. The present article seeks to respond to the following question: What is the principal approach of orientalists in Quranic studies? To find an answer, the article traces the roots of non scholarly approaches in the works of western Quranic scholars, explaining the causes of their emergence in orientalists works. From the very beginning, the principal approach in orientalists’ Quranic studies has been rejecting and falsifying the Quran. In spite of glimmers of promising developments in western approaches towards the Quran in the second half of the 20th century, the denial -oriented approach is still there. The only difference is that the new works are authored in more concealed and more delicate forms.

The present article is a criticism on the article “Role of Arabic syntax in achieving the authentic reading of the Quran” published in Quran Shinakht no.7 pp. 85-104. Following an introduction, the critic has explained his considerations in the same order of the subheadings of the article coming into a conclusion at the end. Raising some general points in response to the critic, the author has responded to the critic considerations.