نشریه قرآن شناخت
سال هفتم شماره 2 (پیاپی 14، پاییز و زمستان 1393)

Verbal semantics and the Qur’an–through-Qur’an interpretation have close relationship with one other. Using a descriptive analytical method, this paper seeks to clarify the positive role of verbal semantics in the process of the Qur’an –through-Qur’an interpretation, touches on its benefits and mentions the shortcomings of some semantic schools, while describing the points of similarity between the two approaches in the Qur’anic studies. For establishing the relationship between semantics and the Qur’an–through-Qur’an interpretation, two aspects are worth considering: the basis and the process. In the first aspect, the way each of these two methods looks at the role of the verbal and non-verbal structure and the status of intra-text relationships in understanding the meaning are studied. According to the second aspect, i.e. the process, despite the affinity between the two mentioned approaches, semantics, in the true sense of the word, can have a supplementary and constructive role in classifying and systematizing Qur’anic words, and in the establishment of the proving its systematic nature of the one’s knowledge of them and in the methodical control of pre-knowledge in the Qur’an–through- Qur’an interpretation.

One of the prerequisites for the study of Hadith is the manner of classifying Hadiths which are concerned with the verses of the holy Quran. Prior to Allamah Tabatabaei the scholars who study the Quran and Hadith had dealt with the question of understanding the meaning of the Hadiths related to Qur’anic verses and explored some of the relevant topics, but none of them had discussed this subject as thoroughly as Allamah Tabatabai did in Al-Mizan. The present study uses a descriptive-analytic method, and aims at presenting relatively comprehensive definitions of Jari (esoteric meaning), Tatbiq (conformity), Batin (hidden) and Taawil (interpretation) by examining the exoteric and esoteric meaning of Hadiths and reflecting on the narration-based issues of Al-Mizan in order to recognize the Hadiths which refer to the instances of Jari and Batin in the Quran. This study shows that by Jari we mean showing the kinds of applicability the verse including the superior meaning, updated meaning and the like, which were unknown at the time of revelation, and by Batin we mean expressing the more developed meanings beyond the exoteric meaning of the words and phrases of Qura’nic verses as well the stratum of the meaning (more exact and hidden) of the Holy Quran. Through these definitions we can recognize the different types and of some of the Hadiths contained in narration-based and classify them commentaries according to their relations with other commentaries of the Quran.

In the verse which reads: ‘’ and remember that Abraham was tried by his Lord with certain commands…’’ (Baqarah: 124), the Trials of Abraham referred to as ‘’the words’’. An explanation of the of relationship ‘’the words’’ with Abraham’s trials, the classification of its types in a logical and justifiable pattern and putting date on the event which happened in Abraham’s lifetime are among the basic issues which contribute to understanding the meaning of (the Words), which is necessary for the acquaintance with God’ intention. Establishing the Qur’anic criterion of the Trial and its components, the present paper reviews the verses relating to Abraham’s life and, investigating the approach to the interpretation of Abraham’s Trials adopted by Shi’ah and Sunnis, it examines typology and etymology of the words, and provides a new idea of the theory about interpreting the term Abraham’s Trials. What is interred from the verses and thematic traditions about the Trial and reviewing the components of the Trial relating to the events that took place in Abraham’s lifetime and their historical order demonstrate such idea like: the Trial of Abraham with Azar, expressing dissociation from, iconoclasm, the Satan of the time, when thrown in the fire, the exile, leaving his family in the desert of Mecca and offering his son as a sacrifice.

The most important, or at least one of the most important questions of epistemology, is the possibility or impossibility of certain knowledge. The present study seeks to investigate the "possibility of certainty" from the Quranic viewpoint. Research results show that, in addition to confirming the possibility of certainty and encouraging man to achieve it, the Holy Quran states that sense, wisdom, revelation and intuition are four authentic ways of achieving certainty. This is a descriptive-analytical research in which library-based approach was used.

One of the pillars of moral value in Islamic ethics from the Quranic perspective is " good or badness of agent ". This pillar, referred to as intent, is so effective on person's practice that it is sometimes introduced as the identity and basis of practice in the Islamic sources. The present paper deals with the issue of "the effect of intent on the moral value of practice from the Quranic perspective".Using the Quranic versus and categorizing them into the two groups of "verses expressing the effect of intent on action’" and "versus indicating the effect of intent on the result of action", it is proved that one of the important pillars of moral value of action is "the intention of an action".

“Will” is one of the issues that has been recommended in some of the Holy Quran’s phrases. "Constant obligation of the action on the religiously accountable person", "fixed obligation of the action on accountable individuals" and "praising righteous agents” are among phrases that suggest the desirability of this action in the verse on will (chapter Baqara: 180). Based on the practical approach of Faqihs, analysis of the above-mentioned phrases shows that these phrases indicate and emphasize the obligation of leaving a will. And contrary to well-known viewpoints, some Faqihs believe that, according to the meaning of these phrases, leaving a will at the time of death is obligatory, Famous Faqihs, who regard leaving a will as being recommended and generalize this decree to the provisions and conditions mentioned in the verse, have sometimes argued that these phrases mean leaving a will is recommended, and sometimes stated that this verse or its decree on the obligation of will is abrogated. This descriptive-analytical study shows that it is not correct to construe from the verses on the desirability of will that leaving a will is religiously recommended and this verse and the obligation of leaving a will is not abrogated.