پژوهشنامه تفسیر و زبان قرآن
سال هفتم شماره 2 (پیاپی 14، بهار و تابستان 1398)

. In the definition of love, there is a controversy between scholars and the ethics of the scholars, and this difference is so great that some of its true definition is considered impossible and believes that love is the language of the present, not the carpet. Muslim mystics, inspired by Qur'anic and narrative teachings, discuss the issue of love in their works, and in what aspects, dimensions and works have been spoken. Universe like Feyz Kashani, as interpreter, scholar and thinker of the ethics of theology, firstly, by following the verbal and practical aspects of the infallibles, and secondly, influencing the thoughts of some mystics and philosophers such as Ghazali, Ibn Arabi and Mulla Sadra, into the theme of affection in his works. Meanwhile, one of the important pitfalls of the discussion of affection, among such scholars, including Faiz Kashani, is its relationship with knowledge. This important aspect in the viewpoint of the mystics played a pivotal role, and the followers of this category have taken into consideration the narrative teachings. Faiz Kashani, also inspired by hadiths, such as the Hadiths of the hidden secret and Hadith "Ghorbnavafel", and the influence of the thoughts of the mystics, have shown this relationship in the clarification of the theme of affection. This paper, by descriptive and analytical method, examines and analyzes the mystical approaches of love in the light of grace.

Soft Power Theory is among the latest theories in the field of contemporary thoughts. First introduced by Joseph Nye, "Soft Power" means "the ability to obtain preferred outcomes through attraction rather than coercion and payment”. This ability is accomplished through cultural attractions and political ideas, and shapes the preferences of others. One of the soft power manifestations of the Qur'an is " Effective Miracle of the Qur'an" ,which is presented in various sources with different titles such as “Sensual Miracle”, “Conscience Miracle”, “Spiritual Attractions”, “Glory of Quran”, “Inner Harmony” and the like. Effective miracle of the Qur'an is a conscientious and transcendental attractiveness, and has a transhuman nature which is not found in any human works. It is also different from the well-known raptures of the material world. According to available sources, this miracle was first introduced by "Khatabi".  This research uses a type of library-analytical-descriptive method to introduce “Effective Miracle” as a manifestation of the “soft power” of the Qur'an.

The story of Jonah and the fish, remained its pieces in the Qur’an and Sunna, is among the most exciting Islamic stories. However, it has rarely been studied as a narrative with a focus on its narratological elements. This paper, relying on some professional terms in narrative studies, will attempt to reconstruct a chronological narrative for this story in four sequences. In addition, the paper also sheds lights on the narratological elements which are pivotal in each sequence. Accordingly, it seems that representing the personality of Jonah and his companions is at the canon of attention in the first sequence. In the second sequence, the conflict between Jonah and God, and also with common people is pivotal. The representation of dialog between Jonah and God is at the canon of attention and discussion in the third sequences. Finally, in the fourth sequence, the story deals with how others can learn from this story as a historical pattern.

There is a discrepancy between the interpreters regarding the concept and interpretation of the expression “Wa Atū Haqqahū Yawma Ḥaṣādihī” in verse 141 of sūrat al-An’ām; some have interpreted it as obligatory and canonical Zakāt and some others have interpreted it as alms and endowments; there are yet some others who realize this verse as being abolished by verse Zakāt (103, Sūrat al-Tawbah, revealed in Medina). There are also individuals who have interpreted it as pointing to obligatory and canonical Zakāt and, since An’ām is a Makki sūrah and Zakāt has been canonized in Medina, they take this verse as an exception so as to, as they reckon, resolve the conflict. It has been concluded in this study that the expression “Wa Atū Haqqahū Yawma Ḥaṣādihī” does not mean obligatory and canonical Zakāt rather it means alms and endowments that should be given to the poor and indigent persons after harvesting the crops. This claim has been strengthened through the other verses in the holy Quran, styles, narrations and setting of the verse’s revelation and the differences in Zakāt’s meaning between the antecedent and subsequent interpretive books. Considering this verse as obsolete and an exception, as well, is not supported by any Quranic and narrative proof hence incorrect.

The heart is one of the members of the human body that is considered in the Holy Qur'an, and a wide range of transcripts is attributed to it. Some of these transient reactions are emotional and emotional reactions, and some of them are rational and epistemic actions. This has led Muslim interpreters to believe that matching the heart of the Qur'an with a member of the pectoral can not always seem possible. It seems that over time, perceptions have undergone various changes in the concept of heart. The total of these factors led to the study of the history of the heartbeat in Islamic culture. This study was designed with the same purpose. It is based on analyzing the history of the heartbeat to draw attention to the questions that, firstly, mean the concept of heart in the culture of the era of the revelation of the Holy Qur'an، In the following periods, what transformations have become meaningful, and what ideas have shaped the background of these developments.

Takfiri Salafists, in interpretation of the Quran by citing the verses in the Quran, Hadith and Prophet's custom and his companions is hardly committed to what remained of the old and correct belief of Islam is limited to "appearances" the Quran and Sunnah and avoid from any interpretation, deliberation and taking advantage of wisdom, science, and philosophy of religious teachings and adapting it to the needs of time. They deny virtuality in the Quran and by the selective interpretation of verses,is not following the interpretation of the Quran, but to find out their opinions on the Quran and to reject opposing views. But in addition to the the inadequacy of formalism in the interpretation of the Quran, it's contrary to the Koran. Extreme emphasis on narrative traditions would reach poor traditions to resources and lack of rationality in interpretation and by prejudices trend, the signs will be adapted to improperly tradition.

Many Quranic verses speak explicitly of confirmation (taṣdīq) of the Bible by the Quran. These verses are usually seen as in contrast to other verses implying Biblical falsification (taḥrīf). Some explanations have been suggested by Muslim scholars to resolve this contrast, most of which are facing with further reservations. The most recent response given by some scholars, who have tried to analyze the supposedly taḥrīf verses, is that nothing has said in the Quran regarding the falsification of the Bible. This paper aims to transfer the point of concentration from taḥrīf verses to taṣdīq verses. It will be shown, therefore, that the linguistic methods of pragmatics help us to find a way to the hidden layers of these verses and to find out the more accurate interpretation of them and actual position of the Quran regarding the Bible. The paper confirms the recent contributions that reject a Quranic tendency to the idea of Biblical falsification.

Although the text of the Holy Qur'an is composed of seemingly simple words, beyond this vocabulary lies deep meanings and specific goals. With reflection and meditation in the verses of the word of revelation (Holy Qur'an), we perceive that each verse seeks to inspire a specific concept to the audience and there are intentions behind all these verses that magnify the beauty and miracle of the divine verses. These intentions are related to the requirement of context and function of speech and this important matter manifests itself more in the verses of the Qur'an which are similar both verbally and spiritually. Similar verses in this research means verses which are formally corresponding to each other and at the same time have similar meanings; but with careful attention one can understand the differences between them. In this research, the authors used a descriptive-analytical method in order to analyze the various forms and structures of verses that have verbal and semantic similarities from the various angles. It is understood that the main reason for the difference in the word construction of similar sentences is giving variety to words and influencing the audience.

Reception theory is recent development in the science of interpretation which emphasizes the role of reader in reception and interpretation of a text. Reception history is the study of how Quranic texts have changed over time in different cultures and communities, through translation, or reading. In other words, reception history explores all the different ways that people have received, appropriated, and used biblical texts throughout history. According to this theory, historical , social and political conditions of the reader and author are very important and impacted on the reception and understanding of the text. .indeed this theory tries to show the effect of social and cultural condition of readers on the issue of reception. The text of Quran didn’t change through ages but its interpretations and exegesis has changed through ages and there is many different commentary of Quran in different centuri

One of the major and long-running discussions in the field of Quranic sciences refers to the question of the language of Qur'an. So far, numerous studies have been done on the features of the language of Qur'an in various aspects. However, the results of these studies are not based on detailed analyses of modern linguistic theories. Therefore, the present study with a dual function, using a descriptive-analytic method within the Systemic Functional Linguistics of Halliday and Matthiesson (2014), aims to investigate first the modal structure of the dialogues between God Almighty and Devil in four Suras of Araf, Hijr, Isra and Sad examining certain aspects of the Quranic language and then, according to the results of this study, using the cognitive concept of prototype of Rosch (1978), Greenberg’s markedness hierarchy (1966) and Croft’s frequency criterion (2003) point to a cognitive and typological explanation of these results in order to better understand the structural features of the Quranic language. The main results of the research show that the language of the Qur'an uses the same mechanisms and rules governing the interactions of human language, thus linguistically being a simple, not literary and specific language.

Language is collection of phonemes that human use it for transferring his mental concepts. Infect phonemes representing sentiments and emotions and its musical functions help the creators of literary work to transfer his mental meanings better. Koran used all its language capacities to transferring its divine message and its words were somehow which has made the basis of understanding and speech effect. In this study the researchers has research on Naze-at sura phono semantically by descriptive – analytical method. The study shows that the smallest part of phoneme in this sura contains meaning and the tones of verses are based on meaning and according to purposes and styles of verses change. The letters which have more violence are more than the letters which have less violence to show hard die of unbelievers and resurrection day. The phonemes section of this sura changed from open to close by changing the way of speech.

Kinship relations are expressed in many Quranic verses which has been raised in various jurisprudential, historical and social fields, and is the subject of many sentences regarding confidentiality, inheritance, charity, marriage and divorce, etc. The present study is responsible for identifying the vocabulary of the kinship domain in the Quran and explaining the implications of that vocabulary on the types of kinship relations and through the study of Quranic verses based on the words of the Quran commentators and Opinions of terminologists.The vocabulary used in the Holy Quran to describe kinship relationships in terms of quantity, extent, distance and proximity are: (ahl,aal,ashira,raht,fasila,qabila,shaab, qawm, qurba and arhaam). The word "Ahl" shows the smallest kinship unit and the word "shaab" of the largest kinship unit. The word "Ahl" has the appearance in the meaning of the family of the individual and, respectively, the terms "aal, ashira, raht and fasila" contain a broader range of relatives.The words "qabila and shaab" refer to the vast range of kinship in Arabic ancestry. The meaning of the word "qawm" on the meaning of kinship is an Implicit implication, and is also used in the Holy Quran in the kinship sense.All of the above words describe the relative relationship in various aspects, and refer to "Close fatherly relatives".