پژوهشنامه معارف قرآنی
پیاپی 38 (پاییز 1398)

The issue of blasphemy committing the intentional murder of a believer in verse 93 of the Surah Nisaa, as well as its relationship with the theme of repentance, has caused the controversy of the commentators in the concept of the verse. In this study, the views of the commentators as well as the narratives of the Persian interpretation have been studied and the result of the study was that two major promises were made between the commentators: 1- The meaning of the verse in the verse is a long pause, the opinion of the president is Sunni scholars; it is a general promise. The appearance and also the problem of the infidels are not in hell. 2- The subject of the verse is for infidels to kill a believer for believing in God the Almighty, and such a person will remain in hell forever. This view is based on the narrative traditions of the infallibles (AS). From the points of this view, the conflict resolution concept of the appearance of the verse is a matter of repentance as well as compatibility with its descent.

One of the fundamental issues in the sciences of the Qur'an that has been particularly influenced and discussed in recent debates in this field is the question of the existence of the Qur'an before its gradual decline in its own container; now as one of the facts of the universe it has been contained and preserved. The place has been gradually revealed to the Prophet, or it has been revealed from the earliest times of the Prophet's night to the Prophet, or from there to the Prophet, but those who have brought the Qur'an into dialogue with the realities At the time of the revelation they know that they sometimes deny the existence of the former Qur'an, and if not explicitly, their point of view is certain. Former labor and immediate revelation of the Qur'an. This comment can be the source of many debates and even questions about the immortality and universality of the Qur'an and may or may not be based on some of the readings of the Qur'an's historical theory; There are also; the fundamental drawbacks of this view will be answered and reasoned. Obviously in this matter human reason and understanding can only speak of its possibility or impossibility, but whether or not it occurs, as well as the quality of its former existence when it does occur There is little way to give an independent opinion and its methodology will be unique.

One of the theories about abrogation of Quran is Naskh Ma’kus. This is Muhammad Taha’s theory or attributed to him. The religious thought of Taha includes two main elements, Sufi thoughts and new theories, and Naskh Ma’kus is derived from both of them. There is also another type of abrogation in Taha’s works, is called Naskh Tamhidi .Abrogation has been reflected in Taha's opinions in two main ways: First, Meccan verses ,which are regarded as the original verses, can refute(abrogate) Madinan verses as the marginal. Second, Meccan verses ate regarded as original whereas Madinan verses are regarded as marginal. So something that is marginal is to be temporary and contingent with the expediencies of the spactial, temporal, and addressees. In current study, the above-mentioned theory was delved into in the light of descriptive-analytic- critical. The findings of study indicated that the theory bears some limitations including : Lack of promulgating the changes in eternal message related to Maki verses based on political expediencies of Madinah from the part of Holy Prophet, the lack of objection from the part of Muslims as far as fundamental changes in eternal message of the Maki verses are voncetned, priority of abrogating over abrogated in Taha's theory while the conditions required for the realization of abrogation depends on temporal deferment of abrogating over abrogated, lack of evidence for regarding Meccan verses as original , for Madinan verses as marginal , the existence of contradiction in foundation and marginality of Taha' theory

Variation in its various forms in the Arabic language of the Qur'an, as a linguistic tool, has created a varied structure in this heavenly text that traditional rhetorical topics alone cannot derive from its aesthetic aspects and exhibit methodical and systematically the semantic implications of this phenomenon. Therefore it is necessary to apply a fundamentally structured theory which, unlike classical rhetoric, does not attach much importance to linguistic representation, in studying this remarkable linguistic industry and unveiling the profound meanings behind it. Accordingly, this paper, relying on the context and Semantic component model in modern linguistic studies and using descriptive-analytic (causal) method, seeks to prove scientifically and practically the factors influencing the use of Variation structure as an important linguistic tool and grammatical heterogeneity in the miraculous expression of the Qur'an. Examination of the Qur'anic data shows that this phenomenon is influenced by contextual and textual as well as semantic vocabulary units by creating artistic ambiguity, interpretive, motivational (syntactic) function, compression, concealment, decorative and thematic relevance in the text. As we examine the application of this tool, especially the male form of the male on the Qur'anic propositions, it can be justified by the theory of masculine neutrality in the case of both male and female in Arabic grammar. As well as examining the application of all forms of this deception to Qur'anic propositions, it can be justified by the theory of noun neutralization if applied to several different formulas in Arabic grammar.

The difference between the interpretative foundations in the verses of al-Ahkam has been the source of jurisprudential disputes. The literary foundations are around that letter. However, there is a need for further research in order to gain a clearer understanding of God and proper jurisprudential inference. This article deals with the comparative study of the meaning of "Eli" in the verse 6 of Surah Mubarak by analytical-critical method. Among the true and virtual meanings given to the word "Eli", the true meaning of "Eli" is "the end". The rest of the meanings like "Eli" meaning "Mo", "Explanation", "Fi", "Lam", "I", "Anand", "Ba" and the meaning of Emphasis are all virtual in their true meaning. Have been used. Farragin's commentators have considered the use of "Eli" in this verse to mean "Ma", "I", "Hadd" and "the end of the end". Literally the end of the sentence has been used and it is tempting to use the word iodine to determine the extent of hand washing. "Eli al-Mrafaq" is the subject of "Idicom". Given the necessity, lack of eloquence, lack of verse in terms of expressing the quality of the bath, abundant news and narrations, it is "Eli" to express the end of the brain rather than the bath, which is due to the iodine given to wash hands in ablution. And for reasons such as tradition, reason, consensus and custom, the quality of handwashing in the ablution of the elbows to the fingers is proven.

One of the aspects of distinguishing the Qur'anic style from literary and poetry is Verbal collections based on syntactic-semantic relations are in harmony with the context of the verses. However, the Qur'anic collections are made of the same common Arabic words and syntax. But not all agree with the Arabic language, So that no word has the power to replace or combine its vocabulary. The purpose and necessity of the research is to investigate the semantics and the cause of the lexical syntax in the context. Research Default; The Quranic Verbal Consistency of the Tangible and Unusual aims at focusing on the doctrinal principles and understanding of rational and abstract concepts. By examining some lexical collections, the two groups were identified in the present and nominal groups,These compounds were found to evoke mental-spiritual concepts in a tangible and intuitive way, consistent with their inner context and situational context to prove the meaning and manifestation of one's inner and outer states.

Moving to the cultural perspective of the civilization of the Holy Qur'an requires an understanding of the original look of the book in terms of its revelatory origin in terms of social dimensions, including culture. The present research problem is that what is cultural-cultural pathology in the Qur'an, what are the characteristics of the humanistic view of cultural experts? Findings Basic Indicators: Divine Science The main source of pathology, Islamic culture, Criticism of injury, Human reason Criterion of pathology, Coronary anthropology, Correspondence to individual and collective role in Damage and the field of pre-emptive human will. Process Indicators: Identify the internal context of the damage, represent the enemy's cultural planning, predict definite and probable damage, pathology along with cultural production, the coherence of the nature system and cultural damage and realization in Expression of injuries. As a result, the cultural pathology in the Qur'an's perspective is different from the human perspective in the cultural perspective both in the context of the occurrence of injuries and in the direction of recognizing the damage.