نشریه الاهیات قرآنی
پیاپی 9 (پاییز و زمستان 1396)

From the important topics of linguistics in the field of semantics, the term is “multi-semantic,” meaning that a word in many sentences has several meanings that was very important in the field of the interpretation and the exact meaning of Quranic verses and Quranic science topics, and Quranic commentators and scholars They have about it and have it. Present paper after expressing the multi-semantic definition in an analytical manner with the integration of wisdom the analysis of the arguments of the opponents has been analyzed , And referring to the verses of the Quran and narratives confrims the theory and found that the verses of the Holy Quran, the traditions of the innocents ( Peace be upon them )literary reasons divine and human divine distinction, active area words theory,combind language and importantality of the Quran from proof of reasons of the multi semantics is in the holy quran.

Mazandaran has been the source of scholars in various fields of science, including in the field of science and education of the Holy Quran throughout history. Among the scholars of Tabarestan, many people have contributed to the translation and interpretation of the Qur’an And acquainted the people of this line with the culture of the Qur’an and became the land of greatness, dignity and religious reputation. The present study is based on the documentary and conceptual analytical method and by referring to the books of Rijal and Translations to explore the life of the Quranic scholars of Tabarestan and As a result, the fourteen personages who have had a written but lesser interest in the field of translation and interpretation of the Quran have been considered And analyzed their scientific life and their writings. Unfortunately, only a few of the Qur’anic works of this announcement, such as Motashabih al-Quran of Allameh Ibn Shahr Ashub, Ahkam Al-Quran of Imad al-Din AbulHasan Ali ibn Mohammad Tabari, are present today, which are considered to be an authentic, influential and Staying heritage. The purpose of this research is to introduce and celebrate the Qur’anic scholars and the spiritual capital of Mazandaran. Recognizing this ancient background and introducing and celebrating these celebrities is a sign of cultural growth and development, revival of the Quranic culture, and identity as part of the culture and history of Tabarestan, and is necessary.

To prove that the available current Quran is the same that God has revealed to Prophet Muhammad (P.B.U.H) requires to prove that the Prophet was infallible from error and distortion in three steps that is in reception, confiscation, prophecy, and that the Scripture was infallible from error and distortion, too, when it was writing by writers, and requires to prove that the Scripture has preserved over the centuries to the present day. If the revelation in the first three steps of revelation, we can claim that the verbal and intellectual infallibly of the Quran in the book by the scribes (fourth steps) and its preservation during the centuries and ages (fifth steps) is on the path of wheels. To prove this, we have to gain sufficient evidence of historical, carry and historical evidence. in this regard, the question arose out: apart from the series of intellectual reasons and historical evidence, carry - in the text and meaning of the Quran and the meaning of the Quran from error and distortion? In this paper we have responded to the question with a descriptive - analytical approach, with the definition of infallibly and distortion and the scope of their inclusion, with relying on interpreters Votes such as Fakhr al-Din al-Razi, Muhammad Husayn Tabataba’i , and Javadi Amoli, some of which have addressed the interpretation of the Quran. the results show that in eight positions of the Holy Quran, 9 El-Hijr, 41 and 42 Fussilat , 115 Al-An’am, 15 Yunus,82 An-Nisa’, 32 At-Tawba, 27 - 28 As-Saffat and 26 to 28 Al-Jinn are directly referred to the immunity question of distortion.

The Holly Quran is a monotheistic law of life. It organizes either intellectual and belief life of human and shows the form of life that is fit to it. Walking the path of true religiosity needs to Recognize and distinguish it from impure religiosity. The purpose of this study is to justification the several kinds of religiosity based on Holly Quran and Islamic tradition (Al-sunnah) and introduce the factors of true religiosity to test him and other claimants. The main question of the research is: what are the factors of true religiosity based on Holly Quran and Islamic tradition? The method of this study is an analytic- descriptive one by reference to Islamic references specially the Holly Quran and interpretative references and other related works. According to the teachings of Holy Quran belief in the theoretical foundations of religion and their practical commitment to them has several kinds like:Hypocritical, temporary, Philanthropic, Speculative and superficial religiosity. But only the honesty religiosity can be prosperity. Certainty in the field of beliefs, commitment to requirements of faith in the field of morality and obligation to Religious law in the field of practice are the factors of honesty religiosity and faith. That is obligation to monotheism in the field of theoretical and Practical reason too.

There are Interpretive method of fairly many in the arena of explation of holy Quran. Interpretive method of Mulla Sadra has known As Interpretion of the Verdict. This approach tries with Interpretion who have dimensions, present the explantly to audience who can greatly discover in all the aspects of verses. In verse 81 of Yasin sura whose Interpretion has been invwstigated in this article. Mulla Sadra with regard to apparent meaning of the verse and by relying on principles like refsal of extinct return, subjwct of great universe and minor universe and attention to kinds of exclusive and kinds non. exclusive in one to prove of human,s resurrection, Priceed with this explantion that if prove whom God is capable to creation of great universe, absolutely God is capable too to creation of minor universe who is human. Because creation of great universe is bigger and more instance than creation of minor universe. In comparition between Mulla Sadra,s Interpretion of the verse, with rational and gnostic interpretations and interpretations,s have affected from intellect and intuition are proven that Sadra is synschronous with rational and gnostic interpretation and using them and effect them, to this method of explanation has appointed endvearand relation to this type of interpretations have over lap.

Interpretation is one of the mysterious vocabularies in the Holy Quran which also plays an important role in understanding the teachings of the Qur’an. An overview of the history of interpretation by the Qur’anic scholars indicates that this specific term has undergone many vicissitudes in the spectrum of its definition, and the verses of the Qur’an and numerous narratives have influenced its secrecy. The present article which is structured though descriptive analytic method seeks to examine the views of Ayatollah Ma’rfat and Ibn Shahr Ashshub Mazandarani on this issue and to do analysis on that. Reviewing the definition of interpretation and evaluating its exegesis function from the perspective of these two Quranic scholars, demonstrates considerable commons and differences between them. Studies show that Ibn Shahrashub, unlike Ayatollah Marefat who considers lexical and terminological definitions for ‘interpretation’, has not explicitly defined this technical term, and as the first exegetes, considers the interpretation the same as exegesis, and by referring to reliable criteria, he has been devoted to explain the difficult to understand verses of the Qur’an. Ayatollah Marefat has also made great efforts in recognizing the exegesis and presenting its exact meaning from the Shia point of view, in which this semantics can be based on the verses, narrations and readings of past exegetes, a new page of the vicissitude scene in definition of this mysterious term is opened.