نشریه پژوهش های قرآنی
سال بیست و ششم شماره 1 (پیاپی 98، بهار 1400)

The theory of "Semantic Expansion of the Qur'an" which has been known as the "gist of meaning", imparts such expansive meaning to the wording due to the abstractness of the material and sensible affairs that would consider many of its rational and non-sensible applications as truth. Negligence of studying the arguments of this theory has caused various misunderstandings by researchers. In this article, the arguments of two of the greatest providers of this theory, i.e., Fayḍ and Ṭabāṭabā’ī, are examined. None of these two thinkers has attributed this theory to the prohibition of permitted application in the Qur'an or conformity of realms. Despite their difference in expressing the theory and the arguments raised, both thinkers are common in attributing this theory to the rational reasons and the external aspects of some texts of the verses and narrations. It is revealed from the arguments expressed by them that this theory is common in only some words used in the verses and narrations and that the objections raised by some to the credit of applying this theory in all words, would not be justified.

In verse 94 of the blessed Sūrat al-Ḥijr, the Almighty God has commanded the Holy Prophet, ﴾Faṣda‘ bi mā tu‘mar﴿ (so proclaim that which thou art commanded). The Qur'an researchers are of different opinions concerning the function of this command in the quality of the calling to Islam. Examining and critically reviewing the existing opinions and based on the evidences from the Qur'an, traditions, historical reports, and the revelation order of the chapters of the Holy Qur'an, the present article has concluded that the Holy Prophet (S.A.W.) had openly announced his religious mission from the very beginning of his Prophetic mission (bi‘tha), following which some men and women converted to Islam, but due to the fear from the persecution from the polytheists, his holiness did not unveil the specifications of his followers. This situation continued until the polytheists' persecution reached to its highest level and at this point the Almighty God revealed the above verse and ordered the Prophet to remove the integrity of the polytheists' community by specifying the population of the believers and turn the community into two types of the believers' minority and the polytheists' majority. The approach of this research is Qur'an-oriented, according to which the religious unequivocal (intellect, the Qur'an, sunna, experience, literature, the intellectuals' attitudes, religionists, etc.) based on the Holy Qur'an, are the arbitrators for the religious thoughts and functions.

"Word" is the fundamental element of any language and the main element of the speech structure. This basic element has been of especially miraculous magnificence in the Holy Qur'an and has various functions. One of the functions of the Qur'anic words is the homographic feature of some of its nouns and verbs. This feature has had considerable frequency in the Holy Qur'an and is of great impact on the process of translation and interpretation. The present article is a theoretical research, which, through the analytical-descriptive method, has studied the homographic words existing in this Revealed text and the researchers have reached the following conclusions by way of processing the data: The existence of homographic words in the holy Qur'an is a clear indication of the exclusive capacity of this Revealed Book and the Arabic language in designation of appropriate words consistent with the meaning and state of affairs. Some of the words are pseudo-homographic and are not qualified as homographic words. The origin of the homographic words existing in the Qur'an is the various semantic functions, variety of discourse, as well as the transformation affecting the words in the process of inflection (taṣrīf).

The Qur'anic Measurements have always been of interest to the Muslim scholars in line with choosing the sound reading (qarā’at) or readings (qarā’āt). This measurement have thorough history existed in two overall types of qārī-oriented and qarā’at-oriented. The qārī-oriented measurement deals in the first place with the selection of the qārīs and not the qarā’at; but the qarā’at-oriented measurement is concerned with every single controversial word in the qarā’at of the Qur'an regardless of their qārīs. Generally speaking, the reading (qarā’ī) measurements, either qārī-oriented or qarā’at-oriented, have spent three important periods in the history of qarā’at: a. the period of selecting qarā’at with the qarā’at-oriented measurement; b. the period of selecting qārī with the qārī-oriented measurement; c. the period of selecting qārī with the qarā’at-oriented measurement. Upon categorizing different historical periods in this respect, the present research has dealt with studying these periods with a descriptive-analytical approach.

The revelation time is one of the significant exegetical evidences that has since long ago been occasionally of interest to the interpreters and has drawn more attention in the present era. This exegetical evidence (and not basis) can be obtained in various ways. One of the major ways of attaining it, according to a number of interpreters' attitude, is the narrations of revelation order. Obviously, if the list reporting these narrations is damaged, the impressions of the interpreters who refer to the Qur'an with reliance on them would face disruption. Therefore, in the first step, the validity and authenticity of these narrations should be examined from various aspects, including the content. In this research, the writer tries to put these narrations to critique in terms of content and to assess their validity by contextual exploration. To this end, he puts the study of intra-chapter and inter-chapter arrangement of some verses on the agenda, especially the verses of ḥijāb (due to the transparency and consistency of the evidences in them). The author's assumption is that the arrangement of the verses within some chapters do not comply with the status of the chapters in the revelation list with respect to their revelation occasion and themes as well as the clear evidences of the verses of ḥijab in two chapters of al-Nūr and al-Aḥzāb, and denotes the non-validity of the list of the narrations of the revelation order of the chapters.

Jamal al-Din Qasemi, the author of Tafsīr maḥāsin al-Ta’wīl, is an interpreter attributed to and popular for Salafism. His approach to such a discourse as broaching the subject of ijtihad and his widespread reference to the Salafis in his writings confirms this matter. However, his rather inconsistent approach to the Salafism concerning such subjects as Sufism and innovations in this respect can be taken into consideration. In respect to various thoughts and ideas that exist concerning the attribution of Jamal al-Din Qasemi to Salafism, the present research has examined his Tafsīr maḥāsin al-Ta’wīl with the descriptive-analytical method aiming at studying the interpreter's monotheistic thought and the degree of his thought's conformity with the Salafis so that one can talk with certainty about the interpretation to be Salafi or non-Salafi. The findings yielded from the research suggest that in the field of monotheism as the most important component asserted by the Salafis, he considerably conforms to the followers of this trend, to the extent that in explanation of the Divinity and Lordship monotheism and its essential concomitants he has commented quite consistent with the Salafis. However, in the field of attributive monotheism, contrary to the Salafis, he has inclined toward declarative attributes hermeneutics due to his tendency toward allegory and literary imagery and attachment to such interpreters as Zamakhsharī and Ālūsī.