پژوهشنامه تفسیر و زبان قرآن
سال سیزدهم شماره 2 (پیاپی 26، بهار و تابستان 1404)

Structuralists with expressing the different characteristics of the narrative structures intend to discover the common traits of the stories and narratives. Claude Bermond is one of the Structuralists and narratologists who has presented his own model based on the sequences to understand the structure of the narrative. The Holy Quran as a treasure of ancient traditions with its own narrative features has stories with different structures. Some stories have a more regular and sequential structure and are gathered in one surah, while others have more complex and scattered structures and each part of it is narrated in one surah. The current research is written in an analytical method and deals with the structural analysis of the story of Yusuf based on the theory of Claude Bermond. The results of this analysis show that all these stories have a narrative order according to Claude Bermond, and their difference is in the type of sequence and simple or complex structure.

One of the words that commentators and Persian and Latin translators of the Qur'an disagree on is the word "Sāmidūn" (سامدون) in the verse "Wa antum Sāmidūn (و انتم سامدون) heedless, singing, playing games, arrogant, someone who stands waiting for the imam to come for prayer, wanderer, mocker, etc. are among the meanings mentioned for this word. The origin of some of these meanings is in narrations and others are lexcons, and few of them do not have narrative or lexical support. This research was done with the aim of finding the correct meaning of this word with descriptive analytical method and using library resources. Examining the lexcons in the analysis of the exact meaning of the word, studying its historical course in the most important interpretations and presenting the most important Persian and Latin translations along with the data analysis have formed the structure of the current research. The results show that there are many narrations in this field, but they conflict with each other. And each group of commentators have paid attention to some hadiths in their chosen meaning. Also, the basis of some meanings in the interpretations is not clear. This difference of meaning in the interpretations has also entered the translations and has caused the number of translations. The proposed meaning of this research is according to the meaning of the word, preferred narrations and the use of other verses of the Quran.

Concepts in any language are a representation of the thought system and are related to meta-linguistic elements and reflect the context with heterogeneous social, political and cultural strains and are a sign of the interconnectedness and interaction of the linguistic and non-linguistic systems. Meanwhile, the ideal concepts of freedom and social justice, benefiting from a special position in social life, have different interpretations in many discourse systems. This study, with the method of critical discourse analysis as one of the interdisciplinary theories in linguistics, seeks to establish what and how the relationship between social justice and freedom is in the discourse of the Holy Quran and the system of liberalism, and to explain the evolution of this discourse. is in the possibility or non-realization of these two concepts in bio-social. The heterogeneity of perceptions and the approach of discourses about the link between freedom and social justice is one of the findings of this research. Therefore, the liberal discourse has voted for the priority of freedom over social justice, but the Holy Qur'an has accepted these concepts as valid in the social arena.

The hadiths of the infallible Imams (peace be upon them) are their lasting legacy throughout the centuries. Among them, the hadiths of Imam Sadiq (peace be upon him) have taken up a larger share of these Shiite hadiths, given the openness that was provided after the era of the Umayyads and during the Abbasid era. The expansion of the Islamic community on the one hand and the need to communicate with his friends and companions required that some of these sayings be written in the form of letters to him. These letters, which are endowed with the depth of revelation teachings in various areas of belief, morality and society, express a conscious interaction on the part of that Imam with the divine word. In these letters, the Imam has given depth to his sayings by using the verses of the Holy Quran, and on the other hand, the explanation and interpretation of the Imam (peace be upon him) of the divine verses has emerged in the form of these letters. This research, using the method of content analysis and using the interpretations of the sects, while analyzing the words of the Imam in the dimension of social rights, deals with the quality and manner in which the Imam's letters are influenced by the verses of the Quran. The results of this study and analysis show that this influence in citing the verses of the Quran is in some cases by mentioning the entire verse and in others by

The two words revelation and call in the vocabulary and context of the verses of the Qur'an, with different uses, have an individual value and a special combination. Therefore, their correct translation and understanding depends on the understanding and awareness of the co-occurrence of words, the time of decline, and the composition of the context and structure of the sentences. After examining the lexical meaning of the words "revelation and call" with the method of content analysis and analysis of examples of Quranic verses, the present research has investigated and believed that the commonalities and differences in the lexical meaning of these two words, according to the context and The basis of intratextual and extratextual proofs of Quranic verses is partial and general synonymy. In this article, the development of synonyms derived from the text of the Qur'an is examined. It is obvious that in the field of lexical synonymy or non-synonymy, it is the criterion and criterion for measuring and evaluating the Quranic verses themselves. The result is that after comparing these two words, it is known that in some verses of the Qur'an, the word "call" is used in the meaning of "revelation".

Recognizing the meanings and concepts of the verses of the Holy Quran requires observing specific rules and laws that the interpreter is required to know in order to be immune from errors and deviations in interpretation. Interpreters have rules specific to their approach in the matter of interpretation. Now this question arises, what rules of interpretation did Aisha Bint Al-Shati, a Sunni interpreter, and Mulla Fathullah Kashani, a Shiite interpreter, both of whom have literary interpretations, consider in their interpretation of the Al-Bayani interpretation of the Holy Quran and the Manhaj Al-Sadiqeen fi Zaml Al-Mukhalafin? In the present study, the rules of interpretation, the Al-Bayani interpretation of the Holy Quran and the Manhaj Al-Sadiqeen fi Zaml Al-Mukhalafin have been examined using an analytical-comparative method, and the result is that: Although both interpreters have a literary orientation in interpretation; However, there are differences in the use of narrations, attention to context, attention to the grammatical rules of Arabic literature, attention to the principles of achieving the meanings of words, and consideration of correct readings. Despite these differences, they also have common points in matters such as the use of narrations, attention to the reason for revelation, and attention to context.

The commentary "Al-Jami" is written by Dr. Muhammad Abdul Sattar Al-Sayyid from Syria, who entered the field of writing in the midst of the changes in the country in recent years and is considered one of the most important contemporary commentaries in Syria. The author's claim of approximationist thought, which he has mentioned in many places in his commentary, increases the importance of examining Dr. Abdul Sattar's interpretative views, especially regarding the verses related to the virtues of the Ahl al-Bayt (AS). The present study, using the method of description and content analysis, has examined these views and their differences with the views of other commentators, especially Ayatollah Javadi Amoli. The findings of the study show that although Dr. Abdul Sattar has tried to create unity between different sects in his commentary and has emphasized unity against the Zionist enemy, especially in Syria, in many places in his commentary, his approach to this group of verses is mainly silence and passing over the basic and accurate interpretation of these verses. By carefully examining this commentary, it can be said that despite the narrations of the status of revelation that clearly indicate the virtues of the Ahl al-Bayt (a.s.), especially the Commander of the Faithful Ali (a.s.), he easily passed them by. Despite the authentic narrations in the hadith sources that are widely known in this field and which he has repeatedly referred to on other topics, no reference or reference to these narrations is seen in this commentary.

This research, using a descriptive-analytical and comparative method, analyzes the exegetical controversy of "Ya'rishun" in Qur'an 7:137. This verse, the climax of the Israelite-Pharaoh confrontation, concludes with a phrase impacting the representation of Pharaonic civilization and divine destruction (tadmīr). The core issue, beyond lexical dispute, is whether "Ya'rishun" means "lofty palaces" ('arsh), symbolizing power, or "trellised vineyards" ('arish), manifesting luxury. Findings show both meanings stem from the root "elevation" and formed two paradigms in Shi'a and Sunni exegesis. The first presents the civilization as a symbol of "architectural arrogance" and political "supremacy" ('uluww), with tadmīr targeting physical symbols of its power. The second portrays it as a symbol of "material decadence" (itraf) and heedless prosperity, with tadmīr dismantling its economic foundations.A comparative analysis of commentaries reveals a methodological evolution from preferring one meaning in early works towards a synthetic, comprehensive approach in later ones. The results suggest the ambiguity is a purposeful rhetorical device. This word choice implies divine tadmīr comprehensively encompasses both arrogant power and corrupting luxury of the Pharaonic civilization. It targets both the 'arsh of domination and the 'arish of decadence, demonstrating that from a Qur'anic perspective, the fall of civilizations is rooted in the corrupting nexus of these two components.