مجله پژوهش های تعلیم و تربیت اسلامی
پیاپی 1 (پاییز و زمستان 1386)

Since the first century (AH) Quranic investigations have been carried out in the form of interpretation and definition of Quranic terms. Several Quranic dictionaries have been compiled based on alphabetical order. As Quran contains different levels of meanings and includes diverse aspects of human life such as moral, cultural, political and economic dimensions, it is the duty of Quran investigators to shed light on those hidden levels of meaning in the holy Quran. The aforementioned responsibility seems more significant in the present time that the holy Quran is under harsh attacks and negative publicity by the enemies of Islam.In this study the researcher has investigated some issues in semantics- a branch of linguistics- in relation to Quran.

The Holy Quran is sent down to human beings in order to guide them to attain felicity. From the beginning of the prophecy of the Seal of the Prophets, Muslims have used it in various forms in their literary works and speeches. Writers and poets have been deeply under the influence of this book in expressing their beliefs and thoughts, since they have been grown up with the religious doctrines of Islam. These influences have been sometimes reflected in their works intentionally while some other times the reflection has been unintentionally and spontaneously.Rodaki has also used Quranic verses in his poems repeatedly. The findings of this article reveal that he has applied divine verses in his poems in three different ways.a-The concepts and meanings of versesb-Allusions and stories by prophetsc-Quranic words and structuresThis article tries to investigate different verses and traditions which have been used by Rodaki in his poems.

Undoutedfully, the theory which presents the Holy Quran as revelation, its writing by revelation scribes and its inviolability from distortions is corroborated by Shiite and Sunni literati and experts.However, orientalists with various objectives have conducted researches about the holy Quran, some of whom have accepted the distortion theory and stated that the Holy Quran was distorted after the demise of Mohammad (P.B.U.H).Some like the Polish Goldziher and the English Buhl have pleaded Shiites guilty to have distorted the Holy Quran and declared that Shiite is one of the beliefs that there happened to be verses in the Holy Quran surrounding the virtues of Ahl-e- Beyt (P.B.U.T) which were deleted when compliling the Osmani volume.Others present this compilation as if the content of the Holy Quran had been added to or subtracted from. Etan Kohlberg, dependent upon the writings of the Shiite cannons like Ali Ebne Ibrahim Ghomi, Farat Kufi, Mirza Hussain Nuri etc, has put forward his distortion theory of the Holy Quran.This article has pathologically treated the purpose and origin of the distortion theory posed by orientalists and is to respond to their proofs. The author of the article concludes that the distortion theory of the Holy Quran is majorly devised by the enemies of Islam, especially the Jews, for the aim of bringing divergence among Muslims.

Recognizing the realities of the cosmos requires the application of logical, accurate and scientific approaches as well as refraining from being affected by the blights of knowing truth in order not to make any mistake in understanding knowledge and perception. The emphasis of Islam on the necessity of applying reflection, enlightment and the utterance of truth is known to everybody, it can also be claimed that all the ideological, moral and scientific doctrines of Islam stress on this point. In the Quranic viewpoint, the orientation of order and end is toward the stabilization of truth and eradication of falsehood, thus it is worthy to become familiar with the values and principles of rationalism and scholarship in Islam and to pay much more attention to the principals and norms of knowing truth, its origin and confirmation and the truth itself, which will enable us to fulfill human being`s necessities and to fill the newly created gaps as well as finding ways to do research about this religion and to promote it.

The present article adopts a new approach to examine the Quranic words. This approach believes that Quranic words have changed from concrete signifieds to more abstract ones. Adopting such a method, the Holy Quran in fact answers a question in the field of philosophy of religion and the language of religion; that the language of Quran is a secular language.

In the Holy Quran, man is referred to by four different terms; insan, nas, basher and adam (or bani-adam). It seems that these terms refer to man`s different aspects. For example, insan is used to refer to man`s psychological characteristics and his spiritual structure, it also indicates his physical structure. On the other hand, nas is used to refer to man as a social entity in a society. The term basher considers man as a biological creature with its unique nature and finally adam (or bani-adam) is used to mention man`s ideological aspects.

The purpose of this article has been description of place and position of silence and its related points in education. To reach this goal, silence has been first analyzed from the viewpoint of religious texts. The Qur’anic verses and Islamic traditions and narrations and the biographies of the scholars of Islamic history have been investigated in this regard. Then, silence has been explained in communications and teaching, which are both a significant part of education. Finally, the article concludes with description of the role of silence in leading humans to tranquility, which is one of the great goals of their creation. The results of the research show that much emphasis has been taken on silence confirming the due speech, in all of the religious and educational texts and in the views and behaviors of the scholars of the educational history, and reaching to great port of education and morality is only possible in the light of silence.

Salim ibn-e Qeys ` book has been introduced as a basic source among the books of tradition. The majority of traditionists have relied on his book as a source for citing several traditions. Both the preceding and contemporary authors of books of traditionists have mentioned a biography of him in their books. A well known view about Salim regards him as one of the companions of Commander of the Believers (Ali). This article, based on different existing opinions about Salim and his book, tries to examine his presence in books of traditionists in order to prove his stable/unstable position from the viewpoint of the great men of biography and criticism of the traditionists.

Almofradat Fi Gharib AlQuran written by Raghib Isfahani is the most famous and known work about the wonders of Koran, which indicates Commander of the Faithful`s (Ali) skills regarding the extraction of wonder's of Koran and denotes his greatness in the eye's of Raghib. He reminds us of Ali`s spiritual virtues and relies upon his traditions and talks very respectfully about him. Mofradfat does not indicate that the author is shi`a, rather it is Imam Ali`s knowledge and his other special characteristics that made Raghib remind and use Ali`s speeches.

This study is based on a library research methodology and has benefitted from Shi`a and Sunni`s interpretive books which have commented on the eloquent aspects of Quranic verses. Since the Holy Quran is a document for the prophecy of Mohammad (P.B.U.H) and is the principal guideline for mankind, the most significant and prominent way by which God teaches mankind in this book is through posing indirect questions. This study deals with the study of the rhetorical questions of the Quran. Interrogation is a kind of demanding composition which is a subgroup of semantics. Interrogation is called demanding composition since the speaker demands something that does not exist at the moment of speaking. Interrogation is divided into real and figurative questions. The Real or explanatory interrogation is defined as asking questions when one does not have the knowledge and seeks to comprehend the truth. However, the figurative or oppositional interrogation does not aim to offer any explanation, but to criticize. It consists of 1) “enkar” denial, 2) “taqrir” confession, 3)”tobikh” blame, 4) “ta`jjob” surprise, 5)” tasviyeh” equality, 6) “tahakkom” parody, 7) “tahziz” encouragement, 8) “amr” command, 9) “ta`zim” respect, 10) “tahdid” warning, 11) “tanbih” awareness and 12) “esteb`ad” improbability.