نشریه قرآن شناخت
سال دوم شماره 1 (پیاپی 3، بهار و تابستان 1388)

This article deals with the interpretation of Sura al-Baqara، Verses 13-20 stating some other features of hypocrites (Munāfiqūn). Verse 13: In spite of paying lip service of faith، hypocrites are not obedient to the right. Their accusing the faithful of foolishness originates from their materialistic spirit and their deviati on from the innate nature the result of which is divine punishment. Such a thing for hypocrites is the very foolishness. Verse 14: By Satan is meant Quraysh unbelievers، Jews، or the heads of hypocrites. Hypocrite's pretending faith has been for the purpose of making fun of the faithful. Verse 15: Pretending faith and concealing unbelief are the very wickedness of the hypocrites. Meantime، their supposition of illusion of happiness is their mockery by God. God's granting them respite to continue their rebellion and disobedience is based on a divine rule requiring every being to reach perfection through choice and free will. Verse 16: The expression "purchasing error at the price of guidance" concerning hypocrites is due to the divine guidance being available to them. The phrase "and their commerce has not profited them" indicates that their pretending faith has not been useful to htem at all. Verse 17: The state of hypocrites in terms of wandering and error is like that of one who kindles a fire in the dark to find his way out. However، as soon as it lights all about him، God takes away his light abandoning him in a double darkness and error. Verse 18: Hypocrite's being deaf، dumb، and blind concerns this material world and is the result of their failure to benefit from the means of knowledge toward happiness. Verses 19 & 20: The situation of hypocrites is like that of one who is living deeply in perplexity، agitation، and fear، having no choice but submission the divine predestinationReceived: 2009. 5. 6-Accepted: 2009. 7. 16.

The holy Quran has offered considerable services to Arabic culture and literature among which we may mention securing the Arabic language and literature، flourishing and prevalence of Arabic among non-Arabs. The present article deals with the variety of services and the active role of the Quran in this regard reaching the following 1. In lexicography، the holy Quran has elevated the conceptual domain of the Arabic vocabulary limited to material things to that of human and spiritual values. It has also broadened the Arabic vocabulary through using foreign vocabulary and the dialects of different tribes. Likewise، it has refined Arabic language form tawdry words enriching it with a collection of lofty and courtesy breeding terms. 2. In syntax، the holy Quran has paved the way for foundation of this discipline by muslims serious concern of reciting the Quran correctly and properly. It was also enriched Arabic language through presenting various verbal compounds reaching a miraculous level. It has facilitated understanding، learning، and memorizing Arabic grammatical rules by the sanctity and beauty of its verses. 3. In rhetoric and figures of speech، it has paved the way for the formulation of this discipline and has given rise to more eloquent and impressive usages in Arabic and the development of figures of speech through using novel and impressive similes and assimilations. Nevertheless، Arabic literature sources have not given the Quran its due. Arabic men of letters have not paid enough attention to this book in the formulation of Arabic grammatical rules or citing Quranic references. This fact is a clear example of the abandonment of the Quran in muslim societies.

The quality of understanding the terminology of the Quran in the process of interpretation follows certain principles and proceeds from definite foundations. Analyzing the text of almizān commentary، the present article seeks to reach the foundations of understanding the quranic terminology from the perspective of Allāma tabātabāi and state its influence in the exegesis of the Quran. Allāma holds that 1. Qualities of the referents of Quranic terms are beyond their original significations. this paves the way for literal return of single term to various referents seemingly different. 2. Quranic terms in verses concerning divine qualities and the hereafter are mainly used in metaphysical and transcendental referents. Thus، customary and conventional referents of these terms should not prevent the commentator from their metaphysical or transcendental referents. 3. The semantic development of certain Quranic terms by the passage of time has given rise to meaninings in the Quran different from those current in the usage of the Arab community. So the criterion for proper understanding of these terms is recognition of the prevalent usage of them at the age of revelation. 4. Some of terminology within the Quranic context carry a particular meaning. Therefore، we need to consider this particularity in understanding Quranic terminology. 5. A large number of foreign vocabulary have acquired new meanings in Arabic. The meanings of such words should only be reached through their usages in Arabic language and literature.

One of the Quranic expressions giving rise to numerous syntactic and exegetical discussions for long is that of "waykaannallaha" and "waykaannahu" in Sura al-kaṣaṣ، Verse 82. The present article surveys the views of grammarians and exegetes concerning this expression. The study opens with quotations of experts in syntax and exegesis of first Islamic centuries along with their analysis، and closes with a view supported by certain evidence along with the requirements of Quranic eloquence in this regard. Concerning the structure of this expression، majority of researchers in syntax have adopted Sybawaih's view considering it a compound formed of "way" and "kaanna" as the best view. There is no difference today among experts in syntax on the fact that "way" has a distinct meaning and position from "kaanna" in the compound "waykaanna". It is also clear that "way" is an exclamation pronounced outomatically when facing and unexpected affair. However، there is disagreement on whether by "Kaanna" is meant likeness and simile or emphasis، or even something else. The outcome of our discussion is that this compound indicates a composition of surmise and surprise along with a sense of coming upon unawares and being awakened after being under illusions. This view is supported by the syntactic and linguistic analysis of the compound as it is strengthened by the context of the story of the perishing of ḳārūn.

One of the ways that the holy Quran presents for proving the resurrections is giving examples of extraordinary cases such as raising of dead men and animals in this world by God. These examples are indicative of divine power in raising all people in the next world and the emergence of the Greater Rising. However، some commentators such as shaykh abduh and Rashīd riḍā in al-manar commentary، sir sayyid Ahmad khān of India in al-hudā، val al-Furḳān commentary، and the late Ayatullah Taliqāni in his commentary "Partowy as Quran" have overlooked the outward meaning of these verses without presenting and convincing argument، seeking to give an interpretation contrary to the outward meaning. Providing the correct interpretation consistent with the outward meaning، this research analyses and criticizes the hermeneutic interpretations of the verses in the above-mentioned commentaries.

One of the controversial issues concerning the Quran is the claim of the existence of mythical stories in the Quran raised by Muhammad ahmad khalafullah in the contemporary era. Criticizing this view، some scholars have refuted it relying on numorous arguments. The present article has criticized and analyzed the principal argument of khnalafullah،i. e the verses including the phrase "the myths of the ancient one. s" (asātīr ul-avvalīn) from a different perspective and based on his literary method. The outcome of the research and the analysis of the verses based on the literary exegetical method suggest the absence of mythical stories in the Quran، since the verses should be arranged and interpreted chronologically in a literary study. Application of this method indicates that، in spite of the analysis of khalafullah، polytheists had called the Quran frequently the myths of the ancient ones before god revealed any Quranic stories. Even if we concede that the holy Quran has quoted this attribution from the polytheists without denial، the meaning of "myths'" in the Quran can not be the stories of the Quran. However، a curious study of the context of these verses suggests that they firmly refute the claim of the Quranic vevses being mythical.

Sunna comprises the sayings، deeds، and silent approvals of the messenger of Allah and his successors. Although most of scholars ot the two major schools of Islam have considered Sunna authoritative for acquisition of religious knowledge، authenticity of sunna has not been dealt with in detail from the perspective of the Quran. Resorting to Quranic verses، the present article seeks to prove the authority of the Sunna of the Infallible. The authenticity of the sayings of the holy prophet originates from the verses appointing the prophet originates from the verses appointing the prophet as one who explains the Quranic verses. Another group of Quranic verses obliges muslims to obey the holy prophet beyond question. one may also rely on verses introducing the holy prophet as a rolemodel for muslims to prove the authority of the conduct of the messenger of Allah. According to shia، the sayings and deeds of the successors of the holy prophet are also authoritative. Authenticity of the Sunna of Ahl al-Bayt originates from the verse of purification (tathir) suggesting the infallibility of ahl al-Bayt، as well as the verse of "ulul amr" necessitating muslims unconditional obedience to them. Furthermore، the authority of sunna is not limited to religious issues or special spatio-temporal circumstances. Nor is it dependent merely on the authority of the Quran. Rather، it may be proved in other ways.