ماهنامه معرفت
سال نوزدهم شماره 5 (پیاپی 152، امرداد 1389)

If we want to know the role of a single-narrator account, we should, first of all, have a clear idea about the different words about which there is dispute.It is said that if a single-narrator account can, be authorative in interpreting the Qura 'n, it has to prove effective, otherwise it is not, and that it does not have a practical effect on other than the precepts. Therefore, a single-narrator account is not considered authorative.It is necessary to explain what is meant by "authority and practical effect. If dan (conjecture) is considered invalid, then certainty must be sought, and since conjecture is very high in a single-narrator account, it cannot be an authority in fiqh.In order to exclude the lack of authority of a single-narrator account in other than injunctions, regularly rely on God and have faith in what He intends as a sufficient practical effect, and confirm that we are committed to act according to what a sigle-narractor account implies, we should make sure of the meaning of yaqeen (certainty), ta 'abbud (commitment) and eeman (true faith). So, by explaining the meaning of authority, practical effect, certainty, reliance, and commitment, many of the divergence of views which takes the form of verbal disputes will come to an end.

Among the signs of God mentioned in the verse 22 of the surah of The Greeks is the variety of man's tongues and hues. When we notice the literal meaning of hue or colour, the different contexts in which this word is used in the Qur 'an and the view of the Qur 'an commentary, we find that the word "hue" in the stated verse has a wider sense than its literal meaning i.e colour. It is used here to mean man's look and figure. In addition to the similar features which different groups of people have, the variety of human appearance is a manifestation of God's wonderful creation and picturing. Regarding the variety of togues, many commentators think that the Qur 'anic verse uses the word tongue to mean human language. The variety of languages - some of which are different and some are alike - tells of God 's magnificent creation. Sharing likeness in features and language contributes to developing good relations and love, wheras the difference in features and language can be a barrier for mutual relations.

Among the questions raised by the researchers who study Qur 'anic science is how the holy Qur 'an was compiled. Some think that the Quran was first written by Zayd ibn Thabit during the caliphate of Abu Bakr, but what is understood from the written texts and declarations of researchers who belong to various religious sects, including Sunni researchers, the holy Qur 'an was written in its complete form during the lifetime of the Prophet.The Prophet and his companions including the two scribes of the divine revelation had a copy of the Qur 'an in its complete form, in which each group of verses were neatly arranged to form a Surah. This shows that the attempt made by Zayed after the demise of the Prophet in response to the command of Abu Bakr was a mere review of the Qur 'anic verses, i.e. he compiled the verses from different materials and wrote them on sheets of paper.

The inseperability of man's life and death is beyond question. Now the question that arises here is how to lessen the pang of sorrow? Among the main eauses of man's lack of mental health is the pressure which accompanies some phenomena such as death.The author uses a descriptive analytieal approach to his study of the techinques used by the Qur 'an for tolerating the loss of dear people. These means help those who have lost dear people to react towards the pang of sorrow with patience and make them think of achieving self-refinement and exaltation.Referring to the Qur 'anic verses, the article elaborates on the techinques for tolerating the loss ofdear people including cognitive techniques (theologieal, anthropological, psychological and cosmologieal), behavioral techniques (piety-centredness) and ethical techniques (rembrence of God, patience, trust in and submission to God.). The article concludes that those who have lost dear people have no alternative other than making use of the techniques prescribed by the Qur 'an for facing this phenomenon, othef\Vise one will suffer from discomfort, frigh, impatience and depression and cannot attain perfection.

As one of the God given favours, speech plays a key role in determining man's personality. The holy Quran points to the special importance of speech and good speech.The article seeks, through a theoretieal analysis, to review the Quranic perspective of "good speech", making use of the view of commentors of the Qur 'an and linguistics and some of the narrations relating to this subject. The Quran uses various words for "good speech" such as: qawl ma 'roof, qawl hasan, qawl ahsan, qawl sadeed and qawl kareem. Qawl ma 'roof means truthful speech which people realize by pure nature. Qawl hasan is the same as good speech, whereas Qawl ahsan is the speech which invites others toward the Truth, righteous deed and utter submission to God.Qawl sadeed means a sound, firm and understractible speech. Qawl kareem is a magnificent and valuable speech which opposes the notion of lack of generousity.According to the Qur 'an, correcting one's deeds and forgiveness of one's sins are some of the effects of qawl sadeed, and qawal ahsan prevents the grounds for disputes and satanic temptations. Among the good effects of good speech, to which the sayings of the Prophet and his household point, are: possession of lots of friends, increase in provisions, long life and wining the love of the members of one's family and relatives. Sensibility, accuracy and moderation are among the etiquetts of "good speech".