مجله تحقیقات علوم قرآن و حدیث
سال هفتم شماره 1 (پیاپی 13، بهار و تابستان 1389)

Comprehending Quran and understanding its profound meanings, like any other meaningful text, at first is in need of encoding its terms which like the rings of a chain , come one after the other to create the text as a whole. It is obvious that misunderstanding the meaning of a word in the text can lead to the misunderstanding the whole text. In this article the word 'mmjid'(mosque) has been philologically examined, and its origin in the ancient languages followed. focusing on the Quranic usage of the word, the interpretation of it in different exegesis and translations have been studied. The word's meanings have been identified using Arabic and semitic lexicons , identifiying its semitic meaning as well as its evolution based on historical sources. Consequently, for the word 'm</em>a</em>s</em>j</em>id</em>' </em>in Quran, four equivalents have been proposed due to its contexts: a sanctuary, a shrine, a mosque, a proper name referring to the Masjed al-Hararn and Masjed al-Aqsa.

After years of uncertainty for the Americans and Europeans concerning the story of the prophet Noah, the great storm and his Arch, as well as his long life, archaeologists were able to find the remainders of this ship in Mesopotamia. The clue to this big discovery was the pictures taken by a Turkish pilot from the borders of Iran and Turkey. Following this clue, the archaeologists excavated the region and found the remainders of this arch along which many important facts were revealed. In this article we have provided the most significant information reached by the archaeologists which is correspondent to the Quranic verses on this issue, revealing the miraculous feature of the holy Quran in narrating the unknown historical events.

In Quranic studies vanetres of methods have been employed, particularly in the recent century it has been done with the latest procedures. This study deals with one of these methods i.e. the comparative one. This kind of study varies according to the two field of knowledge compared:an issue in Quran and the Testaments, a controversial subject in Shiite and Sunnite exegesis, a piece of data in natural science or humanities with that of Quran.This article has examined the procedure followed in such studies, indicating its fundamentals and deficiencies, along with examples for each cases.

The subject of this article is studying the role of the element of motion in enlivening the Quranic imageries in the 28th</sup> and 29th</sup> part of Quran, the meccan and medinan verses classified . Considering the comprehensive and delicate views of some prominent contemporary linguistics such as Seyyed Qutb , Muhammad Dawud andYasuf, we have looked for this issue in Quran from different aspects. By the word motion we mean all different obvious and hidden Quranic motions such as motion verbs and constant motions and motions taken from the word or lied in it. These motions can vary, being strong or fast, circular or horizontal, internal or external; nevertheless what is important in these motions is its being influential on the addressee although one can not realize its local dimensions. In this study our objective is to introduce some of the necessary terminologies concerning motion, looking for them in Quran and consequently understanding how the motion words enliven the Quranic images. In this article, the subjects have been classified according to the orientation of the motion, its pace, the limitation of place and the nature of this phenomena.In this study we have reached these results The usage of strong and fast motion verbs in the Meccan verses is much more than those of Medina. Different Figures of speech such as individualism and incarnation as one of the most effective means of conveying a rational concept through material one , has been used, concerning its quantity, identically in both kind of verses, although in Meccan verses we encounter stronger and more profound individualism and incarnation .The differences in Meccan and Medinan verses is completely in coordination with the cultural situation of the two era and correspondent with the divine objectives of revelation in these two periods.

The knowledge of polysemy(wujuh) is one the basic information required for the translators of Quran. Regarding different meanings of a word in Arabic language, at times a word has one meaning in a statement, while the same word has a completely opposite meaning in another statement, which can only be specified by its context. Therefore the knowledge of polysemy is considered as one the basic pre-required knowledge for comprehending Quran and is regarded as one of the Quranic sciences which provides the grounds for different probabilities in interpreting Quran, open to misunderstanding or misusage for those looking forward to making troubles. The existence of polysemy in the holy Quran indicates that this text has different stages of meaning , thus , the correct understanding of Quran depends on the understanding of it. Nevertheless the translators have been wrong in translating Quranic words, by rendering the word to one meaning regardless of different context or misinterpreting it to the wrong sense. In this article we have studied the translation of the word 'fitna'(trial,disturbance, ... ) in five of the most prominent translations of Quran(Makarem,Fuladvand,Mujtabavi,Sadeghi Tehrani), mentioning their misunderstandings.

"Ma'ani al-Quran" is the name of Behbudi's translation of Quran. Identifiying Behbudi's methodology in his translation can be accomplished by contemplating on his translation along with his other works such as : 'Contemplating on Quran', 'the </em> </em>teachings of Quran', 'the miracle of Quran', 'fighting against the philosophy of </em> </em>polytheism' </em>, his selection of the four main hadith books(Kutub Arba'e) and his footnotes on Bihar al-Anwar. Accordingly his most significant fundamentals in translating Quran are as fo11owing: considering the time of revelation, the situation of revelation, the introductory addresses of the verses, fo11owing sound traditions, ignoring innovations not justified by Sunna, considering other verses and the context outside the verse, examining different readings of Quran and choosing the ones in accordance with the writing of it, following Arabic rules in linguistic, and considering the original meanings of the words. Behbudi is in no mood of using parantheses while adding extra explanations , claiming that fo11owing the role example of the Quran proper in translation, gives a free translation of Quran. Providing the omitted clauses or embedded ones which equivalent to 'or' is apparent in his translation. In his work we also notice his special exegetical views. In Behbudi's translation of Quran, tendency to esoteric interpretation is not seen ;rather he gives a natural constant image of the events ,employing a materialistic interpretation in narrating events.

'Soradegh'  is one of the Quranic terms claimed to be of non-arabic origin. The first meaning for the word is the fence around a tent which is equivalent to the meaning of the word 'sara pardeh ' in Persian. Therefore it has been considered the best translation for _the word in Persian and the translators have rendered the term'soradegh  ' of fire in Q: xviii- 29 as the wa11s of fire or smoke which have encircled the oppressors. Nevertheless the evolution in the meaning of the Persian word 'sarapardeh'  and its having other meanings has resulted in the obscurance of the Persian translations using this equivalent without any hesitation wherever the term 'soradegh  ' is used.

The results of innovation are the enlivening breezes of life; finding its way in the society ,innovation will guarantee its survival and continuance. Innovation is the ground for development and exaltation of a society. In Quran , human kind is much higher than any other species and has potentially the capacity to manifest the divine attributes which has been given to him/her essentially. The religion of Islam whose most essential concept and tenets has been provided in Quran , has brought about a great evolution in all features of human life. The fundamentals of Islam pushes human toward evolution, improvement and progress and is in no way in harmony with deterioration, decline and stagnation. This article designated to the study of innovation in Quran , at first introduces the meaning of innovation and then distinguishes it from the meaning of 'bed'a' (noncanonical innovation).!t also studies some of the methods for applying it in life. In this study the most important barriers and also the best ground for bringing innovation in practice has been identified. Providing a suitable condition for debate, giving value to critiques, strengthening the mood of inquiry, avoiding polemic debate are of the most important features of a suitable condition for flowering innovation. Having an unopened-min, being strictly limited to the past, concentrating on personalities, alienation are the main barriers of innovation in view of Quran.