مجله تحقیقات علوم قرآن و حدیث
سال هشتم شماره 2 (پیاپی 16، پاییز و زمستان 1390)

The incorrect interaction of human beings with the environment has lead to such an environmental unbalance that besides destroying the nature, it has disregarded justice in using nature resources. As regard to many newly arisen theories in human-environmental relation, it is necessary to clarify Islams position concerning this issue. Islam as the unique exalting school in guiding humans towards its perfectness, has provided particular models for the interaction of different social and economical institutions including that of human-environment. Considering the general meaning of justice, it can be claimed that the creation of the universe id based on justice and the relation between the three elements of human-nature-society with Allah and with each other has been designed according to justice. The environmental justice requires that along with the construction of the earth, its destroying should be avoided.

In recent years, Quranic scholars and those concerned about the study of Quran have been interested in attaining a comprehensive approach to suras and verses of the Quran, finding a relationship between them and arranging all them verses of one sura around one objective. This attitude can be considered as a reaction against the doubts some orientalists have raised, suggesting that Quran consist of a variety of isolated issues and scattered ideas and messages. In respond, some contemporary scholars of Quran believe that behind this allegedly isolated issues there is an unavoidable link, a thematic unity relating all the verses together.
This study evaluates the principles of this theory as well as the convenient means for identifying the relation between different verses of a sura or different suras, from the viewpoint of two contemporary exegetes, Allameh Seyyed Mohammad Tabatabayi in al-Mizan and Said Hava in al-Assass fi-l-tafsir. Both interpreter in order to show the relevance claimed, have employed different means and evidences, while trying to avoid any enforcement of their own personal tastes on the verses of the Quran. Meanwhile, to both of them, the context enjoyed a special significance for indicating the main subject of the verse. This article reviews the methods of these two interpreter and reveals their similarities and differences.

Indicating the meaning for the words “ throne” and “ seat” whether they represent one reality or they are two different facts, has been open to debate for a long time. As the result, according to the scholars different expertise and their diverse perception of sources, several opinions have been suggested: (a) Some have declared these verses as “ mutashabihat” (obscurity), and therefor required to be believed in, avoiding any reflection and thought on it. (b) Others have considered “throne” as a place for Allahs settlement and the “seat” the position for His legs. Others maintained the “ throne” and “seat” as two enormous celestial bodies, the former consisting all the heavens and earths and the latter encompassing the “ seat”. Some have considered them representing the eighth and ninth sphere in Ptolemaic celestial system. Few have supposed these two referring to the planets Jupiter and Saturn. (c) Finally, a group has presumed these words as symbolic and ironic. These words have been interpreted as an irony to the following issues: the overall and detailed knowledge of the Divine; the physical and metaphysical part of the universe: the omniscience of Allah, the omnipotence of the Divine; the Creators comprehensive dominance over the creation, the whole universe and Allahs will.
However, the author, scrutinizing the verses and traditions and considering all the tenest and approaches, supports the immaculative approach to the interpretations of these two words. He argues that defining “ throne” as the administrative center of the universe and the status of issuing divine orders is more consistent with the verses and traditions and in a way, comprises most of the definitions.

امروزه، تبیین قرآن از سوی پیامبر اکرم(ص) و مراد از آن، مورد مناقشه جدی قرار گرفته است. بسیاری از مفسران مراد از تبیین قران را تفسیر و توضیح آن می دانند و تعدادی دیگر تبیین را تعبیری دیگر از اعلام آشکار قرآن از سوی پیامبر می شمارند. در این نوشتار، با تکیه بر قرآن و علم معناشناسی، این دو دیدگاه مورد بررسی قرار گرفته است.ادعای گروه اول با استعمال قرآنی اصطلاح تبیین، مغایرت دارد؛ زیرا تبیین به عنوان اصطلاح قرآنی، از نظر بار معنایی، نزدیک به «البلاغ المبین» استعمال شده است لذا نمی توان آن را به معنای تفسیر و توضیح دانست؛ به علاوه، در بیشتر موارد استعمال این واژه در قرآن، خداوند متعال عهده دار تبیین قرآن بوده و بعید است که بتوان تبیین خدا را تفسیر معنا کرد. در مقام عمل نیز استفاده از روایت ها برای تفسیر و توضیح آیات بر مبنای نیاز ذاتی آیات به روایت ها، به قابل فهم بودن قرآن، آسیب های جدی وارد می کند و بیان این کتاب آسمانی را مهمل می گذارد. در مقابل، دیدگاه دوم، یعنی تفسیر اصطلاح تبیین به ابلاغ آشکار، مورد تایید قرآن و بررسی های معناشناسانه است. در این نوشتار، ضمن اعتراف به مقام شامخ پیامبر اسلام(ص) در تفسیر قرآن، بعد از ذکر دلیل قرآنی برای دیدگاه اول، این دیدگاه طی سه محور اصلی نقد شده است: تعارض با بررسی های لغوی، تعارض با آیات قرآنی، و کثرت ایراد های وارد بر آن. ضمن آنکه نقش پیامبر(ص) و امامان معصوم (ع) در جای خود به عنوان شایسته ترین مفسران قرآن کریم قابل انکار نیست. کلیدواژه‌ها تبیین تفسیر آشکار سازی فهم پذیری آیه تبیین ظلم و شرک

In this article the writer is trying to take a look at the discourse analysis of meaning in the Kashshaf exegesis in order to attain a better understanding of the methods used by Zamakhshary to reach meaning. Discourse analysis of meaning is now of great significance in linguistics, notably semantics. In </strong>this field ,in order to reveal the meaning intended by the writer different elements are studied including: intra-linguistic denotations such as lexicons, grammatical structures, rhetorical structures and intra-text context along with signs and extra-linguistic significations of a text such as the context of situation notably the social and cultural ones and also the presuppositions of the analyzer. Zamakhshary in his exegesis has followed this method to reveal the intention of the author of the text. Discourse analysis might therefore be considered a mean for analyzing a text and investigating the meaning intended by the author. It </strong>is notable that in this commentary intra-linguistic denotations are prior to extra-linguistic ones, showing Zamakhshary's structral approach to Quran,.

Racial discrimination is one of the most important damages from which different societies have suffered. For its elimination, Quran takes different steps: first scope Quran, epistemologically and theoretically provides a crystal clear and correct perception of human creation and the mystery of its differences, the justice acriterion for evaluating of human beings and universality of Islam. Second, by establishing different regulations for administrating human relations such as comprehensive unity, establishing nd expressing love towards all the people ,allowing marriage between different races, encouraging cooperation based on piety and mercy , generalizing consultation idea, Quran has provided the ground for all the members of the community from all different races to participate in the society and therefore practically eliminating any kind of discrimination from the society.