پژوهشنامه تفسیر و زبان قرآن
سال دوم شماره 1 (پیاپی 3، پاییز و زمستان 1392)

This study aims to explain the meaning of the term Khilafa in the Qur`an, and shed light on its link with the concept of Leadership. The most comprehensive verse in the Qur`an indicating this issue is the Verse 30 of Sura Baqara. It should be noted that the Succession which is mentioned in the verse is the most superior of all the creatures, and has some distinctive features from them. In Shiite perspective, the Imamate and the position of general position of succession of the prophets is assigned and conducted by God in all aspects including this world and afterword. In short, Imam of every age is one who is appointed by God. In contrast, form the Sunnite view, Imamate is a general leadership which is aimed at protecting people on behalf of the each one of the prophets. For Shi`a, therefore, there is no difference bet-ween the concept of Imam and the quranic Caliph. The two terms are logically the same. On the contrary, Imam for Sunnis implies a concept of the leadership from God only in administration and coordination of daily life of people. Thus, based on the Sunnite defini-tion, the political expert with the ability of implementing of Sentences is eligible for the position of Imam. Khalifa al-Allah, that guardian of God, intermediate of grace and the teacher of angels is not comparable with Sunni's imam.

Shahid Sadr divides interpretation into two types: sequential and thematic. In his view, by referring to thematic interpretation, we can achieve Quranic doctrine about significant life issues. Shahid Sadr has various exegetical works in thematic approach. In Shahid Sadr’s view, holy quran has recommendation on history and its prevailing traditions. Shahid Sadr’s pre-assumptions are scientific originality and quranic doctrine based on certain academic principles. This research aims to, among these methods, analyze the one by which this interpreter and quran scholar explain quranic doctrine of (history traditions). Theory of this commentator includes some elements such as system approach and induction, that by using these, he has modified and consolidated theory of (historical traditions) in quran. Shahid Sadr’s historical theory on the basis of accepted exegetical basics and principles and rules from his point of view, is appreciable and explainable.

The Harally Andalusi is one of the sufia and maalekia interpreter's century 6 (Hejri). And his interpretation "Meftah al-Bab al-Mughaffal lefahm al-Quran al-Munzal" is one of those striking interpretations in the Islamic world west that has had impressive of some of Ahlebayt interpreter's and obvious impacts on subsequent interpretation that come after it. It necessitates studying methodical and calling his interpretation and the important meaning of it. In this research, we would be highlighted the report of his interpretative text's for feel method, exegetical tendency and fundamentals and tried to use descriptions - analysis for take about method, exegetical tendency and some of his fundamentals in "Meftah al-Bab al- Mughaffal …". It seems Harally, first paying Quran based on Quran's method with messenger traditions and sahabi's and tabiun word. His exegetical tendency is training and preachy interpretations. in fundamental of interpretation, Harally believes that the interpretation knowledge belongs imam Ali and Ahlebayt and real understanding need to Degrees of spirit and Divine gift.

Noah as a Lawgiver Prophet (ulu al-azm) in Islam and one of the most eminent personages of the Bible in Judaism and Christianity is among the most prominent individuals. The story of the Flood has been narrated with some differences not only among the Semitic peoples, but also among the people of other regions in the world. This article deals with a comparative study of one of the basic elements of this story, i.e. the Ark of Noah, and compares the accounts of the sacred texts of the two religions of Islam and Judaism on this matter from different aspects. Various subjects as revelation to Noah to make the Ark, planting trees to provide its wood, its structure, duration of its construction, mocking Noah during its building and allegorical viewpoint concerning it are discussed in this paper.

In commentary of the Holy Quran terminology, al-Mizan the eminent exegesis book of Allama Tabatabaie, is one of the best in this field in which the outher used noticeable "al-Mufradat fi Gharib al-Quran" by Raghib. In this paper, we will study amount and method of Allama Tabatabai’s use of the book. This article based on library written paper investigates some cases of these usages and classifies them. Some of these usages are: to criticize the views of other commentators, to prefer Raghib's views over the other terminologists, to fill out his views in some cases, acceptance his views, to approve his views by using context.

The Holy Quran stresses on the divine nature's principle of the mankind called "fitra" in quranic terminology, and bases its appeal on it. According to the Holy Quran, this divine nature is the monotheistic structure of whole universe and the human kind as a fragment of it. The article aims to study three principal parts: the notion of this nature (fitra) and its sphere that covers the whole universe and existence, the concordance of the language in its general characteristics with this divine nature (fitra) and at last the concordance of the language of Quran as a particular case with this divine nature. All of these refer to the Almighty God and it has been the principal cause of Islam development in earlier centuries; so the Islamic umma should apply on it in its present discourse and address with the modern world.

In this article by the descriptive and analytical method, we deal with verse of "Amana" (ahzab: 72) and tolerate that in transcendent wisdom. This verse talk about the Divine trust presented the earth and mountains but they refused to carry it but foolish and sinful human accept it. Mulla Sadra says this trust pointing to the existence of man and his capacity for transfer in different degrees of being. In this regard he blots interpretations and duration, the Divine Light of God and divine heart for the same entity and the ability entity use. From his viewpoint the Divine trust and on behalf of God and God is the emanation of the attributes of God in perfect human researcher. Prophets and imams are instances of full man and are the same on them as Amin of God in the earth have been mentioned and the honesty of the province. Based on this interpretation of the verse trust, spiritually and worshippers of man pointing to special characteristics there is a man who can be the necessary him to transfer and mobility than in the reality of the reality.