مجله تحقیقات علوم قرآن و حدیث
سال چهارم شماره 2 (پیاپی 8، پاییز و زمستان 1386)

The study of the Qur’anic language as a technical term, is one of the fundamentals of comprehending and interpreting Quran, in addition to being a significant, new and unchallenged issue, This issue comprises various subjects as the style of Qur'antc language and its function (giving knowledge or motivating), having one or numerous meanings (semantically), being clear or ambiguous (methodologically) and etc. In this article, having proposed the introductory matters and clarified the concept of language, the language of Qur'an and its different aspects and the style of salvation discourse has been discussed, The author, reviewing the theories of general and specific custom (‘urf) and its different approaches to the methodology of Qur'anlc language, has examined and discussed them, choosing the theory of centrality of characteristics, based on the essential features of Qur'an. This theory suggests that depending on both deep structure and surface structure of Quranic language, that is its content and geometrical combination, Qur'an has a unique language.

After the Companions and their followers, a group has emerged among the Muslims, so famous in the art of reading Qur'an as to be considered as experts in this subject, for their life-long working on it. Of them, seven called "Seven Readers" have gained special recognition and fame. The Medinian Nafi' is one of these seven, whom readings many have narrated including the more celebrated Warsh and Qalun. The Scholars of Qur'an-reading have declared Warsh’s readings authoritative, which his reading is highly acknowledged in the west of Islamic world. In this article, therefore, we are to introduce his principles in reading and present his selections of readings. The significant features of Warsh’s readings are reciting meticulously (tahqiq), emphasizing on inflection (Imale) and long extensions (mad tawil) as well as the weakening of hamza (takhfif). Based on these characteristics, his readings are specified for his great concern for tajwid rules and not for the readings ending to the changing of words or meanings in Qur'an. Undoubtfully it is for these qualities that his readings have been so greatly appreciated by scholars of Qur'an-readings.

One of the issues discussed in the Quran is that faith which leads to man's happiness in this world and in the hereafter. Recognizing the essence of faith help us present better methods for strenghtening of faith and preventing its calamities. It is said that according to Twelver Shi’ite Sholars faith equals knowledge. Ash'arite said faith is knowledge and internal connection. Mutazilite said faith is doing duties and 'avoiding from forbidden. Since knowledge is the foremost principle of faith, this paper attempts to survey of problem equality of knowledge faith and relationship between in the Qur'an. The relationship between faith and certainty is an important issue in this article. It was concluded that the knowledge is basic principle of faith. Although faith is beyond knowledge. Certainty is not necessary on weak faith.

Much have been said on polysemy and homonymy by linguistics. The Sunni Quranic researchers have considered a word having different meanings as homonymy and have studied the issue in different disciples of Arabic and Islamic Studies as lexicology, logic, usul, Qur'anic knowledges as in "Wujuh and Naza'er". The late Sunni Scholars have shown much interest about the sense relation of Quranic words and have found a general denotation in different usage of the wujuh words, while considering them as homonyms has led to intricacy and forced them to regard these different usages as allegoric and metaphoric. Shia Scholars, on the other hand, have believed in polysemy in such occassions as the result of Qur'an's inimitability both literally and semantically. According to this view, such meaning of the word is' a referent of a general meaning, which is completely coherent with Quran having numerous inward stages of meaning. As a result there is no need to consider the different usage of the Qur'anic words as allegoric and metaphoric. It is one reality that exists in its different referents and is considered as different denotation in Qur'anic linguistics.

The main issue of the present article is the development of embryo. This subject is essentially a scientific one, but as it can be employed for leading human beings to acknowledging God, it has been mentioned in the holy revealed words of God and has gained attention of different Quranic exegetes. In this article the view point of two of the exegetes with philosophical and theological taste has been compared with that of scientists who claim that the development of embryo has been completely known and has become an axiom in science. By this comparison we are to demonstrate how the philosophical views of an exegete affect his interpretation. In addition as some subjects are abstract and the exegete neglect the basics of science, his scientific status can be fully questioned. This problem is clearly seen in Sadras's interpretation of the sura "Tareq” and less seen in that of Razi as he is much more concerned about science.

The main issue discussed in this article is the view point of Mulla Sadra, the philosopher and exegete, on esoteric and exoteric interpretation of Qur'an. Studying his works, particularly the exegetical ones such as Tafsir al-Quran and Mafatih al-Gayb, displays that in the exegetical system of this shiite esoterical philosopher, the real interpretation is the esoteric one while insisting on the "priority of the apparent meaning", he has a strong tendency towards the esoteric meanings of Quran. In this review the abstruse is reach through what is apparent of the verses.

The word "sabil" (way) is the most significant word in the verses denoting denegation of the unbeliever’s domination over the faithful. This word has different meanings in other Qur'anic verses. Although it is not defined as "Domination" and "prevalence", but it has been frequently used implying the meaning of "ways of prevalence". The exegetes, therefore, have interpred this word as prevalence in its arguments, prevalence in the Resurrection Day, outward prevalence, inward prevalence in the Resurrection Day, outward prevalence, and inward prevalence of the faithful over the unbeliever. Jurisprudents, also have interpreted this word as prevalence in arguments, prevalence in law, complete prevalence and prevalence in property. Examining the context of this verses on this issue, it is deducted that the prevalence meant is in law and legislation. It means any law that ends to the domination of the unbeliever over the faithful is not authoritative. While this verses is grammatically in "statement" form, semantically it implies order, according to which the necessity of obedience is much forceful.