نشریه تفسیر پژوهی
پیاپی 1 (بهار و تابستان 1393)

According to text of the Quran, Sura Yusuf (AS) is one of the best and instructive Quranic stories which the Almighty God names it “Ahsan al-Qisas” (The Best Stories); but many doubts and Isra’iliyyat (Jwish and Christian Stories) have also been propounded about this sura and some of its verses have severely been exposed to different sayings of Shiite and Sunni commentators and sometimes very indecent traditions have been admitted into commentaries which causes to tarnish the godly face and the status of infallibility of Prophet Yusuf (AS). Among verses that many commentators have expressed their views on, are verses 52 & 53 of sura Yusuf in which the adventure of rehabilitation of Prophet Yusuf (AS) has been mentioned; in this paper we tried to render a true interpretation in harmonious with textual and spiritual context of the above-mentioned verses by explaining and surveying views of Shiite and Sunni commentators.

Rey in the fifth and sixth centuries AD, were one of the Shiite and Sunni intellectual centersat this point of history has grown many scholars in itself. In this period, due to mass production and writings of theological works of various religious sects against each other, has got importance in the field of theology. Shaykh al-Futuh Razi raised many theological ideas and by employing the Quranic verses and Shiite Hadith and rational proofs has strengthened the Shiite position. His theological ideas can be discovered from his very valuable book called "the Rawz Aljnan and Ravh Aljnan in interpretation of the Quran". The Sheikh Futuh Razi's theological issues such as God's names and attributes in his interpretation has major role in Consolidation of Shiite ideology. In this article well explain some of them.

For some of Qoranic Verses It is not possible to Carefully and definitively determine their Date of revelation. However, it may by possible to determine the Date of some of them by collecting the historical and traditional evidences. The verses revealed in the Blessed Ramadan are not exempt from that rule. By attention to the historical and traditional evidences, we can be to some extent sure about the revelation of some of verses in the Blessed Ramadan. In the present article we tried to express some of the Suras and verses revealed in the Ramadan. In both cases, we have considered the order of Present Moshaf. Some of these Suras and verses as such as alagh (1-5), bagharah (184, 187), hijr (94), anfal (30) were revealed in the Blessed Ramadan.

Basically phonological layers in all languages comprise the first structure of all human languages which one prior to the other there layers (derivation, grammar and semantic).Since linguists believe that language naturally involves sounds which are used to transfer man's ideas, they consider phonological issues to be the first in deciphering these languages. Quran from the steep of sounds words and phrases is unique and even smallest phonetic units in it carry huge values of meaning. One of its stylistic features is that sounds follow the semantic value and purposes of the verses and they also accord to the context change. In other words, when it conveys warnings, the threatening value is intensified and conversely the promising value in promises is attenuated. in this article we are going to investigate the phonological characters of Quranic verses by employing the descriptive and analytical method.

The word (serat) Path is used in the Quran 45 times. The verses could be classified into three types: those denoting to aconcrete example of the path(serat). Those denoting to factors led to the straight path and those related to the attributes of Path. In addition, This library research, condemn the claims of some who refere to pathes. Firstly because: Path(serat) is not used in the plural form. Secondly, in some of the referred verses Tanween referes tomagnification but not tothe indefinite.In addition, considering the verses of path(serat) (definite and indefinite), It has become clear that the definite refers to the creation and indefinite refers to the legislation. A group of verses is also out of the question.

The purpose of this study is to describe the position of responsibility as a sociological issue in holy quran. From the quran’s point of view, human is responsible for what he does. From the perspective of the Quran the primary responsibility of human in front of Him.The method used for this research is descriptive-analytical and is done in the library way. First, of all, Familiarity with the concepts and Keywords are obtained and then their relationships with each other are discussed, Then referred to the responsibility as a sociological phenomenon, Then position of responsibility and its importance in the Quran explained and continued thekinds of responsibilities based on Islam Has been studied.The over all achievement of this study is the study of man's responsibility according to his relatives and society. The most important responsibilityis to God and the Obedience and servitude to the God.To study the Position of responsibility in the Quran shows that, Quran recognizesman as a Socialequity, in the community and for the community and considered the man responsible for some of issues. So, responsibility is of the important are as of study of sociology, hence they are considered in quran Asamatter that Islam values the community and social life and calls for Recognition and scientific study of this phenomenon.

Islam is not a local religion or limited to a special race but it is universal. There are verses in Quran that emphasize the invincibility of Islam and inform us of its overcome over other religions. According to researches and studies, this overcome is not limited only to rational discussions, but they show that this overcome is in all fields. Hence there will be a day that Islam will appear as a global religion. There rises a question here that if Islam will be the only religion in the world, will other religions, although weakly, exist too? To answer this question, we should say that according to some verses, some religions may still exist to the end of the world like jews or others. But some commentators believe that these religions are a kind of inventions and cannot remain beside Islam as divine religions.