a review on verses which tabarsi has not considered their diacritical aspect when interpreting their meaning

interpreters have emphasize the necessity of knowing e’rab (diacritic) and syntax in the holy quran and none of them has been doubtful in the significance of the role of e’rab in interpreting. tabarsi in his interpretation book has exerted his efforts in delineating e’rab and after mentioning verses for interpreting, firstly explains lexical elements and then, discusses their e’rab. the significance of e’rab can be argued as follows: “e’rab is the greatest quranic knowledge because each meaning is based on e’rab and it is e’rab which can explicate words and their semantic relations. because intentions are hidden in words and e’rab can explicate, reveal, discus and guide them. in addition, e’rab is a criterion by which the deficits and superiority of words can be revealed and it is a cornerstone for evaluating the goodness and badness of words” (tabarsi, 2005, vol. 1: 5). tabarsi, in his interpretation, investigates the issue in two sections of e’rab and reading and allocates a section to expressing meaning. in the present study, the issue of the effect of different forms of e’rab in the mentioned sense, and the issue of the effect of e’rab in meaning were investigated. therefore, in the present study, it has been tried that different forms of e’rab in the holy quran can be extracted and then, their meanings can be mentioned in places where tabarsi has been neglected. afterwards, according to the mentioned syntactic information, this issue can be investigated that those e’rab forms are related to which meaning. in most of parts, only ideas of other scholars other than tabarsi are mentioned.