JOURNAL OF QURANIC INTERPRETATION AND LANGUAGE
Year:2022 | Volume:10 | Issue:2|Papers Count:12

Conceptual metaphor is an important part of cognitive linguistics and is a tool for thinking that presents human facts and experiences in a new category. This article examines the conceptual metaphor of "rope" in the Qur'an, which while having the general meaning of connection and communication, has a structure consisting of several types of metaphors. In one verse, the rope is like a covenant and obligation on the parties who resort to the rope and shows the obligations arising from them, and in a verse, as a high direction, it conceptualizes a valuable position. In another form, the rope of a container is expressed as a sign that indicates the proximity of the transcendent to the servant, and in another metaphorical sense, with the characterization of the rope, the action of living beings is attributed to it. Through these metaphorical expressions, the Qur'an presents a different kind of contemplation and thought to the worlds and recites transcendent concepts to human beings in the form of simple matters and with fluent expression.

One of the verses of the Holy Qur'an which has been under debate for centuries is Baqarah/104. According to Muslim exegetes, the above-mentioned verse prevented Muslims from using the term "Rāˁinā" and called on them to replace it with the term "ˀUnẓurnā". Although the exegetes have put forward seven ideas about the meaning of "Rāˁinā" and the reasons behind preventing Muslims from saying it, there are still some hidden aspects which require conducting new studies based upon new scientific approaches. That's why this study, considering the previously neglected linguistic-interreligious data, is going to provide a new analysis of the audience of the Qur'anic verse Baqarah/104 and the exact meaning of the term "Rāˁinā". This study proves that the Jews, being influenced by the teachings of the Old Testament, viewed the relations between "Prophet and the followers" as the relations between "shepherd and sheep". However, the Almighty God commanded the Jews to abandon the deeply-rooted metaphor of "shepherding". Therefore, the Qur'anic verse "Lā Taqūlū Rāˁinā wa Qūlū ˀUnẓurnā" called on the Jews to not only replace the term "Rāˁinā" with "ˀUnẓurnā", but to change the formulation of relations between Prophet and his followers.

The discussion of the appropriateness between the verses of the Qur'an has long been discussed among Qur'anic scholars and commentators, and several works have been presented in this regard. Saeed Hawi's view of thematic unity in the basis of interpretation in expressing the relationship and appropriateness of Quranic verses deserves to be evaluated and criticized. The two main pillars of his theory of thematic unity, one is the confinement of the current order of the suras in the Mus'haf and the other is the trust in the narrations regarding the four divisions of the Holy Qur'an into "Saba Tawal", "Ma'in", "Masani" and "Mufassal". Is.In this research, which is organized by descriptive and analytical methods, it was found that neither of the above two pillars is reliable; It is not certain that the order of the chapters in the current Mus'haf is forbidden, nor are the narrations of the quatrain division of the Qur'anic chapters in line with his purpose. In terms of method, his theory, which is based on the division of various clauses on the verses of the Qur'an with the focus on Surah Al-Baqarah, faces several challenges! In addition, his commentary has not been able to provide a pure and unique commentary based on this theory, so that the application of this theory in the basis of the commentary has not created a different commentary from previous commentaries.

The Holy Quran has used the "Enda" container with high used in its frequency to convey its meanings but in all, "prototypical meaning, this container encodesThe concept of "near" cases, the use of this word in the Holy Quran is not limited to this meaning by being placed in different contexts, offers new semantic domains. The word "Enda" in expanding its meaning in the Holy Quran and in association with words such as "allah" , "lord",…. Make the most important abstract and metaphysical categories in the word of God almighty understandable at the level of human perception. However, the lack of a correct understanding of God's purpose and the lack of attention to the context of the verses have caused some interpretive views to tend to similitude and embodiment. The present study has descriptively –analytically studies the semantic dimensions of the vessel "Enda" in the holy Quran. Some of the most important of them include divine Judgment, certainty of presence, divine attribution, closeness and zeal. In the end , it is concluded that by omitting the initial meaning of "Enda" which the physicality and limitation of the supreme being, other meaning do not contradict the intellect and revelatory teachings and will provide a correct reflection of abstract and non-sensory concepts to the audience.

Regarding to the mission of the commentators of the Holy Quran in expressing the meaning, interpretations and exegesis of the verses of the Holy Quran, in this study, views and ideas of those commentators regarding the expression and understanding of several verses of the Quran that have criticized the fundamental Christian doctrinal thoughts and ideas have been explored and evaluated. Explaining and assessing the views of various Quranic commentators on this subject can lead to a better understanding of these verses of the Holy Quran and clarify some ambiguities and questions about them; In addition, it introduces a range of critical views of the Christian faith that have received little attention, because despite some flaws, shortcomings, and inadequacies, many of the criticisms of the Quranic commentators are noteworthy and justifiable. In this research, drawing on various interpretations, and based on an analytical method, questions about verses such as An-Nisa:157, as well as Al-Ma'idah:17,73 and 116 have been investigated. Other criticisms of Quranic commentators on Christian teachings have been also examined.

Citing verse "( All )people are a single nation; so Allah raised prophets as bearers of good news and as warners, and He revealed with them the Book with truth, that it might judge between people in that in which they differed" (2:213), some scholars reject the prophecy of Adam and consider Noah (AS) as the first prophet of God. Because the first people lived in the same way and religion that they did not need a prophet (external argument) when unresolved differences arose with the rule of intellect judgement (internal argument), God began the raising of the prophets by sending Prophet Noah (AS). The verses “He has made plain to you of the religion what He enjoined upon Nuh and that which We have revealed to you” (42: 13) and “Surely We have revealed to you as We revealed to Nuh, and the prophets after him” as well as authentic hadiths explain it. The present study, while examining the reasons of this group of scholars, by reflecting on the verses of the Qur'an and studying the hadiths, has criticized and evaluated the prophethood of Adam Abu al-Bashar with the components proposed for the arising and prophethood of the prophets.

The Qur'an, as a divine text, is composed of interconnected semantic layers. These layers, while having semantic integrity, are "detailed" in word order; Accurate understanding of these layers requires linguistic tools to guide the audience to its deepest layers and guide them to the deepest layers and bring them closer to semantic integration.A symbol is a sign of something sacred and descended from worlds beyond man, which manifests itself in the context of words in order to establish a connection between meaning and understanding between man and these transcendental meanings.In this research, an attempt has been made to create a deep connection between the verses of God's news attributes and their deep meaning with the audience and commentators with the help of symbols in order to prevent the division of their opinions and personal relationship to God under these verses.The result is that the Holy Qur'an, as a book that descended from the realm of the kingdom and the soul of the soul, was presented in the form of human words and in proportion to her thoughts in the human vessel.Based on this category, some verses were revealed under the news attributes of God (face, eye, iodine, equator on the throne, soul, above, hearing, sight); Because it benefits from the same combination, it has tended to interpret commentators and philosophers differentlng

The first step in understanding Quranic concepts is to know the semantic core of words. In this regard, paying attention to historical etymology can help us to better understand it. A survey of the linguistic heritage of Muslims shows that some linguists have paid attention to this issue and have paid attention to its semantic core in Semitic languages in explaining the meaning of a word. The next step is to pay attention to the context and co-occurrences, which are of particular importance in the meaning system of the Holy Quran. In this regard, structural linguistics will stand out. In the present study, we use these two methods to identify the word "Rabbaniyon". The majority of commentators consider the root of this word to be "rabb" meaning the Lord, and have listed Al and Nun as superfluous or for the purpose of exaggeration and exaggeration. In the present study, we will defend the argument that this word was a loan word from Aramaic with the phonetic form of rabban (Rabban) and a nickname for scientists and many heads of Palestinian religious schools. In Ghaz language, professors and teachers of various sciences and not only religious sciences were called rabban. The structural semantics has not confirmed the opinion of the commentators who considered them to be the cause of the Torah and disconnected from other than God, rather, the "Rabbaniun" were blamed and reprimanded by God for not fulfilling the duty of forbidding evil.

Faith is the acknowledgment of the heart, which is expressed by verbal confession and the action of its effects and results. One of the most important and fundamental features of faith is the feature of increasing and decreasing it, which according to some Muslim theologians is an inherent attribute of the truth of faith, and for others it is a attribute related to deviations and excesses on the principle of faith.Those who consider the increase and decrease of faith as an intrinsic feature of faith, accept this change both in the field of elements contained in the nature of faith, and in the field of sayings and practices of faith as its deviations and consequences. The present article examines the nature of faith and the factors of its increase and decrease from the perspective of the Qur'an and hadiths with a descriptive-analytical method.These factors are examined in two types of epistemological factors and moral-behavioral factors. Epistemological factors increase faith; Certain certainty and suspicion, and in contrast, the factors that reduce faith are; Ignorance and ignorance and relying on ignorant suspicion have been introduced and then the moral-behavioral factors of increasing and decreasing faith have been studied.Examining the role of epistemological factors in faith, it is proved that in addition to theoretical certainty as well as psychological or intuitive certainty, wise suspicion can also play an important role in human belief and both increase and decrease elements for faith.

The Phrase "Sabbiḥ bi-ḥamdi rabbik" (Glory be to God) and the concept of "Tasbiḥ bi-ḥamd" (glorifying God) have been repeated many times in the Holy Qur'an, and this repetition shows its high importance in the Qur'anic attitude and character. The question of the meaning of Tasbiḥ bi Ḥamd has been always considered by scholars and commentators and various answers have been provided for it. What has been said about this Qur'anic statement is mainly based on presuppositions in theology and the subject of divine attributes, and so far this concept has not been discussed from a historical and semantic perspective. This research based on the method of Etymology and using the data of Semitic languages and Bible, has reviewed the background of Tasbiḥ and Ḥamd and through this has re-read the meaning of Tasbiḥ bi Ḥamd in the Holy Quran. As a result, it was found that Ḥamd in this phrase does not mean praise, but the meaning of desire and love, and Tasbiḥ bi-ḥamd indicates a kind of praise based on lovemaking.

Axis 'consort' or the 'coming together' words, one of the linguistic signs that a constructive role in shaping the language plays. Article "Nzl" is one of the most frequent Quranic words, nearly four times in the Qur'an used. The difference in the meaning of the word "ejaculate" and "discount" offered divergent views among commentators, some differences in the meaning of "sudden revelation and gradual" and the "multiplicity of revelation" consider the Quran; But due to the settlement of these terms, it becomes clear that such views are not consistent with the context of the verses, and long linguists such views because Asymmetry and coordination with the verses, were wrong because the meanings of words Koran, unaware of the context of internal and external signs, it is possible So in this paper, which is a descriptive analysis of the semantic difference between emantics "axis consort" has been studied and achieved show, The word "Enzal" consort with words and concepts, that of "common descent" and general situations, without dedicating a person or a specific set implies, but the word "Tanzel" in the context of the verses on "special Descending "for an individual or a particular set of states or implies certain And emphasize, exaggerate the extent of ejaculation means more than words can convey, and the word discount with certain concepts, such as landing mercy, "Ghaith," "recognition and measurement of affairs", "does the Qur'an to the Prophet " And "signs of introvert and extrovert devoted to God," it is settled.

AbstractDespite the effectiveness of the method of interpreting the Qur'an to the Qur'an for all chapters of the Qur'an, the use of this method of interpretation is more important due to ambiguities in some chapters and verses such as Surah Fatah. For example, the order of revelation of the two surahs of Fath and Ma'idah, the thematic and lexical similarities of the two surahs, will be an example of different concepts and interpretations of the verses of this surah. The general theme of the surah about the divine conquest and grace resulting from it is the behavior of the hypocrites, the polytheists and those exempt from war, the description of the Prophet and his followers. By examining and stating the Qur'anic reasons and narrations, it will be clear that in addition to covering the events of the conquest of Mecca, this surah speaks of serious concepts such as the introduction of the province and explaining the behavior and consequences of its proponents and opponents. This argument is based on evidences such as the revelation of Surah Fatah before Surah Ma'idah, the similarity of the content between the verses of these two types, the existence of the good news of Ghaffar Zanab Nabi, Nasr Aziz, talking about the hypocrites and the immortality of Islam and finally drawing the face of the Holy Prophet and his companions. He is in the Qur'an, the Bible and the Torah;Keywords: Surah Fatah, Peace of Hudaybiyyah, Conquest of Mecca, Amir al-Mu'minin Province.