Stylistic Studies of the Holy Quran
Year:2022 | Volume:6 | Issue:1 (پیاپی 10)|Papers Count:10

Metaphor in literary and religious discourse is a dynamic tool for organizing abstract concepts. Conceptual metaphor, which is a new approach in cognitive linguistics, plays a significant role in explaining and clarifying texts, especially religious texts. The application of this theory in cognitive stylistics and analysis of literary and religious texts can be useful. Since the language of religion is a metaphorical language, conceptual metaphors have many functions in it. Conceptual metaphors, which are structural, ontological (existential) and directional, have been studied by many researchers. In this research, we aim to analyze the ontological metaphors of the Day of Judgment in Part thirty of the Holy Quran based on the descriptive-analytical method and answer these questions whether ontological metaphors as a cognitive process for Does the expression of the abstract concept of resurrection have an effective presence in the 30th part of the Holy Quran? What axes are included in the maps of the conceptual domain of Qayamat? The findings show that ontological metaphors to express the abstract concept of resurrection have a significant presence in the third part and the names of the conceptual domain of resurrection have various axes.

One of the most fundamental concepts in the Holy Quran is the subject of guidance and misguidance. Among the stylistic features of this group of verses is the association of the letter "Ala" with the concept of guidance (Ala Hodan) and the letter "fi" with the concept of misguidance (fi dhalalen). The intellectual level of the use of these letters with the mentioned concepts sheds light on a part of the expressive miracle of the guiding verses of the Holy Quran.Analysis of the meanings of the letters Ala and Fi along with their compatibility with the concepts of guidance and misguidance in the Qur'an shows that the Qur'an considers the wise believers as those who ride on a horse and move in a path, governing their living conditions and destiny. So that these people will advance in the path of guidance with power and dominance and will eventually reach their destination. In the face of the polytheists and infidels, they will be immersed in worldly life and immersed in darkness and the toy of Satan and worldly life, and they will fail in the end.People who are "guided" (Ala Hodan) have a "source of internal control". They are responsible for their actions and lives, are less affected by the opinions of others and external stimuli, perform better in their jobs and responsibilities, and tend to maintain their mental and physical health. Unlike misguided people who have an "external source of control", they see external factors as involved in their success or failure and are less inclined to take responsibility.

The Qur'an is so advanced in rhetoric, eloquence, firmness of speech, expressiveness of expression, many innovations in the field of teachings and rules and other features that it is far from the reach of humanity And this miracle is eternal and eternal. One of the gaps in the research of miracles of the Holy Quran is the Surahology of Miracles. Considering that the border of the miracle of the Qur'an is a surah, it is necessary to identify the miraculous aspects of all the surahs of the Qur'an. In this article, as a case study, Surah Takwir has been selected and its expressive miracle has been studied. The question is, in terms of expression, what dimensions and subtleties does Surah Takwir contain that made it a miracle? Literary and linguistic studies in Surah Takwir show that this Surah is in four important axes of expressing miracles And it has many subtleties and subtleties that have taken it beyond the level of human speech: Coherence, word choice, music and illustration. This form of expression, along with the meanings of its miracles in the scientific and unseen dimension, plays a divine piece that human beings cannot oppose.

Asim is one of the readers of the Quran in the second Islamic century and Hafs is one of his narrators.In current century, reading of Hafs from Asim has become the most common reading among Muslims but this reading, with all its importance and popularity, is not free from some grammatical and morphological doubts. Some examples of grammatical problems in this reading which have provoked the objection of a group of grammar scholars, are as follows:1-"Baynakom" in Surah al-An'am2-"La Nokazziba" in Surah Al-An'am3-"Fa Atalia" in Surah Al-Ghafir4- "Qilihi" in Surah Az-Zukhruf.5-"Arbao" in Surah An-Nur6-"La yahsabanna" in Surah Al-Anfal7-"Lamma" in Surah At-TariqMoreover, These examples have been criticized according to the morphological rules:1-"Qarna" in Surah Al-Ahzab2-"Soedu" in Surah Hud3-"Thummalyaqta'a" in Surah Al-HajjThe present research aims to show the importance of grammatical and morphological rules in criticism of some aspects of the reading of Hafs from Asim by examining the above ten examples. Based on this, it becomes clear that the reading of Hafs cannot be considered beyond criticism.

One of the important and needed sources of commentators in interpreting the verses of the Qur'an is dictionary books and one can find among the dictionary books of the fourth century A.H, the valuable book of Ragheb Esfahani's contents. He pointed out that it has always been considered by commentators such as Allameh Tabatabai. This article intends to examine the views and opinions of Allameh Tabatabai regarding the words of Ragheb Esfahani; in the words Wali, Asm, Qahr, Wajh, Ijtaba, Sanam and their derivatives in the surahs of Ma'idah and An'am in a descriptive-analytical way and by collecting information in a library method. Using this source, following the interpretation of some verses, he has first fully explained the meaning of the word presented by Ragheb Esfahani; and in some words, the views of Ragheb Esfahani; Has not accepted and finally has corrected and criticized, completed and given a full description of the word.

Accurate understanding of texts, especially the miraculous text of the Holy Quran, requires deciphering the words and instruments that make up the chain of speech, which, due to insufficient attention, has led to a misunderstanding of the meaning of the verses and the slip of many Persian translations of the Quran. Is. There are tools in the Holy Qur'an that require careful translation and translation, and have different semantic meanings in different contexts and contexts. This research uses a descriptive-analytical method to translate the devices "tall, lord, short" due to the importance of recognizing their semantic meanings, which sometimes have a conflict between their semantic aspects, and inaccuracy in correctly recognizing these meanings leads to deviation from revelatory purposes. , Which show the results; Most of the tools have not been correctly identified and translated, and in many places, both the commentators' point of view and these tools have been ignored. The most slip is in the translation of "Qad" and "Rabb" and the least slip is in the translation of "Kam".Keywords: Holy Quran Translation, Translation Criticism, Reduction and Duplication Tools, Qad, Robba, Kam

Rawz al-jinan and rawh al-janan, written by Abu al-Futuh Razi, is one of the most important Persian interpretations of the sixth century A.H that has been researched in various aspects and angles, including theological, doctrinal, jurisprudential and lexical issues as well as the writing style of the work and its prose and the translation of the Quran. Despite this fact, rhetorical issues, especially semantics and Quranic rhyme, have not received much attention in aforementioned interpretation from scholars in the field of the Quran and rhetoric. ‘Repetition’, considered as one of the important Quranic styles and one of the topics of semantics, constitutes the subject of this article. In this article, the authors have attempted to explore and explain the style ‘repetition’ in aforementioned interpretation in a descriptive-analytical and library manner. To do this, after having introduced aforementioned style from a lexical and idiomatic point of view et mentioned different types of ‘repetition’, les authors examined its place in this interpretation and they came to the conclusion that Abu al-Futuh focused on the method ‘repetition’ and that he explained its functions, implications and concepts and that he justified its different uses in the Quran, which can be a basis for further research on his points of view and rhetoric ideas. In addition to being influenced by other researchers and commentators.

Surah Hajj is the twenty-second Madani Surah of the Quran which explains the principles of religion in detail and some of the branches of religion in brief. The explanation of some moral values ​​such as submission to God, continuous piety, righteous action and divine help are also among the other topics of this surah. Since in Surah Hajj, moral propositions are found in both news and essay forms. The essay sentences of this surah about ethics, including essays; in the form of command, prohibition, request, and wish, and non-demand constructions, which are often expressed in the form of conditional sentences. This article, using the method of the library, aims to explain that the compositional propositions of this surah, like the news propositions, are meaningful and carry high moral messages for the audience, and the knowledge of these matters, according to the verses of the divine book, is the basis of growth and excellence that will flourish in man. The meaning of the moral sentences of these verses was determined using in-text and extra-textual evidence, including belief in God's promises, reasoning and judgment of reason, ontology and anthropology, etc.

The rhetorical and syntactic subtleties in the verses of the Holy Quran, including the miraculous aspects of this book, have long been of interest to scholars of Quranic sciences. One of the rhetorical topics of the Holy Qur'an is stylistics, which, by using the achievements of rhetoric and syntax, examines the stylistic effects in the Holy Qur'an. The present research, with descriptive-analytical method and based on the criteria of stylistics, has investigated the stylistic beauty of Surah Noah on two rhetorical (traditional and new) and syntactic levels and tries to show what elegance In Surah Nuh, similes, metaphors, metaphors, and irony, as well as syntactical deviations, which are among the outstanding stylistic features of this surah, have been used. Therefore, by applying these features in accordance with the concepts and themes in the Surah, he realized the rhetorical subtleties and syntactic features of the verses, which is a sign of the unique style of this blessed Surah. The results of the research indicate that in this surah, in the most eloquent way and according to the situation of the audience, all kinds of syntactic and rhetorical deviations (traditional and new rhetoric) have been used, and in terms of syntactic structures, according to the situation and status of the sentences. Proportionately short and long have been used, and because of the special order that prevails in this surah, the sentences are syntactically continuous.

the transition from structuralism and entering the semiotic stage shows that the meaning is plural and multiplicative, not pre-determined and also is without a fence that provides the opportunity to read multiple and dynamic readings in discourses . due to the fact that semiotics is exclusively done through explaining the aspects of the signs text , it can be a suitable tool for studying religious discourse . therefore , in this paper, ", has been chosen , one of the challenging discourses in the Holy Qur'an under the title of "Sura of the Monafiqun , to understand the formation structures of the production and perception of meaning, , the techniques they try to hide their true face and the strategies of the holy quran to reveal their true face. the research method is descriptive - analytical based on the semiotics tool. The results of the results of the relations between signs of Surat al-Monafiqun show that hypocrites used different strategies and methods for hypocrisy, the most important of which is the emotionalization of the discourse space. in addition, the Holy Quran always chooses the signs of challenge, contradiction, opposition, and change in front of the signs of the hypocrites, to guide the emotional flow which was created by the hypocrites to recognition and recognize their true faces .