LINGUISTIC RESEARCH IN THE HOLY QURAN
Year:2020 | Volume:9 | Issue:1 (17) |Papers Count:7

The Qur'anic root ‘ " أ-ن-ث "( Female) and its Derivatives have an important effect on the semantic Meaning of the Sexual Attitude in the Holy Qur'an and therefore, exploring its meaning can be important and useful in solving gender issues. In the lexical and interpretive sources, there is a kind of semantic connection between female and weakness because they consider the Qur'anic root "-أ-ن ثas a unit root. It is sometimes explicitly spoken and often implied. In the present study, it is attempted to applying historical semantics, especially recognition of the process of meaning construction and the typology of meaning construction to investigate the relationship between female gender and weakness by study the root and then evaluating the justification of this relationship. The result of the research is that the connection between these two meanings is the result of an ancient verbal sharing in the Semitic and the history of knowing the two meanings are related in terms of spiritual communion is related to the Islamic period and about two centuries after the Holy Quran was revealed. On this basis, its Quranic applications cannot be understood with this later link and the established communication cannot attribute to the meaning system of the Holy Qur'an.

In dictionaries, there are three pivotal meanings for the root of “ Kdhm” in such a way that one can be able to establish a connection between its meaning on the one hand and all its uses in the Holy Koran, Hadith as well as the poems of the poets who were close to the time of the Koran development on the other hand: "Not showing anger or grief ", "forbearance" as well as "holding within inside for not being shown” . The present article studies the validity of these meanings in Koranic usages, showing that each of these meanings is faced with some defects in the position of the central meaning of the root. The current research is based on the relationship between concepts in the context of the verses of the Holy Koran as a coherent text without considering the necessity of the existence of a central meaning for the root of the word. Studying the concept of "action" in all six contexts of the verses of the Koran clarifies that the meaning of “ action to change the difficult and undesirable situation and turn it into a favorable situation” can be considered as the central meaning of the root of Kdhm. Based on this, Kadhem is the person who tries to shift his harsh conditions towards a desirable one, and Makdhum is a person who is saved from an undesirable situation by another person. In addition to the verses of the Holy Koran, this central meaning in the prophetic sayings and poems of the poets close to the time of the revelation of the Koran gives a compatible and acceptable meaning.

Due to the differences in the verbal and cognitive infrastructures of the two languages, part of the meaning is sometimes lost in the translation process and in the construction of information some of the transformative syntactic structures occur. Employment in the Arabic language is one of the structures that imply a communicative meaning rather than a propositional meaning, and is associated with some sort of semantic emphasis or contrast because of the way the costructs are arranged. Surveying construction information of “ Eshteghal” and How to transfer its semantic layers to the target language in translation is necessary. For this, the present study seeks first to investigate "the effect of lexical arrangement of “ Eshteghal” on sentence information construction and its change in the translation process, then to study the translation strategies of this construction in the Holy Quran. The results of this research show that in the process of transferring Eshteghal information construction as a marked structure through translation, significant changes occur and Persian language, despite the free lexical arrangement, is faced with restrictions for transmitting semantic layers of “ Eshteghal” . It is possible to reflect the emphasis on Eshteghal information in conversational Persian, but in the official Persian language, due to the structural features of the language, the marking of this marked structure is reduced, especially in the initiator quenching mode, which should be considered impossible to translate its semantic layers into Persian.

Conceptual metaphors have their roots in cognitive linguistics. Their function is marking abstract concepts and their hidden meaning using building elements. Time is amongst the frequent, abstract concepts in the Holy Quran. In fact, the concepts of the holy book correspond to its ideational structure. So, investigating the way time is reflected in terms of the guidance of man, which is the purpose of the book, would be significant. The research is a descriptive-analytical one using library resources to explicit conceptual metaphors of time nouns. It was found that time can be categorized into four macro metaphorical models with themes of hereafter, pointing the exact time of praying, and taking lesson from lapse of time. The macro metaphor models framed based on place and movement were the most frequent ones. It is worth mentioning that space, things, departure, movement, and live being as source domains were considered as the target domain. In this metaphorical conceptualization, such elements of spaces were used as directionality characteristics, farness, nearness, the in or out space, and wideness, as well as mobility, and live beings’ characteristics or human moods such as rebellion, fear, etc.

Semantic science in the search for meaning has a profound relationship with translation science and is one of the methods to review and criticize translation. The present article is an attempt to study the semantic frames of the verb “ Absara” (beholding) in the Quranic verses of the Holy Quran and their Persian translation according to the Fillmore's semantic meanings theory (Ansarian, Fooladvand, Khorramshahi & Makarem shirazi). In the Quranic examples under research, the verb “ Absara” (beholding) has a visual-perceptual semantic frame as the central semantic frame and six cognitive formats of seeing, looking, understanding, thinking, illuminating, and discerning that its primary basis is seeing with eyes on the head. The outcome of the research shows that the translators were unanimous in three semantic formats (seeing, illuminating & looking) and paid attention to the context of the verse in which the verb is used. But in the semantic format of "understanding" and "discerning, " none of them carefully considered the context of the verse. And only Khorramshahi translated correctly the semantic form of thinking based on Syntagmatic Relationships.

The word Rabbaniyyun in the glorious Quran is one of the words that various and different analysis has been accomplished about its meaning and verbal structure. The famous opinion among the exegeses and wordresearchers is that the word is originated from “ rabb” meaning possessor or as the name refers to God Almighty. The word Rabbaniyy has been used three times in the Holy Qur'an, which in its two uses was associated with the word ahbar, which was a group of Jewish scholars. In this essay after having quoted some statements on the meaning of this word and its lexical structure expressed in the lexical and exegetic books, a rethink has been made about the meaning of this word and its lexical structure and it has been shown that where the word is located next to the word ahbar, contrary to the common imagination, it is not derived from the root of “ rabb” as the name referring to God Almighty and the main root of the word is the semitic and afroasiatic word (rab) meaning "big", and the word Rabbaniyyun refers to a group of Jewish elders and it is an intermingled and a borrowed word.

The linguistic context of words has always played an important role in the analysis of verses. Qur'anic scholars and commentators first consider the meaning of words in interpretation but in some cases, neglecting the relationship between the word and the meaning and not paying attention to the conditions of the speaker and the audience, fails to accurately explain the meaning of a verse or vocabulary or adds to the ambiguity. The commentators say different and ambiguous following the Moses' speech in the verse "wa ana minaḍ ḍ ā llī n" (suruh shuera': 20). Some meanings said are: Bewilderment and misunderstanding, ignorance means foolishness, forgetfulness. In these meanings, the relation between word and meaning and the kind of semantic implication is not clear. The present study seeks to explore the linguistic context such as the core of the meaning of the word "ḍ ḍ all" and the relation between word and its meaning in the above verse. We use other signs, such as the condition of the speaker and the audience to clarify the meaning of the verse and provide an analytical explanation of it.