LINGUISTIC RESEARCH IN THE HOLY QURAN
Year:2017 | Volume:6 | Issue:1 (11) |Papers Count:14

A discourse holding signs and concepts systems grows hidden elements in itself which in a general context, it produces new concepts through systematic signs. These elements always take steps to induce the messages of the text to make the discourse believable to the audience and in some cases, rise their powerful emotions appropriate idea logic beliefs and social norms. Among these important elements are pro-discourses or halo discourse that through presence in the heart of a discourse, supports it so that in this way, the discourse can sound justified in the subject of being justifiable. Considering the literal and religious texts such as Quran that holds important linguistics, fluency and sign techniques, it can be understood that in this text, anti-discourse, like supportive umbrellas on behalf of the powerful creator of this great work help the audience to understand most of the main lessons and value concepts of discourse in internal spaces. To show such a feature in Quran, this study analyzes and explains the pro-discourses in Surah Kahf. The method of research is analytic based on the main characteristics of the pro-discourse. The results of the research show that the verse includes some meaning features of the pro-discourse such as objectivity through developing discourse and narration, reference of pronoun, foregrounding through archetype, deviation of norms, allegory, and appropriate use of constituent and controller and componentized pro-discourse.

Etymology, by creating historical look at the changes of words and their meanings in ancient languages as well as trying to understand its logic, is one of the most important branches of diachronic linguistics. This is also the most important method for correcting the viewpoints of philologists in homonymy or polysemy and has a key role to realize the real and figurative meaning of Koranic words.The science of etymology doesn’t let the researchers of other fields of humanities such as Koranic ones to study in this area as the field needs to find the root of the words in the mostancient languages as well as the formation of words structure which itself requires learning the ancient languages and familiarity with phonetics, borrowing, morphological changes as well as semantic changes and complicated analyses. Research ahead as a case study analyzed the term ' inheritance' through the etymological methods and investigated that through ancient Semitic languages as the Akkadian, Assyrian, Hebrew, Syrian, and Ethiopic.It also shows that different meanings of the root "و ر ث " enjoys a semantic comprehension and the existing dominant discourse in the interpretations introduces the read meaning of the word as “dead stick” with theological semantic load and considers other meanings in the heritance as synecdoche is not accurate.

The current study attempts to analyze and investigate the theory of aesthetics which is an instance various methods and schools in the area of Quran interpretation and believes the peak of reading text is obtained by maximizing its semantic aspects. The necessity of the discussion is due to the possibility of making a variety of interpretations out of Quran, regarding the special characteristics of the text. The most important critical view toward this theory is ignoring the author’s intention as well as signal free playing with the text. Hence the theory has no place in the Koranic interpretations. The research which has been done through a descriptiveanalytic method along with collecting documented data attempts to prove textual linguistic requirements as well as the peculiarities of the text via the theory of “hyponimic intentionalism and moderate mentalism.”.

One of the criteria proposed in the exegetic texts of the first Islamic centuries for preference of one reading to others is "Common Reading".Some of the contemporary scholars, accusing famous readings of not referring back to the Prophet, consider the Ħafṣ transmission of ʽĀṣim' s reading as the Common Reading. Studying the exegetic texts of the first Islamic centuries and especially Maǰāz al-Qurʼān of Abū ʽUbayda Maʽmar ibn Muthannā (d.210 or 211) as the most important reflection of Quran studies in the 2nd century, we concluded that firstly "Common Reading" is the one that is recited by the majority of Muslims and not necessarily by the authorities of this discipline, and secondly, not necessarily does it conform to the Ħafṣtransmission and therefore this transmission doesn’t enjoy preference to other readings in this respect. Moreover it is recommended to investigate this preference like other preferences in each letter of the disputed cases of Qurʼānic readings separately.

Quran is the divine rope, the safty-giving tool and the ultimate word of God.God has been promised by His servants to do in the way the Holy Quran has asked. To act upon the recommendations of the Holy Book would be possible when its meanings realization is possible too. Understanding of the exact meaning of the Holy Quran, like any other meaningful text, primarily requires decoding the words arranged together as the chain rings. For the same reason, the present study, regarding the uses of the Koranic word“Salah” and its mere investigation in the Holy Quran as well as the ignorant poem, has discussed the semantic evolution of it in the semitic languages such as Arabic. Then it has discussed the origin as well as the etymology of the word. In addition, some interpretational approaches have also been proposed. Finally, regarding the corresponding meanings of the word, 5 sections will be proposed as follows: "To desire crave and attention, ' ' Eulogy and praise", "To worship for prayer", "Obedience" and "Entry and attendance". The concept of attendance and flexibility is common among all the derivatives of the word such as Tasliyah and Eqame Salah.

Interpretive narrations are considered the most important source of understanding Ahl-Al-Bayt out of the Holy Quran. Ahl-Al-Bayt are those who enjoy a special status as authentic interpreters of the Holy Quran. In this study, investigating the word-based narrations in interpreting Quran or the lexical ones as stated in Osul-E Kafi as a statistic case, we have analyzed the semantic aspects of these narrations as well as the methodology of the lexical interpretation of Ahl-Al-Bayt. The current article has been shaped around the method of content analysis. The investigation of the narrations shows that besides the content validation of the narrations, the method used by Ahl-Al-Bayt in lexical explanation is different from that of lexicalists and dictionaries because the immaculate have discussed some aspects other than the mere semantics of words. The aspects, the semantic Koranic aspects of which on the basis of divine realization is more considerable than the lexical explanation of linguists.

Although some Koranic words are not considered strange, they need to be examined both accurately and comprehensively due to being used in meanings as well as different interpretations. The word “Sultan” is such a case. As the word has been used too times in the Koranic signs (37 times), there are disagreements about some uses of its concepts and interpretations (Nesa/53. Room/35. Qesas/35.Esra/86. Al-Rahman/33.Haqah/28-29). This research has examined literal meaning of Sultan based on lexicalists’ view, investigating the historical evolution of the word usage from the Pre-Islamic period up to the period when it was used as a nickname for specific emperors. Then different uses of the word in the Koranic signs have been discussed. Taking the critical approach into consideration, the interpreters’ views about the word meanings and senses have been compared.As a result, the word “Sultan” in the Holy Quran has been used within the two general areas of meaning: “argument” and “power”, each of which contains other relevant senses such“excuse and pretext”, “good excuse”, “miracle” as well as “any dominance, superiority, influence and freedom of action”.

The method of structural interpretation as a modern interpretation method explores the relationships and concepts among signs in the light of the intention of Surah. Some are dubious about the foundation of this method as they believe that this method shows a cohesive profile of the signs, not being capable of clarifying the meaning of the signs like other methods such as Quran to Quran interpretation, rational or narrative interpretation and so on. This research, emphasizing the structural interpretation method, aims to show the application of the method in understanding the difficult signs of Surah Baqarah. Using such a method shows that by paying attention to the structure as well as register of the signs, one can gain a logical and clear meaning of them. Surah Baqarah aims to show the way Muslims interacted with the Jewish. The Holy Quran introduces itself as the authority of Torah. In order to understand its signs, it is suggested that one pay attention to the Jewish beliefs, because in this surah God Has talked to the Jewish as His direct and indirect addresses many times.Paying attention to the history of some words or concepts in this surah such as“Ra’ena”, “Masajed Allah”, “Yataxabatah” as well as their location in the surah can be effective in understanding these signs and solving interpretive problems.

According to some interpreters and Koranic researchers’ views, sign 3 in Surah Maedeh is not in semantic harmony with the preceding and following signs. Such disharmony is mostly due to the kind of attitude towards the Koranic texts in which the texts has been taken into consideration according to the common rules of tradition as well as the syntagmatic and paradigmatic relations. However, by changing that attitude as well as skipping the syntagmatic order, the sign can be defined within a particular mechanism, emphasizing there: the situation of descending Maedeh and its relevance to the preceding Surah which specially expresses such significant issues as prophets’ invitation, lack of difference among them, people of the Book’s beliefs and reactions especially Jewish ones, a list of lawful and unlawful decrees, people’s covenant especiallythat of Bani Israel as well as hypocrites secret activities in the Islamic communities. Moreover, some indications such as convergent words, parallel structures as well as repetition patterns in the Surah denote the important issue “guardianship”, the issue according to the Shiite’s narrations, based on which the religion was completed with and as a result of which unbeliever became hopeless, those unbelievers who were of the people of the Book and the hypocrites’collaborators. They broke their promise and deviated the divine decrees, being of the Prophet Muhammad’s enemies. Signs 55, 56, and 67 of the Surah denote their enmity especially after the formal announcement of Imam Ali’s guardianship on Ghadeer Day. Their hopelessness was due to the fact that Islam would prevent their promise-breaking with the power of guardianship.

The distinction between traditional theories and cognitive semantics theory in the study of personification of objects and phenomena is that in the former this process is a linguistic one though in the latter, it is a conceptual process and a kind of ontological metaphor. Furthermore, in Cognitive semantics, the cognitive mechanism of personification and the relevant conceptual mappings are accounted for both extensively and in great detail.Considering the second approach to personification-that is, cognitive metaphor theory, this paper tries to have a linguistic analysis of abstract/non-human concepts' personification in the Holy Qura’n. The main research question is which non-human concepts of Quran are expressed with meaning components of HUMAN. Moreover, how a unique model can be found to explain the conceptual relations of Human/non-human in the language of Quran. The research data include all Qur' anic expressions of the Holy Quran in which, according to the principles of Lakoff-Johnson' s cognitive theory (1980), some non-human phenomena are conceptualized as human. The research findings show that to express some of its abstract religious concepts, Qura’n language has used concrete concept of HUMAN or PERSON. Moreover, in all NON-HUMAN AS HUMAN conceptualizations, the data confirm the principles of Cognitive Metaphor Theory.

There are several Suras in the Holy Quran in which dialogic verses are discussed. However, by carrying out a research in this divine text, we come to the realization that most of the verses concerned with dialogue are cited within the texts of Surah Al-A’raf. Interlocutors in this Surah are very diverse: sometimes there is a dialogue between the prophets and their nation, sometimes between God Almighty and the prophets, or sometimes between God Almighty and Adam or Satan. The current paper is divided into two parts: 1- The dialogue between God Almighty and Adam (PBUH) and the angels, and the dialogue between the people of Paradise and the Hell, 2- The dialogue between the prophets and their people and God. The author of the present article aims to answer this question: which are the widely used morphological, syntactic and lexical issues cited in the verses of Surah Al-A’raf? In addition, the secret behind the similarities and differences of the lexicons in Koranic dialogues is investigated. Finally, we found that morphological and syntactic evidence used in these verses is the most important morphological and syntactic evidence each of which can be discussed as documentary evidence of the Qur' an in the morphological and syntactic books, and also we realized that the lexical similarities and differences in Qur’anic dialogues revolve around the content and theme of the verse. Inductive-descriptive-analytic procedure on the basis of the ordering of the verses in Surah Al-Aeraf has been used.

Apposition is an artistic, rhetoric and aesthetic phenomenon that is based on dialectic collocation of contradictions. This feature is like distinct rhetoric in Quran that literary metaphors and beauty ingredients in all or some cases are coordinated with eloquence and fluency. This explains meaning and fluent understanding for the audience. Therefore the expression glory of Koranic texts is not limited to picture, eloquence or informing, but it manifests apart from these things as what embodied in opposition in order style.Accordingly, this study has tried to review and analyze the contrastive order of thewords “Arz and Sama”, (Earth and Sky), in Koranic discourse with consideration of cohesion theory in Halliday Systemic-Functional Linguistics. And through the provision of Linguistic-Stylic analysis of changing the arrangement style of these words, explains its role as a balance and semantic cohesion factor in Koranic genre. The research has been done through descriptive and analytical methods showing that the opposite collocation and so on, as appropriate, affect the beauty, cohesion and conceptual sequence of the text. Also Stylistic change in the opposite arrangementof the words ‘Arz and Sama’ is a combining problem that is justified by exploring the intertextual factors such as context of situation.Explaining stylistic changes in verses about topic and comment of these two words and changes from single to plural for ‘Sama’, with the review of situational context, is a scientific issue and it is a creative use of language solutions for cohesion with the concept of macro texture.

Syntagmatic and paradigmatic relationships, as the linguists such as Roman Jacobson pointed out from the beginning, make the foundation of language.Hence through identifying the semantic components of a particular word and examining the syntagmatic and paradigmatic relationships, the word uses can be extensively determined. In this way, the syntagmatic and paradigmatic items of the word are determined. On the basis of the semantic components of the word “Imam”, one of the most important words in the Holy Quran, the occurrence frequency of which is 12, is used in sign 12 of Surah “Yasin”. Regarding the investigations, it can be said that what is established in the meaning of “Imam” is the rank of God’s science which is related to the divine action and want. It is kept in the hidden world. The presence of Imam makes God’s words join together. It is a comprehensive version of the divine names. Imam is the perfect sign of God. The denotative meaning of such a great sign is nothing but obtaining monotheism. For the same reason, knowing Imam is considered the complement of God’s monotheism.

Locative prepositions are considered the rich source of understanding and interpreting Quran methodologically. The present study, focusing on the preposition “? an” which is one of the most useful prepositions in Quran, aims to analyze the meanings of the preposition as well as the way it has been extended based on the rules and principles of meaning extension within the cognitive semantic framework. To do this, different uses of “? an” has been studied. Having reviewed the theoretical foundations such as recognition of trajector, landmark as well as the conceptual network of meanings related to prototypes, we introduced the focal meaning of the preposition and the way it has been extended in Koranic expressions. Then we have proposed some rules such as mapping, active domain and semantic dynamism, each of which includes some other components playing a part in its meaning extension.