LINGUISTIC RESEARCH IN THE HOLY QURAN
Year:2019 | Volume:7 | Issue:2 (14) |Papers Count:10

The Cognitive Semantics tries to examine meaning by relying on cognition; i. e. information processing in the human brain. In cognitive semantics, all language concepts are categorized. One of the important language issues that can be studied by relying on cognitive semantics are conjunctions in Arabic, and especially in the Holy Quran. In cognitive semantics, vocabularies, especially the conjunctions, have a central meaning that can be seen in the subjective meaning of the letter as well. Accordingly, many of the subjective meanings are somehow tied to the central meaning and the semantic network is formed. Based on this fact, the use of a particular letter in the words can be conceptualized regarding the situation, especially in the Qur'anic texts. The word “ Thumma” is one of the most widely used letters among the Arabic conjunctions which has been mentioned 338 times in the Holy Qur'an. By descriptive-analytical method and based on radial network of “ Thumma” meaning, this article has concluded that the main meaning of “ Thumma” in the Holy Quran is the junction between the words and the subjective meaning includes chronological order, ascending relationship between two cognate events, descending relationship between two cognate events and the disparity between the two.

Cognitive semantics, as a branch of cognitive linguistics, is trying to connect between words and mental concepts via replicating humans’ physical actions and body members. From among methods that cognitive semantics has focused on are the metaphorical extension of certain meanings of words; and the presentation of image schemas for the perception of hidden abstract concepts in the words’ semantic domain within the language-speech context. The Holy Quran, a literary – cultural wonderwork that it has been sent on Prophet Mohammad of Islam for guiding mankind in the main direction of creation, is reminding important points on the great day of Resurrection via different methods of expression. This research paper aims to disclose the hidden pure beauty in its conceptual sentence and clauses using descriptive – analytic method and show kinds of image schemas about “ Doomsday” concept. The resolution of this study indicates that the expression of mental concepts using human physical interaction with the phenomena in the outside world expands the semantic range of the words. This means that the audience will be able to decipher complex meanings with regard to the syntagmatic connexion of the lexicon in the language-speech texture.

Pragmatics is one of interdisciplinary knowledge that its purpose is to consider the mechanism of the relation of structure and elements of a text for better understanding of the process of semantic development and hidden meanings of it. Dialogue is one of the elements of any narrative text which plays a basic role in creating and transferring the meaning of the text. Accordingly, in this investigation the dialogues of Yousef (A. S) narrated in the Quran have been inspected by descriptive-analytical method based on Grice’ s theory of rule conversation to understand how cooperative principal has been applied or flouted in this narrative and what the impact of these flouts on the generation of the narrative meaning is. The results of the research indicate that in 84 verses which including the element of conversation in this narrative, rule of conversation has been flouted 71 times by one or both sides of the dialogue. Maximum flouting is in the quantity principle with 34 cases and then in the quality principles with 17 cases and the relation and the manner with 8 cases. It was also found that much of the semantic burden of the narration and mental image resulted from the main characters in the reader’ s view is subject to the intentional repetition of violations of the rules of conversation with particular motivations during the conversations.

The Soul is the key word in the field of anthropology hence, it has been a long-standing interest in verbal, mystical, interpretive and narrative schools. This research uses the semantic method to explain the concept of The Soul and extract its semantic components from the Holy Qur’ an. Because semantics, for the sake of analytical and precise look at the text, is a useful method of achieving the true meaning of the word. By examining the word "Soul" with the concurrency approach, it became clear that the Soul was on the adjective axis with the concepts of a single Soul, Soul in (complete) rest and satisfaction, the reproachful soul and the evil soul, and based on the companionship of verbal with verbs of oppression, gain, duty, death and punishment, and replaced based on the substitution with the words of the person, the heart and the hand in a semantic range. Therefore, the soul of the human is a superior fact/ truth, and it has intelligence, understanding, perception, discretion and choice, and recognition power, and its relation to the body is a planned thought. This fact/ truth will not be destroyed by death, and in addition to this world in the hereafter, God will speak with him.

The term "tuba" is only used once in the Holy Quran: Chapter Ar-Ra'd, Verse 29. Yet, no in-depth research has been carried out on the term so far. The former semantic studies about the term revealed ten classifications of various senses of "tuba". And the findings were exactly transferred to the holy Quran commentaries. Throughout history, new senses have been found and added to the classifications. However, it goes without saying that there are serious doubts about some of those findings. Thus, it is imperative to carry out a comprehensive semantic study on the term. "Tuba" is non-Arabic and sounds more like Syriac or Indian. Reviewing the etymology of the term during pre and post-Islamic periods and focusing on verse 29 of chapter Ar-Ra'd lead to the three main senses of heaven, ghebteh (to covet), and happiness. These three senses are known as superior senses that shed light on the term.

No doubt that the Scientists Paid attention to Holy Quran since coming off the Prophet (pbuh) and the topic that they placed great care is Quranic system and its relationship with the miracle that peaked when Abd _ alghaher Al _ Jorjani he drew from all springs which preceded and called for system idea and Philosophized it by his Logical approach and Conscious Thought. Therefore, this research aims to study this theory in Zomar Sura, using the descriptive, analytical approach, referring to the definition of the systems and the most important views of the scientists, meditating in the three parts of the systems, namely: the words, compositions, meaning. The results of the study revealed that compatibility is clear in Sura in its different levels, such as words, compositions, and meaning. And there is complete harmony in using different styles as well as the presence of eloquence imagery combined with the exact expressions.

Holy Qur'an is one of the most beautiful literary texts that it has a special style, composed of balanced words and phrases that made a delightful song behind it. This song is sometimes audible, and sometimes it gives an impression of an echo and an inaudible sound that flows in the soul and resembles the audible sound of music in terms of its effect. In this article, it has been tried to study the most important elements of audible and non-audible music. By studying the musical structure of the Sure Adiyat, written in a descriptive-analytical manner, it has been concluded that in the external music (auditory), two poetic parts of Rejez Monhouk "Mostafaalan Faalun" and Khafif Majzue "Faelato Mofaelin" caused the harmonic of some verses, so that it is an outstanding creativity to portray the speed of the horses and the scene of dust raised from the horse hoof. But in the internal music section, the problem of defamiliarization, and the normative elements of the semantic, alternation, priority and non-priority, and favor are mentioned, and the most important results in this section are the existence of semantic contradiction, because God Almighty, using the letters that they have weak attributes, and in the dispersion of the letters in the sure "Adiyat" have an inclusive and reliable overcoming to strong letters, have created meaningful and strong meanings.

Translation of Holy Quran as a Book revealed by God, which contains the Divine Decrees, human guidance and the miracle of the Holy Prophet of Islam has caught the attention of many translators and scholars. Since the translations of Holy Quran like every other translation may include deficiencies, their revision is of particular importance; thus, their critical revision is of vital importance. One of the difficulties of translators in the translation of Holy Quran is rendering the particles of reduction and addition including the word "kam" [how much/many] which causes certain challenges for the translators in its rendition. Then, critical assessment of Persian translations of Holy Quran from this perspective is important in order to determine the type of "kam" and the section of the sentence that is conditioned with it. In the current essay through the expression of the challenges of the translation of "kam", a translation has been used as sample and then we have proceeded to provide a critical review of the translations of such translators as Razi, Fuladvand, Makarem Shirazi, and Khoramshahi. Accordingly, the deficiencies of the aforementioned translations have been clarified which are as follows: identification of the type of "kam", determination of the conditioned part of the sentence, discord of the translations in rendering various verses, lack of stipulation of the meaning of self-glorification in the translation of predicative "kam", and literal translation of the preposition "min" before objective predicate.

The critique of translation methods, especially in recent decades, has drawn the attention of the scholars of the Holy Qur'an; the attention and efforts made in this field have shown the positive attitude of linguists and translators towards full, Loyal and desirable translation. The translation of religious texts, especially the text of the Holy Quran, is difficult because of its expressive and lexical delicacies and has always been criticized and evaluated. In this regard, different models are provided by the translation theorists and are considered as an appropriate or accurate measure in the assessment of translations. Among the common translations of the Holy Qur'an, the translation of "Elahi Qomshehi and Makarem Shirazi", like other translations, has its strengths and weaknesses. This study, by referring to the components of Karen Garses' theory at the " monotony-syntax" level, examined and evaluated the two translations, and for this purpose, the applicable components of this theory were based on the evidence extracted from the verses Yusuf (god bless him) merely in The " monotony-syntax " level is explained and the aspects of the weakness and strength of the translations are analyzed. The result of this study, which are based on analytical-descriptive methods, indicate that components such as literal translation, syntax expansion, bills or syntactic reductions, perspectives or transitions, changes in syntax or face modification, and translation errors at the " monotony-syntax " level Can be judged and evaluated. Makarem has a great deal of transformation or alteration, but with this account sometimes slip in the literal translation and the superposition of words.

According to the Quran, one of the punishments which has been prepared for the damned is eating a plant called "Zaqqum". The characteristics of this plant are burning and thirsting in the body of the sinners, and its similarity to the "head of the devils" causes fear, horror and annoyance. There is a controversy in the material existence of such a plant. Some consider "Zaqqum" as a famous herb to the Arab, while others regard it as unique to the others. The study of the word "devil" indicates that the Arab used the term "devil" as "serpent", and the likeness of the "Zaqqum" to the "head of the devils" could be due to the similarity of the head of the snakes with the fruit of this plant, which carries a bitter toxic. Not only does this poison create thirst and burn, but it can also lead to death. Although the interpretive sources have not raised a serious argument about the material existence of this plant, but due to some geographical and botanical resources, a group of plants called "Euphorbia", which grows in Saudi Arabia, have the highest conformity with the Koranic descriptions of this plant.