QJOURNAL OF LITERARY QURANIC RESEARCHES
Year:2019 | Volume:6 | Issue:4|Papers Count:8

Ebrahim Golshani Bardaie was one of the great mystics of The Holy Qur'an, the miracle of the last prophet, offers a full-length mirror of the life of the mankind. Surah Yusuf depicts a section of the life of Prophet Yusuf. The possibility of the pronoun reference in the word taʾ wī loh, in this surah, to refer to different references, has stirred debates among great exegetes. The present study thus aims to explore the preference of the theory of miracle through looking at the words taʾ wī l (esoteric interpretation) and i'jā z (miracle) and analyzing the register of the ayahs in question. This kind of analysis seems to be important because some exegetes consider the pronoun at the end of the word taʾ wī loh to refer to food and consequently they believe in the miracle of the Prophet Yusuf (AS) and his claim for prophethood whereas there are other exegetes who interpret the aforementioned pronoun as dream and sleep, and consider Yusuf's (AS) words as a promise for quickening in responding the request hence their claim of the lack of miracle in the ayah. Based on the findings, the reasons given by the opponents of miracle are not acceptable. Therefore, considering the register of this ayah that concerns the prophethood of Yusuf (AS), another miracle of him is proved and the shortcomings of some of the exegeses and many of the Qur'anic translations become evident.

Studying meaning and finding signified concepts in literary works by means of signifiers and textual surface structures have always been the concerns of literary critics. Discourse analysis, having numerous and different approaches, tries to shed light on the reciprocal relationships between language and society. More specifically, discourse analysis relying on linguistic forms and signs, unearths the ideology behind texts in an attempt to look at the social functions of the language. Thus, discourse analysis is a text-based approach analyzing inner and outer aspects of texts. Norman Fairclough's model, one of the most well-known discourse analysis models, attempts at exploring the dominant power in the society where any given literary work has been produced through implementing the three stages of description, interpretation, and explanation and while explicating the relations between the internal and the external aspects of a certain text. Accordingly, the present descriptive-analytical study aimed at looking into the story of Yousef (AS) drawing on Fairclough's model. The findings of the study show that there is an irrefrangible cohesion and link between the language and the external and social contexts of the Qur'anic story of Yusef (AS), and this story has been formed, in terms of textual pinnacles regarding reasons, emotions and discourse, proportional to the setting of the story in Canaan and then in the palace of the Egyptian Pharaohs.

Part of the Qur'anic Surah An-Naml narrates the rule and the great realm of Prophet Solomon, who subdued the ginns and humans, birds and the wind. Considering the importance of modern theories in a better grasp of texts, in the present descriptive-analytical research, we studied the ayahs in question drawing on Halliday's three meta-functions as meaning-making signs in his functionalist theory. This study thus aimed to analyze the narrative structure of the Qur'anic story mentioned and to test the applicability of the aforementioned theory investigating Qur'anic data. The results show that at the ideational level, the material process is the most frequent process used in the text. In most clauses, Prophet Sulaiman (AS) has the role of actor whose "aim" is putting an end to the straying of the people of Sheba. The transfer of the concepts from Prophet Sulaiman is made possible based on indicative and imperative moods which indicate the certainty of his attitude toward those working under his reign. Most clauses begin with compound thematic structures that are starting points suitable for imparting the message and that have contributed to the cohesiveness of the text. Moreover, among the elements of cohesion, references, repetition, antonyms and additive conjunctions are of high frequency and have had a dramatic effect on highlighting the characters and the coherence and breadth of the clauses.

The systemic functional theory of Halliday is based on three levels of semantics, known as ideational, interpersonal, and textual. The present descriptive-analytical research aimed to study the clauses of ayahs of Surah Al-Humazah from the point of view of textual metafunction. The findings showed that the frequent use of marked theme has highlighted and better conveyed the message to the audience and this usage fits the discourse space of the surah in question. Furthermore, new information in this surah has the highest frequency because the surah makes use of curse, warning, and threatening of the accumulators of property and wealth ("who amasses wealth and counts it") as well as faultfinders ("Woe to every backbiter, slanderer"). Grammatical and lexical coherence and linking, which are in a logical exchange with each other, has made the text integrated, helping the readers to better understand the Qur'anic text.

One of the best ways to make the audience learn educational and abstract content by heart is the use of sensory aspects and experiences. In this method, subordinate and tangible structures, in a meaningful relationship, complete and confirm the intended educational and abstract concepts. Thus, smaller semantic structures create larger structures because of a semantic coherence and a next-to-each-other placement on the syntagmatic axis. One can analyze, suing the same method, the Qur'anic subordinate stories that have emerged along with the main story in certain surahs. One of these surahs is Surah al-Kahf, in which four stories of "the Seven Sleepers, the Owner of Two Gardens, Mū sā (AS) and Khidr, and Dhul-Qarnayn" have come together. These stories are independent of each other and are related to different nations and communities living in distinct eras. The present paper thus seeks to investigate the literary reasons and tools of the compresence of these four stories in the same surah and to illustrate their connections. What was finally found as a result of this study is that there are a number of commonalities in the stories' topics that have intertwined and connected the four stories. The common points include that the connection among the locations of the quadruple stories is sequential and ascensional. Furthermore, time, in the three subordinate stories, is aligned with the central story (the Seven Sleepers). There are also more than ten content connections between the stories, including the stories' inclusion of a wrong deed, stagnation and dissemination, trial, clothing and protection.

Stylistics is one of the technical and structural means of analyzing literary texts, which is highly esteemed among linguistic studies. Today, a major part of studies in linguistics focus on stylistics. This literary phenomenon and analytical method, known as aloslubiain Arabic, seeks to examine the differences between the various types of texts. Undoubtedly, the Holy Qur'an, as a matchless example of exquisite Arabic literary texts, offers an extensive perspective of verbal elegances to the readers. This provision is represented in the various ways employed by Allah to influence the readers of the Qur'an. The present descriptive-analytical research, using new stylistic criteria, aimed to study part of the beauty of this splendid book at two phonetic and syntactic levels. The results show that the elements supplying internal and external musicality of the ayahs are frequent. In addition, the coherent comprehensive rhythmic structure, represented by the types of letters and words using in each ayah, the arrangement of letters and words, rhyme, and the order of ayahs' lengths, as well as the harmony between phonemes, consonants, long and short vowels are in a way that they depict the rhythm resulting from the features of letters and their consistent link on the basis of the meanings of the ayahs.

The beginning of a story, in its own right, sets the story's world and determines its progression. Despite the role a story beginning plays in the configuration of the narrative, little attention has been paid to the ways stories begin and to the functions of such beginnings. Since the story beginning influences the readers' process of reading and because the Qur'anic stories aim at evolution, admonition, and learning lessons in the audience and in an engrossing way. Therefore, stories and how they begin are of special significance in this divine book. The present descriptive-analytical study tried to investigate the ways the Qur'anic stories begin. Thus, it seeks to answer this question that do the Qur'anic stories begin differently and innovatively? And if yes, how such beginnings influence the flow of the story? The findings indicate that some stories begin with an introduction and setting the mood while others begin with no introduction hence surprising the audience. Such a variation is because the beginning of each story accords its mood and themes. In addition, the beginning variety somehow encourages the reader to enter the story and follow it.

The relationship between one text and other texts, is one of the important discussions addressed in structuralism and poststructuralism. In his transtextuality, Genette focuses on the effects of one hypotext on another text or other texts (hypertext). The theory of transtextuality considers how texts make use of each other based on the five types of relations comprising of intertextuality, metatextualtiy, paratextuality, architextuality, and hypertextuality. The present paper discusses the effect of Qur'anic stories on the Luri's romantic legends based on Genette's theory of transtextuality. This descriptive-analytical study aims to show how Lari's legends, i. e. hypertexts, have used the Qur'anic stories, i. e. hypotexts, in terms of intertextuality and hypertextiality and to examine the reasons for the formation of the metatextual relationships between legends and Qur'anic stories. By reading this paper, the readers will find out that Luri's romantic legends have with Qur'anic stories an explicit intertextual relationship and a hypertextul relationship of imitation and transformation using quantitative transformation and pragmatic transformation method. Additionally, because of the persistence of legendary beliefs in the collective memory of people, some legends have a metatextual relationship with Qur'anic stories. It is worth mentioning that some legends may have only one type of relationship, but others may have all the three types of relationship, with Qur'anic stories.