نشریه پژوهش های زبان شناختی قرآن
سال هفتم شماره 1 (بهار و تابستان 1397)

Cognitive semantics is one of the sciences that can be used to better understand the divine word. The study of metaphor is one of the focal points of the semantic-semantic approach. Metaphor is one of the main mechanisms of the process of thinking, which in understanding abstract concepts, It plays an important role, conceptual metaphors are tools for analyzing text and Quranic worldview. Contextual metaphors can be found together with the structure and worldview of the Qur'an and its implications. The present study seeks to apply a conceptual approach to the "practical" application of human beings in the Quran In order to attain its conception of "practice" in the Qur'an as well as the domains of common ground in this conceptualization, the study of the semantic field of "prayer" in the Quran suggests that conceptual metaphors This area systematically leads together with each other into a cognitive model in which, in the shadow, it can be achieved in the realm of metaphor, Nick, it has come to the point that the Qur'an uses the semantic network to structure the audience's mind and create a change in the mindset of the audience. From the sources of origin obtained for the conceptualization of actions in the Quran, one can refer to the areas of medical, object, movement, covering, force, direction, location, light, bird, clothing, food, human, birth and Luggage, litter.

The word wind has been used 29 times in Holy Quran: 10 times in plural and 19 times in singular form. The singular form of wind stands for meanings such as odor and torment and plural from for explanation of blessing and compassion. In this article the goal is analyzing and explaining the semantic position of the word wind in diachronic _ synchronic method. In diachronic by means of the poems of ignorance era we are analyzing the evolutions and changes of the wind before the descent of Holy Quran. The result of this check is that in Quran, wind and winds are used for torment and compassion respectively but this semantic separation between the singular and plural form of this word had not done in ignorance era. In synchronic we are explaining the relation of wind with other words and effect of those words on meaning of wind on Paradigmatic, Syntagmatic and Hyponymy axis. We see that wind has syntagmatic relation with words such as Scatters, Burden-bearers, Runners, Partitioners, Transmitters, Scatters, Severally severing, Hurling and the Paradigmatic relation includes these words: Freezing, Clamorous, Withering, Fertilizing, Subjected and Turning about. Also wind has counted superordinate for Whirlwind, Squall of pebbles, Hurricane, mid burning wind and Strom and the mentioned words are hyponyms of wind, and perception of meaning of wind in Holy Quran needs theses relations to be studied.

The Holy Quran is the primary base for moral education and preaching. The Holy Quran has ordered the Prophet and the believers, along with the teaching of wisdom, reason and sermon, to follow best practices in their disputes and debates. This article intends to clarify the concept of best practices in disputes and describes its criteria based on the Quran and Hadith. In the Quran, in a protean verbal conflict or dispute has been used with different meanings including conflict in speech, biased argument, stubborn defense of the void idea, and debate used to convince the enemy. In Koranic usage, dispute and controversy refers to two methods of conflict is spoken words that can be either good or bad, only the best of which is recommended in the Holy Quran. What can be understood from the related verses of the Quran is that only the best forms of disputes used by the Moslems against unbelievers are recommendable. This best practice is one which follows a divine goal, uses best techniques, and followed the accepted etiquette. Even though the divine content and form of dispute has been mentioned in the Holy Quran, it can be understood that the main criteria are the standards of argumentation and the adherence to morally acceptable ways. The contents and their truth in a dispute become the second most important aspect based on the verses reviewed.

Stylistics is a branch of linguistics whose main use is in the literary aspect of texts. The change of style is one of the prominent features of the Holy Quran, and stylistics can be used as a tool for understanding the structure and style of the Quran. In this research, based on linguistic analysis, three levels of phonetic, lexical, and grammatical approaches to the stylistics of Surah have been addressed. There are linguistic features in the text of the Holy Quran which, at different levels of the language, change the style of the verses. One of the elements that have the greatest function in Surah's stylization is the element of repetition. Repetition fan with various functions at the levels of letters, words and sentences has occurred. Also, elements such as contradiction, reference, conditional sentences, marvelous sentences, osmotic sentences, and marvelous sentences change the sense of audience based on the particular purpose of each verse. Light variation has been affected by various factors in Surah Waqa’a, which can be attributed to intrinsic and extrinsic factors such as textures. In addition, the change of style is proportional to the meaning and purpose of the verses, and by applying the linguistic and rhetorical elements, the style of speech has changed according to the present audience and the particular purposes of the verses. Stylistic changes such as the personality and number of verbs, the intention of the audience, the change in the order of the letters, the change in the tone and style of the verses, has resulted in the proportionality of the content and the style of the verses.

The rhetorical inimitability of the Quran has been one of the most significant miraculous aspects of the Quran. Since the science of Arabic rhetoric has a vital part in revelation of the divine serious intention, the exegetes, throughout the history, have laid strong emphasis on the science of rhetoric and rhetorical intricacies. From the contemporary exegeses, Tasnim [as an Ijtihadi comprehensive commentary] authored by Grand Ayatullah Javadi Amuli, has paid particular attention to rhetorical elements. The research at hand, studies the rhetorical forms such as similes, metaphor, its different kinds and irony from the beginning of Chapter al-Fatiha till the end of Chapter al-Towbah based on Tasnim exegesis. The author of the article has studied the rhetorical forms statistically and figured out the new maxim developed by Ayatullah Javadi Amuli along with its applications in various verses. Ayatullah Javadi Amuli, in exposition of rhetorical discussions, due to maintaining distinct fundamentals, agrees with what other exegetes and experts of eloquence relate but one can also find his different accounts on other cases. The root cause of Ayatullah Javadi Amuli’s different account is his mystical-philosophical understanding of the Quran and his newly developed maxim that letters are devised to convey the spirit of meanings. Given this maxim and his distinct mystical-philosophical view, most of the Koranic metaphorical expressions, are literal and real whereas other exegetes and experts of eloquence term them metaphorical or allegorical.

One of the factors that play a prominent role in creating the beauties of the Holy Quran and discovering its delicacies and hidden layers is the issue of cohesion and coherence. The theory of cohesion and coherence of the text was first introduced by Holliday and Hassan. In their view, cohesion is one of the super-structural features of the text, which is created through grammatical, lexical, and conjunctive devices. However, continuity is a profound structural feature and is perceived by considering out-of-text situations, such as social, cultural and background knowledge. Employing a descriptive-analytic method, this study aims at examining the artistic and aesthetic function of coherence and continuity in some of the verses of Surahs of Juz (component) 30 of the Holy Quran, which have dealt more with the issue of resurrection, based on the theory of Halliday and Hassan. The findings of the study indicate that device of cohesion and its components due to the presence in text outline, have played a more prominent role in revealing the beauties and mysteries of the chosen verses. Also, among the devices of coherence examined in verses, lateral referencing and Ellipsis and verbal repetition by making the resurrection event big and incomprehensible; Repeating the combined structure by moving parts of the resurrection images and creating the atmosphere of fear; the contrast and mutuality and correlation with the drawing of spaces compatible with Paradise and Hell have played a major role in explaining the concepts related to the resurrection.

According to Nahviyun, common language is predominantly the deviated form of basic order and for explaining grammatical categories in the given sentence the deviated forms should be restored to its basic order. One of the profound aspects of the verses is the elimination of the result of the condition. Identifying the outcome of the condition and considering the appropriate appreciation for it is an important issue that the interpreter must take into consideration in order to reflect God's word correctly in the target language. This study aims to examine the method of reflection of the conditional condition in fourteen Persian translations of the Holy Quran. The results of the research show that the concept of deep construction in the theory of transformation is close to the point of appreciation or interpretation in the Arabic language. There is a close connection between the removal of the bet condition in the translation and the types of translations. Elahi Ghomshaei, Ansariyan, Rezaei Esfahani and Mrs. Safarzadeh have paid the most attention to the deep reflection of the result of the condition and Mr. Dehlavi - despite the literal translation of it - in many cases, the conversion of verses he has taken into account the deep reflection.

The definite article al- in Arabic, being syntactically and semantically equal to ‘the’ in English, is one of the most significant rhetoric issues of the Holy Quran within the subject of semantics. Grasping the meaning of al- properly is of great importance in translation, since carelessness or lack of necessary attention in translation will result in some changes to the original meaning or the true concept of the Word of God. Such a misunderstanding will eventually bring about wrong perception and interpretation of the Divine verses. Based on syntactic and rhetoric books, and comparing the true concept of al- in different verses, investigating different meanings of al- gains abundant significance. In other word, taking lack of translators’ enough attention in many observed cases into consideration, the necessity of reviewing translations and the pathology of such translations seem crucial. Using an analytic approach and taking advantages of the related literature review, the present study identifies some cases wherein the specific meanings of al-have noticeable impact on understanding and interpreting the Koranic verses. As such, eleven cases of the translations of the respected translators of the holy Quran are studied. Then, according to the commentary documents as well as semantic and syntactic evidences, the true type of al- is identified and thus the true translation based on the type of al- is presented. Unfortunately, with regard to our subject, most will

The translation of Quran into different languages especially Persian, has been significantly developed during two decades ago. It not only deserves praise and admiration in terms of quantity but also is very important in its quality improvement. They have elevated Quran translation dignity to a level that we can form it as an independent science which itself can have subcategories and branches. One of these branches is the study of how to use different methods of negative sentences in Quran. This will also affect the uniform translation of Quran. It is especially influential in the context of translation matching. One of the latest Persian translations of Quran is the transalation of Hossein Ostadvali, which in spite of translator’s careful considerations, still needs reviews and corrections in some aspects like translation of different negative methods. In this paper some of these aspects have been addressed in the explanation and analytical manner.

In linguistics, there have been a large number of theories in defining truth and falsity. Muslim scientists have attempted to do this in different scientific fields. They consider 2 criteria for truth and falsity: congruity or incongruity with the external event, and informative belief. Regarding these 2 criteria, 4 theories have been formed: Correspondence Theory; Nazzam’s viewpoints; Jahez’s viewpoints as well as subjective and objective theory of truth and falsity. The adherents of the 4 theories have referred to the first sign of Surah Munafiqun. In this sign, on the one hand, the feudists have testified to the prophecy of Prophet Muhammad (PBUH), and on the other, God Has testified to their being liars.
Investigation of the characteristics of the sign as well as some other relevant signs has considered the 4th theory as the best. Congruity and incongruity with the objective reality is the verbal truth and falsity whereas congruity and incongruity with the informative belief is the subjective truth and falsity. Making a distinction between the two subjective and objective situations in truth and falsity will lead to noticeable results in the interpretation of Koranic signs