the quran

The conversational requirement of Grice presents an implicit interpretation of the speaker's ability to express a subject instead of just saying it. In most conversations, colloquial meaning requires the speaker's words more than the conversational meaning. In this way, the speaker relies on linguistic skills when explaining the purpose in their words through the techniques used in their speech. Speakers use conversational requirements, which is a linguistic phenomenon. This linguistic phenomenon reflects the relation between the level of mixed linguistic structure and the level of that structure exposed to possible reasoning interpretation, either positive or negative. Conversational requirement aims to discover the linguistic code and the meaning beyond the words to find what the speaker means. We relied on the descriptive-analytical method, which is proper for this academic research allowing us to discover, describe, analyze, and interpret truths. Therefore, the theoretical part addressed the conversational requirement, cooperation principle, and its conditions, and implemented this theory on some verses of Al-Insan (The Man) Surah in the comparative section of the study. The results of this study from analyzed verses of Al-Insan Surah indicated that these verses include both literal meanings, such as commanding, prohibiting, and informing, and conversational meanings, which are seen as advising, promising and warning, punishing and encouraging, or challenging the audience. These conversational meanings are perceived from the external context of verses. Context plays a vital role in helping the audience understand what is the purpose and meaning of the speaker's words. According to analyzed verses, the speaker

The enduring legacy of Islamic civilization has had a significant impact on Persian language, literature, and culture since the past. This level of development is primarily due to borrowing from the Holy Quran and its impact on the minds of scholars, artists, thinkers, and writers, to the extent that it can be said that the Holy Quran has influenced Persian poets and writers on many linguistic and content levels. The main purpose and practical field of research in this article is to examine and analyze the structural and content influence of Attar"s poetic systems on Quranic stories.

The research method in this study is descriptive-analytical based on the method of document research and library studies focusing on Attar"s main poetic works including Mantiq al-Tayr, Ilahinah, Asrarnah, Masabehnah, and Mukhtarnah.

The research findings indicate that Attar has used various methods of being influenced by the verses of the Quran in the form of lexical, propositional, report, inspiration-fundamental, allusive, interpretive, pictorial, methodical, religious references and religious themes.

The research results show that Attar has used semantic and thematic, interpretive, allusive and propositional influences the most. In using Quranic verses, Attar has tried to use more meaning and content.

The Holy Qur’an, as a miracle of the Prophet of Islam (PBUHH) and a guidebook for humanity does not only address a certain stratum or class of people, but its human-building teachings are accessible to all individuals across all generations. Through its unique style, the Qur’an presents ethical, educational, and doctrinal matters to everyone, regardless of their intellectual or cultural background — a feature regarded as one of the secrets of the Qur'an’s miraculous nature. It can be asserted with confidence that presenting ethical and educational issues in the form of stories is among the Qur'an's most effective methods for attracting audiences and conveying these messages, constituting a significant portion of its content. It must be noted, however, that Qur'anic stories are not merely for storytelling; rather, through this narrative style, the Qur'an conveys the highest moral, educational, and theological teachings, along with the historical traditions of past nations, in a language accessible to the general public, aimed at offering lessons, admonition, and guidance. Thus, it is necessary to critically and structurally examine all aspects and dimensions of Qur'anic narratives, so that their hidden layers may be more fully and accurately uncovered.

Research Questions:

-What rhetorical styles does the Noble Qur'an employ in narrating the story of Prophet Moses and the angels’ knowledge of human corruption and bloodshed?Does accusing a being of corruption and bloodshed before any action has been committed not constitute "punishment before the crime"? And is it possible that such an accusation by the angels was based solely on their own reasoning and inference?

Theoretical Framework:

The style of the Qur'an is primarily oral rather than written. Thus, there is no obligation for it to present the details of events, to maintain a strict chronological or geographical sequence, or to adhere to a particular literary style. Instead, the Qur'an, in recounting an event and presenting various topics, intertwines concepts and styles according to contextual appropriateness. It conveys existential truths, theological teachings, legal rulings, exhortations, guidance, and themes of fear and hope together, free from the constraints of formal literary structures — and often outside the conventional and established patterns found in books — using an oral and sermonic structure to reach human audiences.The Qur'an's oral mechanism and its linguistic implications, especially in the domain of Qur'anic narratives, have always been subjects of challenging discussions among exegetes and scholars. Unlike literary stories, the narratives of the Qur'an recount real and historical events, all of which occurred in the external world. Therefore, it is necessary to analyze these historical events with greater sensitivity, for in historical realities — as opposed to literary truths — a multiplicity of conflicting interpretations is meaningless: different and sometimes contradictory viewpoints cannot simultaneously correspond to what actually happened.

Many studies and research have been done about the stories of the Qur’an and their style of expression, the most important of which are mentioned:- Mohammad Hosseini (1382 SH/2003) dedicated his book to the Rīkht-shanāsī-ye Qeṣṣeh-hā-ye Qur’ān (Morphology of Qur’anic Stories). His work aims to highlight the characteristics of storytelling in the Noble Qur'an and to study the formal structure of Qur'anic narratives. However, not all Qur'anic stories were structurally analyzed; rather, the study focuses on twelve specific stories.Mahsa Soleimani (1395 SH/2015) in research titled Barresī-ye sākhtārī-ye Qeṣṣeh-hā-ye Qur’ān-e Karīm (A Structural Analysis of the Stories of the Noble Qur’an), sought to distinguish between Qur'anic and human-authored narratives. She concluded that the Qur’an employs unique and distinctive styles in presenting its stories, especially the narratives of the prophets, which have imparted extraordinary attraction and grandeur to them, turning each story into a manifestation of moral virtues and lofty values. This article was published in the National Scientific Research Conference on Lifestyle Studies. Gholamabbas Rezaei and colleagues (1393 SH/2013) in a paper titled Zībāʾī-shanāsī-ye Qeṣṣeh-e Qur’ān-e Karīm (The Aesthetic Dimensions of Qur'anic Stories), explored various aspects of this subject. Published in the first issue of the Journal of Literary Criticism and Rhetoric Research, their study concludes that one of the aesthetic features of Qur’anic narratives is the breaking of temporal boundaries — such that sometimes a story is embedded within another, even if they occurred at different times.Hossein Fa'al Araghi Nejad and Soheila Mousavi Sirjani (1397 SH/2017) conducted a study titled Shekl-hā va shīveh-hā-ye shuruʿ-e dāstān-hā dar Qur’ān (The Forms and Methods of Story Openings in the Qur'an), published in the fourth issue of the Journal ofLiterary-Qur'anic Research. Their findings show that some Qur'anic stories begin with detailed scene-setting and introductions, while others commence abruptly, surprising the audience. This diversity stems from the need to align the story’s opening with its thematic atmosphere and content.- Hadi Valipour and Ahmad Joulaei (1399 SH/2019) in an article titled Khānish-e dāstān-hā-ye Qur’an-e Karīm az manẓar-e terminolojī-ye adabiyāt-e dāstānī (Reading the Stories of the Noble Qur'an through the Lens of Literary Terminology), examined the Qur’anic narratives from a literary standpoint. Published in the second issue of the Journal of Stylistic Studies of the Qur’an, their principal finding is that the Qur’an, in terms of narrative structure and volume, presents various types of stories comparable to those recognized in the global tradition of storytelling. It also features precise and calculated character development, with a distinct beginning and conclusion for each story — indicating the Quran’s timeless relevance for humanity.The foregoing studies demonstrate that while Qur’anic stories across various Surahs have been examined from different angles, the rhetorical style of the Qur’an regarding the angels' knowledge of human corruption and bloodshed has not been independently studied. Therefore, the present inquiry is unprecedented in this specific regard.

The present essay employs a descriptive-analytical approach to explore and elucidate the style of the narrative concerning Prophet Moses and the angels' knowledge of human corruption and bloodshed.

This study reveals that the manner of presenting the story of the killing of the cow by the people of Moses (peace be upon him) shares structural commonalities with the story of humanity's selection as vicegerent, similarities that are also observed in other Qur’anic narratives. These include:Both stories are preceded by background events that, for the sake of brevity and to avoid repetition, are referred to later in the narrative rather than at the beginning. Careful examination of these instances clarifies all seemingly hidden aspects of the stories.Just as in the story of the cow's slaughter, Moses's people had prior discussions with him regarding finding the murderer and were awaiting the response of God Almighty, in this narrative, God Almighty also had discussions with the angels regarding humanity's characteristics, including their power of free will, which is alluded to later in the story. In the first story, the people of Moses (peace be upon him), upon hearing his response, were convinced and proceeded to carry out the command. Similarly, in the second story, the angels, after directly witnessing humanity's abilities in learning the names (of things), acknowledged their own limitations in comparison to this being and gained a greater understanding of the secrets behind this selection. Therefore, it is necessary in such cases to suffice with what God, the Wise, has stated in the Qur’an, as the proliferation of differing opinions regarding these historical truths can lead to all these truths being viewed with doubt and skepticism, preventing the deduction of any established facts from them.

Semantics discusses the meanings of words and sentences within the language system, and in the application of the Qur'an, it analyzes the meaning in the context of Mushaf Sharif. Due to the fact that the accurate understanding of vocabulary has an effective relationship with the interpretation and understanding of the text, it is necessary to study the vocabulary. In this descriptive-analytical article, Baroosh has discussed the semantics of the word Haraf in the Holy Quran. In this way, considering the issue of the context of the Qur'anic verses with each other, we have analyzed the semantic field of the letter and the concepts related to it in different verses. This work was done with the focus of six verses of letters in the Qur'an and the connected and disconnected contexts of these verses. The result of the present research is: the word y-harf in the Qur'an system means change, conversion, interpretation, deviation, withdrawal and hypocrisy; And by maintaining the relationship with its literal meaning, it has been changed from a positive and place-related meaning to a negative meaning and has been used as an attribute and characteristic for unbelieving people.

Studying linguistic layers of the word “wajh” in Quran by use of lexical semantics leads to semantic understanding of this word. This word is used in Quran according to the semantic network in different layers such as: God, prophets and human beings. The study aims to explain semantic fields of the words connected to the word “wajh” in Quran relied on syntagmatic and paradigmatic relations of words. In this research the word “wajh” in Quran is studied with regard semantic network and rely on Bonn school and context theory by use of analytic-descriptive method. The findings of the research show that the word “wajh” is used in meanings such as face, attention, interest, Qibla and way, essence, satisfaction and divine values, intention to act, fraud and dignity. Also, this word and its derivatives have been used in different meanings, such as the divine wajh, prophetic and humanistic aspects (a high-ranking human being, a loser and the outward appearance of human being). The word “wajh” is added to the word “rab” in its highest layer. This collocation shows that God’s essence is not knowable and God must be known through His names and attributes.

"Shayim Perelman" is one of those who, in the 20th century, following Aristotle, discussed oratory, rhetoric and the place of reasoning. We can consider the text of the Holy Quran as an argumentative discourse that seeks to answer discourses centered on beliefs such as death, the afterlife, reincarnation, etc. The argumentoriented text has features that distinguish it from other texts. One of these features is the presence of two sides or one conflicting side in it, which can also be seen in the Qur'an. In this essay, we have analyzed the verses of the Holy Qur'an in the context of bodily resurrection based on the division model of "Parliament" arguments using descriptive and analytical method. The results of the research show that the reasoning pattern of "Parliament" is found in verses like quasilogical and causal arguments, and the expressive styles of rhetorical interrogative, hesr, had an effective role in justifying the meaning of sentences towards the goal of Quranic arguments. The use of rhetorical interrogatives is one of the most basic factors of argumentation, which presents facts in the form of self-evident truths that the audience has no choice but to acknowledge. 

The element of dialogue (hiwār) in the Quran is among the significant concepts employed by God to fulfill His divine promises. The Quran features various forms of dialogue, including the discourse between the people of Paradise and the people of Hell, who engage in debate and discussion upon witnessing their own deeds and the ensuing punishment or reward. Accordingly, this study adopts a descriptive-analytical approach to examine the discourse between the inhabitants of Hell and Paradise in light of Searle’s theory of speech acts. Such an approach enables a deeper understanding of the nuanced semantic dimensions of the text. Thus, the present research seeks to analyze the speech acts present in the dialogues between the blessed and the damned—dialogues that unfold in a uniquely profound setting. The foundational speech act in the discourse between the people of Paradise and Hell is the expressive speech act, as the language used by the damned primarily conveys their psychological states—such as regret, remorse, and fear—while the speech of the blessed is predominantly employed for gratitude, prayer, and reproach of the damned.

Since the birth of Islam, Persian literature has always benefited from God’s words and the Hadiths of the innocents (pbuh). In the mean time, the literary heritage of Islamic Sufism has provided rich sources of application of Quranic verses and hadiths. One is Majma Al-Bahrein by Shams al-Din Ibrahim Abarquhi (second half of the 7th century and the beginning of the 8th century of Hijri). He wrote Majma Al-Bahrein between 711 and 714 AH. In addition to its literary and historical value, this book is rampant of verses from the Holy Quran and various hadiths, especially the words of Prophet Muhammad (PBUH). The present essay, in the field of stylistics, focuses on the quality and quantity of their applications in Shams Al-din Ibrahim’s book.

We have obtained the required data of the following research from investigating the library sources and have scrutinized the data using descriptive-analysis method. The research path is that after the necessary introductions, first with a quantitative approach, some frequency measurements resulting from the complete investigation of the book have been carried out. It shows the standing of the verses and hadiths in this book. Then, we have examined the methods of using them in the book.

Majma Al-Bahrein exploits a lot of verses and hadiths used in borrowing (referenced and non-referenced) and hints methods. Abarqhuhi prefers referenced borrowing over non-referenced ones and hints. He has used borrowing more than a hint. In most cases, only a part of a verse or hadith that provided the author"s opinion appeared in the text. However, sometimes, as needed, he included several verses or hadiths in full and consecutively in his words. He usually mentions verses and hadiths in Arabic. However, sometimes, he uses their Farsi translation. In Majma Al-Bahrein, the dominant method of verbal communication is linking with "that". However, direct links, links with the help of compound simile structures, and quotations are also available in the book. In terms of propositional effectiveness, the most dominant purposes of his use of verses and hadiths are to complete the meaning, emphasize and confirm, bless and trust, explaining and describing, reasoning and justification, simile and allegorical explanation, warning and avoidance and inspiration, exemplification, and citation.

As a work in the field of mysticism and Sufism, Majmam al-Bahrein has a prominent link with the divine word and the words of the Prophet (PBUH). With the help of the literary devices of referenced or non-reference borrowing and implication, author has provided a successful management to create an effective text in which, based on a useful form and appropriate verbal connection, he has fulfilled his different purposes from mentioning the verses and hadiths.

Carl Rogers is a clinical psychologist and one of the pioneers of the humanistic psychology approach. Among the basic concepts of Rogers' theory of the self, we can mention the emphasis on the individual as a coherent entity, the individual's mental image of himself, the transformation of personality, the relationship between guide and reference, and providing a suitable psychological environment for the realization of psychological growth. Abraham Maslow is also a psychologist who is one of the pioneers of the theory of the hierarchy of needs. The basic concepts of Maslow's theory include essentialism and self-actualization, freedom and responsibility, which consider a person to be free and responsible for his own choices. From the point of view of the Holy Qur'an, man is a being who has the ability to subjugate the world and employ angels and can fall to the lowest levels. It is man himself who must decide about himself and determine his final destiny. Man has a high position and dignity. In addition to having intrinsic value, he is able to achieve high spiritual perfections. This article was written based on the descriptive-analytical method and citing library sources, and after examining the criteria of Rogers and Maslow's psychological theory in the Holy Quran, it was concluded that many of the criteria mentioned in this theory about human beings in the Holy Quran as well. came and are discussed in the following pages.

Among the Qur'anic synonyms for which the commentators did not distinguish semantically, the words "be'er" and "jobb" are considered. The word "be'er" is one of the Qur'anic variations that is mentioned in verse 45 of Surah Al-Hajj, but the word "Jobb" has been used twice and only in Surah Yusuf. Linguists and Quranic scholars believe that these two words have Arabic roots and the only difference is in their depth. But the truth seems to be the opposite of this claim. This led the leading paper to discuss the roots of words in the Semitic language family (Arabic, Hebrew and Aramaic) and to study these words in a descriptive-analytical and comparative manner and with reference to historical religious events. The findings indicate that the word "be'er" is one of the words used in the Semitic languages, but from exactly which of the Semitic language groups does it belong to the other groups? But the word "Jobb" is clearly Aramaic in origin, and the reason why God Almighty uses the word Aramaic in Surah Yusuf is that the historical evidence is that the Prophet Ibrahim and all his descendants were from Harran. Their language was either distinctly Aramaic or they spoke Aramaic influenced by Aramaic.

Applying a semantic approach is a scientific approach to meaning and a modern research method in studying the Holy Quran. Synonymy is one of the most well-known conceptual relationships that has been of interest to grammarians for a long time. However, it should be noted that there is no absolute synonymy in any language; that is, no two words can be found that can replace each other in all sentences. The authors' aim in this study was to analyze the semantic features of the words "بحر" and "یم" in the verses of the Holy Quran using a descriptive-analytical approach. Many interpretations have taken the word "یم" to mean "بحر." Regarding the difference between these two words and based on an examination of all verses and considering the context and syntagmatic and paradigmatic relationships, it was concluded that the word "یم" is used only in the context of punishment, retribution, and fear, whereas "بحر" is more general. It can be used both in contexts of divine retribution and mercy, with its use in the context of divine mercy being more prevalent. Additionally, "یم" refers to a part of the sea that is close to the shore, covering the area from the middle of the sea to the shore. In contrast, the term "بحر" refers to the entire sea. The word "بحر" appears 41 times in the Holy Quran in singular, dual, and plural forms, while "یم" is mentioned 8 times, particularly in the story of Prophet Moses.

from 1976 Simultaneously with inventing of the cohesion theory from Michael Halliday and Ruqaiya hasan it became the basis of many discourse analysis researches. on the other hand, the Holy Quran as a revelatory text had been a refrence for linguistics investigations for centuries and according to the old and contemporary Quran scholars “one of the best points of Quran is a kind of cohesion in a diffrent layers of it's texture” insofar the Quran scholars considered the smartly dicipline and the wonderful arrangement of  the Quranic phrases besides the great content and eloquence of words between the miraculous aspects of Quran. one of the indications of cohesion is conjuctions cohesion that speaks from the conjuctions role in creating cohesion between phrases near the grammatical and lexical cohesion. Halliday and Hasan devided the cohesion's devices in four types: additive, contrasting, casual and time. there are so many cases of conjuctions in Quran but the important matter and the subject of this article is the quality of rebuilding this conjuctions in persian. for this purpose, at first, we described the basics of cohesion especially conjuction cohesion and conjuction cohesion in the Quran. then the situations of conjuctions in a selection verses of the Quran be checked and finally, we critisized the translators functions.The examined translations include Fouladvand, Khorramshahi and Makarem Shirazi’s translation. Based on the research findings, the importance of conjuction cohesion device is undeniable and duo to lack of this usage, there are several mistakes in translators functions during the diagnosing, Consequently translating the conjuctions.

There are many verses in the Holy Quran about animals, in which it is mentioned many times that animals are a sign of divine power and a source of inspiration for humanity, and there are countless benefits in them. In many verses, God asks people to meditate on divine signs, including the creation of animals. In other verses he has invited people to learn from other creatures, such as cows, birds, ants and bees. On the other hand, regarding the view of animals, from the perspective of Arab literature and poets, it must be said that there is no Arab poet who does not have an important effect on his poetry, as in Arab literature, a brave person is likened to a lion, and a cunning person is likened to a lion. to the fox, and the beautiful maid to the gazelle. This article aims to analyze the level of attention of the Holy Quran to animals as well as the appearance of animals in Arabic literature in a descriptive and analytical way. One of the results of this research is that God has invited humans to be kind to animals in the Holy Quran. Animals have always been important in Arabic literature. Although this interest is more evident in the era of Jahiliyyah, Islam and the Abbasid era. In the contemporary period, birds have become a symbol of resistance against the Zionist occupation and a symbol of freedom in many poems by Palestinian poets.

"Possession" is individuals' relationship with objects, indicating humans' control and dominion over them. God, in the language of the Quran, has utilized this tangible and concrete relationship to describe abstract concepts. This study aims to investigate the conceptual domain of ownership as an empirical domain through descriptive-analytic methods of CMT. It employs a cognitive-semantic approach and utilizes theoretical tools of CMT to examine how Quranic abstract concepts are metaphorically conceptualized within this knowledge domain. Research findings demonstrate that the metaphorical system constructs a framework for conceptualizing various conceptual target domains in the language of the Quran, such as wisdom, happiness, divinintyو divine rewards, divine punishment, poverty,among others. These abstract concepts are that have been metaphorically conceptualized as objects and places within the domain of "possession." This metaphorical process is based on mappings such as "STATES/ATTRIBUTES ARE OBJECTS UNDER POSSESSION," "EMOTIONS ARE FORCES", represented in metaphorical expressions found in the verses.

Geometric repetition is one of the emerging knowledge that is very significant for explaining the value of repetition. Due to its special geometry, this form of repetition plays a significant role in the phonetic and semantic coherence of the word, and establishes a link with the artistic and aesthetic aspects of the work. In the Holy Qur'an, the phenomenon of geometric repetition as one of the expressive styles plays a fundamental role in conveying the desired concepts and themes. Among the surahs of the Holy Qur'an, verbal repetitions in the context of Surah Al-Imran follow a certain structure and order, which sets the scheme for various types of geometrical repetition. The current research aims to investigate the aesthetic function of geometric repetition and the prominent role of this type of repetition in Surah AlImran via descriptive-analytical method. In this regard, the verses of Surah Al-Imran have been examined and investigated in terms of geometric repetition, and by presenting evidence, it has been found that the structural and semantic coherence of Surah Al-Imran is largely due to geometric repetitions, and among the types of geometrical repetition, there is a wide range. It is clear that this impressive frequency in this surah indicates the harmony of order and rhythm used in the structure and context of the words to convey the message of the surah. In this surah, in accordance with its purpose, geometrical repetition has been used to emphasize and stabilize the messages and highlight the concepts in the audience's mind and expand the meaning, among others.

This paper analyzes Surah al-Muzammil via Halliday’s Systemic Functional Linguistics (SFL). The study mainly aims to investigate the mechanisms related to the representation of the modality, to specify the process types, and finally, to find the types of thematic structure. In terms of interpersonal metafunction, the theme is the dominant aspect in most of the clauses of Surah al-Muzammil; this result shows that most of the verses have a realistic aspect and description of facts, and also God wants to make his words firm by using more of this mood, delivering and creating a sense of confidence in the audience as well. Moreover, the present tense is the dominant tense in Surah al-Muzammil. Since the scope of the present tense is vast and can include all tenses, the speaker has used chiefly present tense verbs in the surah. Examining the polarity of clauses indicates a high percentage of positive polarity compared to negative polarity, and this predominance of positive polarity, along with the predominance of theme, increases the speaker’s confidence. In addition, based on the ideational metafunction, the material process has the highest frequency in the surah. The high frequency of the material process is due to the objectiveness of the word in the text of the surah- the more objective the speech, the more influential the text. As to the textual metafunction, most of the clauses’ thematic structure is unmarked, indicating that the speaker tries to use the same typical mechanism in everyday language to construct information structure.

Gasemi Gonabady (1603) is a famous poet for his National _Historical epics. At the beginning his Masnavis he starts with a introductory part and then he arrange a Mearaj _ Name. Ghasemi has described the Mearaj of the Prophet Muhammad in a strong and high quality of poetry in such a way that can consider his Mearaj _ Name as a superior part of his poetry. Gasemi described a very exciting picture of this Journey. In the present research first all Mearaj _ Name from Masnavis of Ghasemi were evaluated and all aspects of Mearaj was arranged as he described; then was compared with those in the book of Al Mearaj written by Ghoshairy. By this comparison   Theses questions were answered: 1) which steps of this Holy journey did come to attention of Ghasemi?2) what are commonality and the difference between Ghasemi and Ghoshairy. The results showed that although Ghasmi and Ghoshairy,s point  of  view  are very  closed  to each  other, but Ghasemi had described  Mearaj  events  more. precisely with more relevant pictures. Both poets believe to bodily Mearaj. hasemi believes that Prophet Muhammad saw God with a heavenly eyes, but Ghoshairy  blives that  Muhammad  saw God with the  real eyes. Ghasemi in his poets had not mentioned the date of Mearaj, opening the chest and washing the hands of prophet Muhammad; although Ghoshairy has pointed to these two points. In this paper other differences also have been mentioned.

Translation scholars have developed different approaches to demonstrate the nature of translation, one being the cannibalistic post-colonial approach. The story is -Brazilian natives ate the Portuguese priest (a symbol of colonization) during a ritual. This event was later presented as the Declaration of Cannibalism, and symbolically, the act of digesting and absorbing the achievements of the colonizer, by eating the flesh and drinking blood through which, the colony got stronger.

If we look at Masnavi Ma’navi from this perspective, the reason for the Quran’s tremendous influence on it will be completely clear. To clarify the impact of the Quran on Masnavi Ma’navi from a post-colonial translation perspective, Vinay and Darbelnet’s model is adopted because the post-colonial perspectives often have descriptive approaches. Vinay and Darbelnet’s model is concerned with two direct and indirect translation strategies in linguistics and translation studies.

The results of the study indicate that Masnavi Ma’navi, from a post-colonial perspective, is a form of translation of the Quran. Molavi’s motivation in resorting to Quranic verses, in parallel to the meaning of his poems, is to establish a Utopia of Persian literature so that Persian language and literature can reach the level of the high cultures of the world. Although Molavi applied both direct and indirect translation strategies in transferring Quranic verses into Masnavi Ma’navi, he is interested in ingurging, modulation, and equivalence methods as well.

Translation scholars have developed customized theories to demonstrate the nature of translation with ideological tendencies. One of these theories is the cannibalistic postcolonial approach. It dates back to the story where Brazilian natives ate the Portuguese priest (a symbol of colonization) during a ritual, later presented as the Declaration of Cannibalism. Symbolically, the act of digesting and absorbing the achievements of the colonizer, especially their language, by eating the flesh and drinking blood of the other party, was transformed into a means of strengthening and promoting the colony’s power. In brief, the objective of the colony was to absorb the power of the colonizer within itself as to generate new authority. Eating foreign flesh and drinking blood in this ritual is a symbolic sign of respect and acceptance statute and superiority, with no denial or rejection on the colonizer part. In this perspective, the colony replaced the subordinate stance with the superior stance and, like a superior culture, reached power and glory. In the Homogenetic approach perspective in the translation process, the source text is ingurgated to strengthen the target text (TT). A deep look at Masnavi Ma’navi in this perspective, the reason for the Quran’s tremendous influence on it will be completely clear. To clarify the impact of the Quran on Masnavi Ma’navi from a postcolonial translation perspective, Jean-Paul Vinay and Jean Darbelnet’s model is adopted because postcolonial perspectives have descriptive approaches and it is necessary to integrate these approaches with pattern-based and analytical approaches.

Method and Materials:

The Holy Quran and Masnavi Ma’navi constitute the primary sources of this study. The effect of the Holy Quran on Masnavi Ma’navi from the viewpoint of post-colonial translation is combined with Vinay and Darbelnet’s model. The two general strategies of their model are direct translation and oblique translation. Accordingly, in any translation, there exist seven key active processes or procedures::Ingurgitating: is to take a word from the source language (SL) and hold it in the target language (TL), the easiest of the procedures, usually applied in one of two situations: when addressing a new technological method for which there is no term in the TL, or when holding a word from the SL for stylistic effect, where the translator applied a foreign word.

Calque:

 is when a word from the ST is translated into the TT. Calques either adopt the TL syntax when translating each word literally, or they disregard the TL syntax and stick to the SL syntax, thus, making syntactical structure complicated in TT.
Literal Translation: according to Vinay and Darbelnet, this approach can only be applied in specific situations. These scholars believe that interpreting word for word without changing the context is an appropriate measure applied in literal translation. Simply, literal translation broadens the meaning of a calque more appropriately.

Transposition:

 according to Vinay and Darbelnet, is described as a change in word class without a change in meaning. This applies when translators alter the word form, such as nouns to verbs, without thinking about it. Transposition, to Vinay and Darbelnet is either mandatory or optional; they refer to the ST as the base expression and the TT as the transposed expression.

Modulation: 

is the process of generating a TT from a different perspective than the ST. When the results of the previous procedures produce an awkward-sounding translation despite being grammatically, syntactically, and lexically correct, Vinay and Darbelnet consider this procedure to be appropriate.
Equivalence: can be both simple and complex. Vinay and Darbelnet apply the example of someone expressing pain to describe equivalence as something that is almost inherently cultural, expression "ouch!" in English, while a literal translation of the sound would be useless to the reader in French, expression, “ae!.” Both terms will immediately convey to readers that there is a degree of pain involved.
Adaptation: when the translator attempts to make the SL into the TL while assuring that it is as important and meaningful as the original, adaptation is equivalent to equivalence. Imagine if the ST said anything so unmistakably English that translating it into French would be meaningless, or vice versa. Adaptation is needed at this point by the translator. The phrase banlieue is a great example of this, but it can be a bit of a double-edged sword when translated into English.

The findings here reveal that the level of linguistic interference depends on social and cultural factors next to the strength of different linguistic and literary systems; for example, when the translation is done from a strong language or culture, the reception of the SL will be greater in the TL, especially if TL or culture needs to gain strength in a specific context. In this article, the ingurgitation method, as the first of the seven main methods of Vinay and Darbelnet’s model, is fully adopted in the process of analysis of Masnavi Ma’navi to reveal new perspectives on translation studies. Ingurgitating elements of the SL are the methods applied in preservation, reduction, deletion, addition, transposition, and modulation. Among these seven models, the 1st, 4th, 5th, 6th, and 7th are applied in transferring the verses and phrases of the Quran into Masnavi Ma’navi. The translation with calque and literal translation methods was less than the others.

Based on the finding here, Masnavi Ma’navi, in a postcolonial perspective, is a form of translation of the Quran, as the translator has selected the highest and most sacred capital of the SL, like the Quran, and has applied its verses to compose his poems and give them meaning to the highest extent possible. Molavi’s motivation in applied Quranic verses, next to the meaning of his poems, is to establish a Utopia of Persian literature so that Persian language and literature can reach the level of the superior cultures of the world. Although Molavi considered both direct and indirect translation strategies in transferring Quranic verses into his Masnavi Ma’navi, without disregarding strategies like ingurgitation, modulation, and equivalence.

Phonetic stylistics, as one of the branches of stylistics, has an important position in linguistic research. Based on the descriptive and analytical method, the present study has studied the stylistic analysis of Surah Saffat from two phonetic and lexical levels in order to examine the most prominent phonetic and lexical aspects of the mentioned Surah, such as the nature of the letters and the frequency of its repetition, rhythm, puns, and syllables used in it. The findings indicate that phonetic elements such as repetition, rhythm, puns, etc. as examples of phonetic elements, play an important role in conveying concepts and meanings. From the lexical point of view, the use of sound masculine plural from with high frequency and past verbs in baab-e-taf'eel has been more effective in the Surah. And finally, both sounds and words are in line with the topic of the Surah, which is the expression of God's monotheism and the punishment of polytheists.

One of the theories proposed in the field of applied language science, which is used in discourse analysis and can provide grounds for further understanding of the meaning and interpretation of texts, is the speech act theory. This theory was developed for the first time by Austin and then with the help of his student Searle according to the teachings he learned from linguists. Searle divided speech acts into 5 groups: assertive, directive, commissive, expressive, and declarative, and explained the characteristics of each of these acts. Quranic stories are one of the rich sources of linguistic studies, and by analyzing their linguistic structures and textual contexts, it is possible to examine various types of speech acts. This research tries to analyze the speech act in the field of linguistics using the descriptive method and content analysis, and then, considering the context of the speech, to analyze the types of Searle's classification of speech acts in the verses of Noah's story. Among the important functions of these acts is the detailed explanation of linguistic forms in order to discover the implicit meanings of religious propositions. The findings of the research show that the dominant context of the verses of the story is the type of assertive and expressive acts, these acts mostly seek to express the call to obey God and the divine prophets (peace be upon them), introduce God, describe the world of creation, and the description of Noah's views and states. expression of situations is type (A). One of the implicit meanings of the declaration act is the announcement of the beginning of the mission of Noah (pbuh) and the end of his mission with divine force and the announcement of disbelief in God on the part of unrighteous generations. And one of the indirect meanings of directive act is asking for destruction for the unbelievers.