روابط همنشینی

Statement of the Problem The derivatives of the root word "malo" have been used 9 times in the Holy Quran. 7 of these words are used in relation to giving respite to sinners and delaying their punishment. If this word is considered together with other words that are in the same semantic field, it can be said that these words explain and clarify one of the most frequent concepts in the Holy Quran. This meaning is what Islamic scholars call the tradition of delay and recourse. Understanding the wonderful meanings of the Holy Quran and the subtleties that exist in the words and phrases of the All-Wise God has prompted scholars of various sciences to explain and clarify the concepts related to the tradition of delay and recourse, each within their own field of knowledge. However, despite the very valuable efforts that commentators and scholars of the science of words have made, it seems that there is no place for a systematic and documented research on the semantics of this word. This study aims to study the components of various words used in the Holy Quran for the tradition of granting a deadline. It should be explained on what basis the diversity of interpretations of the Holy Quran regarding the aforementioned tradition was based? What nuances do each of the various interpretations convey in their semantic components? In this study, the aforementioned question is examined with the focus on identifying some semantic nuances of the word "imla" in expressing the tradition of granting a deadline, and in the process, the meanings of other words in the tradition of granting a deadline are also examined and scrutinized to a considerable extent.

Necessity and importance:

The Quran is an eternal book containing content that will be useful to humanity until the end of its life. Considering this point and some preliminary points, it is not necessary to discuss them in detail. It is necessary to acknowledge with all our conscience that in such a book, every single word has been used wisely and with care in the nuances of their meanings. This is something that the high capacity of expressions and words in the Arabic language has made possible to a considerable extent for its theologians. Therefore, when it is observed that God Almighty has used numerous words in conveying a general meaning such as the tradition of granting respite, which are associated with each other in a central content, the question arises as to what different meanings a wise theologian or, as some scholars put it, the chief of intellects, might have in mind in choosing various words? The question of these differences seems necessary and essential for a more accurate understanding of the Quranic teachings. This is something that has occupied the minds of scholars in the past regarding different meanings. In contemporary times, and given the significant progress in the field of semantics, it seems that the aforementioned can be pursued using the achievements of this field and a step forward can be taken to understand the meanings of the Quran and what God, the All-Wise, intended.

In this article, first, brief points are made about the nature and goals of semantics, the position of conceptual relations in modern semantics, the definition of associative relations and their types in the Holy Quran, and the definition of substitutional relations. Then, in the main part of the research, explanations are given about the morphological structure and lexical meanings of the word "imlaa". Then, words that are placed in a verbal chain next to the word "imlaa" are discussed. In this regard, a number of these words that are useful in understanding the semantic components of the Quranic uses of "imlaa" are examined. The associative words that are discussed in this article are: خیر, اخذ, کید, ازدیاد, and یستیحزا. In the other part, words that can replace the word "imlaa" in a context are examined. In this section, the semantic components of words such as استدراج, امهال, تاجیل, and نزره are examined. It should be noted that to examine the vocabulary of this semantic field, a central word is needed that is at the center of the semantic field. For this purpose, the word "spelling" has been chosen due to its greater and more prominent use.

Regarding the verses in which the tradition of umlah and istidraj is stated, various forms have been written. Sometimes the theological perspective in these studies is colorful and sometimes the interpretive perspective. For example, in the article by Ruqayyah Yousefi, the verses related to the tradition of umlah and istidraj are examined to explain how the scheming is attributed to God Almighty. (See: Abdullahi, Tahirah, Yousefi, Ruqayyah, “How to Attribute Scheming to God Almighty,” Studies in Religious Studies, No. 8, Fall and Winter 99, pp. 0-21) The common point of all these writings is that a linguistic perspective is not seen to understand the meaning of the word umlah, which has been used more in these verses.

Results and Achievements:

From the above points, the following results are obtained:The word dictation is used in the Holy Quran in the sense of giving respite to the disbelievers. According to some philologists, the association of the concept of this word with the concept of the word اخذ strengthens the theory that in fact this word is used in the sense of setting free and releasing. In this case, the Quranic uses of this word are metaphorical.By semantically analyzing words such as خیر, اخذ, کید, ازدیاد and استیحعه that are in the axis of substitution with the word dictation, a more precise explanation of the semantic components of the word dictation in the Holy Quran can be obtained.From the association of the derivatives of the word dictation with the mentioned words, it is clear that the disbelievers are interested in this freedom arising from dictation, but this is by no means something that anyone really desires. The word "Kaid" indicates that this situation is specific to the rebellious infidels and those who have waged war against God. They have been caught in a conspiracy that is intended to destroy and annihilate them. The interpretation of "Lizdadua" and the use of a distinctive syntactic structure in the verse indicate that the reason for this respite is basically to increase their sins and in no way is there any talk of indifference or neglect, but rather divine punishment has been applied to their situation in this channel.Also, the association of these words with the word "Istihaza" expresses this point. This divine method of dealing with the rebellious infidels is in fact an example of Istihaza, which is considered to be the agent of God Almighty in verses of the Holy Quran.Examining the concepts contained in words such as "Istidraj", "Imhal" and "Anzar" is a guide in understanding the Quranic transcendence of the word "Imla". Attention to these words, which are in the axis of succession, provides key points in the semantics of the word "imlaa".The word "imlaa" when attributed to God Almighty is a punishment from God towards the disbelievers. Contrary to the usages of the meaning of "imhal" which conveys a meaning of punishment or otherwise. In Quranic usages, the Holy Prophet of Islam has been asked to give them time and leave the punishment to God. Contrary to the usages of the meaning of "anzar" which in some cases there is an expectation of improvement in the situation and resolution of the problem, this is not the case in the meaning of "imlaa" and this attitude of God Almighty is a punishment that He inflicts on the disbelievers.Quranic usages of "istidar" refer to the gradual fall of the disbelievers and "imlaa" shows and explains the manner of this gradual fall, which is to abandon them.

Understanding the discourse of the Qur’an is possible by understanding its words and meanings. Addressing the meaning of words in the light of existing methods in semantics can provide a broad horizon in setting the semantic network of Qur’anic words. Covenant is one of the key words in understanding the discourse of the Qur’an, the expressive analysis of which in the semantic system of the Qur’an is the aim of the present study. Therefore, adopting a descriptive-analytical method and using the semantic method, this article seeks to answer the question, “considering the semantic components and the relations of companionship and succession, how is the semantic network of ‘the Covenant’ explained in the Qur’an?” The results of the research indicate that in the linguistic application of the term “Covenant”, its basic meanings such as “strength, reinforcement, and consolidation” are considered. Also, in the study of companionship relationships, the verb form of the word “axz” (take) refers to the type of taking the covenant and the verb “zekr” (mention) refers to its basic components. In addition, nominal companionships of the terms like “ahd” (the Covenant) and “qaliz” (strong) highlights the strength and stability of the covenant. Substitutes of this word can be classified into four groups: conceptual substitutes, substitutions based on the concept of acceptance of the Covenant, substitutes within the scope of the provisions of the Covenant, and rhyming substitutes for the term “misaq” (the Covenant). The semantic opposites of the term “Covenant” such as “violation, forgetfulness, deviation, abjuration,

"Ḍarr" is a key and frequent word in the verses of the Holy Quran, which plays an important role in illustating the semantic field of “suffering and hardship” in the Quranic worldview. The present study investigates the concept of “ḍarr” from Quranic perspective using semantic methods since semantics with an analytical and accurate perspective is a useful way to achieve the true meaning of words. By examining the word " ḍarr" with a concurrent approach, It is found that the word " ḍarr" in a verbal paradigmatic axis with verbs "reach and descover" is in the same semantic field and in a nominal paradigmatic axis is with the concept of "hardness " and “benefit, blessing, mercy, and Happiness” and in a syntagmatic axis is in the same semantic field with the words "evil and torment and shakiness”. Hence, the word " ḍarr" means “mundane loss” so it's an “individual harm”. It is also a divine tradition that controls the existence of humans. It falls on the human being like a veil and covers the face of health, comfort and, tranquility. This kind of " ḍarr" is so great that one despairs others and trusts only in God. It is also a tool for “punishment, trial, growth” and “attaining a high position”.  Therefore, " ḍarr" does not necessarily have a negative connotation and may have positive results and effects, despite its unpleasant appearance.

The knowledge of semantics in the Holy Qur'an has special applications that can be used to examine the vocabulary of the Holy Qur'an and show the miracles of this divine book. One of the most used concepts in the Holy Quran is the concept of hope, which is expressed in the Quran with words such as Amal, Lal, Asi, Raja, etc. This research aims to study the semantics of the word hope in the Qur'an by using the descriptive-analytical method, relying on companionship relationships Studies show that the current cognates of hope in the Qur'an include Yehdin, Tahjeed, Aqimwa, Atwa, Ata'iwa; Nominal companions are also mentioned for the concept of hope in the Holy Qur'an. Names such as Rahma, which express God's grace and human hope; No, which carries a positive charge about hope; The meeting of Allah conveys the concept that the meeting of God should be desired by those who hope; Aswah, which expresses patterns of hope, and repentance, through which man hopes for God's infinite mercy, are nominal concepts that accompany hope in the Qur'an. Mohsen, Qant and Saleh are considered to be companions of Omid in the Qur'an.

One of the most practical concepts in Nahj al-Balaghah is the concept of God's knowledge. One of the methods of discovering the meaning of God's knowledge is to pay attention to the syntagmatic concepts, which play a decisive and complementary role in Imam Ali's intention about the concept of divine knowledge. This approach tries to express the coherence and continuity of Nahj al-Balaghah's teachings by considering the style, proximity of words and relying on Nahj al-Balaghah as a whole. The present research with a documentary-analytical method in Nahj al-Balaghah seeks to answer what syntagmatic and synonymous attributes Ali (AS) has used to explain and analyze the intrinsic attribute of divine knowledge. According to the present study, words and attributes such as environment, innovator, sage, hearing, and insight have the highest statistical frequency and syntagmatic attribute in divine knowledge. In other words, the transcendence of the Almighty over all things, his innovation in creation, wisdom, and seeing and hearing, is a sign of God's innate awareness and knowledge of all things and beings. 

“Infaq” is one of the most prominent individual-social guiding principles of the Quran, which is referred to as financial piety as opposed to doctrinal and devotional piety. The high frequency of infaq verses in the divine discourse indicates its special importance to God, so much so that it has been mentioned as a way to save man from the inner diseases of the soul, such as miserliness, avarice, etc., and it paves the way for the purity of the soul. Based on syntagmatic relations, infaq co-occurs with many words in the divine verses. Relying on the descriptive-analytical method, the present article deals with the semantic components of infaq based on the positive and negative differentiation of elements while extracting some of the words which co-occur with infaq. The findings reveal that the word infaq co-occurs with some ethical and doctrinal concepts with positive emotional denotation such as faith, piety, benevolence, goodness, trustworthiness, lucrative business, etc., and creating semantic relationships at the sentence level, it forms such semantic components as practical faith, creation of personal and social security and health, theism, reinforcement of moral values, moderation, etc. Each one of these lexical relations denotes special meaning subtleties and literary imagery of infaq, and in turn indicates the coherence and cohesion of the words and meanings in the divine discourse, so much so that the lack of attention to the highlights in syntagmatic relations will reduce the precise and deep understanding of words.

The word istikbar (arrogance) is one of the key words in the monotheistic system of the Quran, which has found a special status as a special feature of the opponents and adversaries of the call to the truth. Given the prominent role of this issue in the human life system and its provision of corruption and moral deviations, it is necessary to represent the nature of the elements that make up the semantic network of istikbar. Using the descriptive-analytical method, the present study aims, first, to analyze the lexical concept of this word and, then, to examine the semantic relations of the word istikbar with the words which co-occur with it, so that some of the syntagmatic elements of this word such as semantic proximity, semantic contrast and semantic field are illuminated through case analysis. The results show that istikbar is in close proximity with Satan, infidels, polytheists, affluent people and voluptuaries, and concepts such as selfishness, atheism and ingratitude, fanaticism, group-preference and infiltration-seeking are included in the semantic network of istikbar. This word is further in semantic contrast with concepts such as faith, servantship, obedience, forgiveness and ‘the state of being oppressed’, and it is effective in leading man towards falsehood and the emergence of the major moral vices. Importantly, the estimation of meaning based on this linguistic mechanism is considered a methodical model and following the discovery of implicit meanings, it has tackled the degree of semantic degradation and status degradation of istikbar by Quranic standards.

Waddah is one of the most widely used words in the Holy Quran, and a careful examination of the term and its implications can provide a better understanding of Qur'anic concepts and teachings. This study, by semantics and vocabulary association relations, explores the meaning of the word "promise" and extracts its semantic components from the Holy Quran, and then studies the related educational concepts. Based on the findings of the research conducted through the analysis of the applications and the extraction of vocabulary concepts, it was found that the semantic components of the word "wad" are divided into two categories: It is related to the promise or promises of God which has been attributed to God in numerous verses and promises, and is divided into two categories: (a) The purpose of divine promise. , Is the language and promise implied by the promise of God. B) The purpose of divine promise is the traditions and laws that flow as divine in the system of existence. The second set of semantic components of "promise" relates to the promise or promises of the human being, which is a linguistic and verbal signification and has been attributed to some human beings in some verses. It was also found that divine promises have different meanings in education and can be classified into two categories in one of the following categories: (a) the domain of cognition, including: theology, anthropology; And ontology. B) Areas of practice, including: Increasing faith and encouragement.

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.

Among the features of the Qur’an is its definition as “'Arabī”, an expression occurred eleven times along the Sūrahs. Such applications by Allah points to His emphasis on this trait, that is worth considering and studying. The present research, based on semantics of constructivism and the paradigmatic relations between the vocabulary, presents the semantic constraints of the term “'Arabī” from the beginning to the coalescence of the word and the influence on the audience. Therefore, the most important constraints of the word “'Arabī” in the Qur’an are as follow: “connection and cohesion,” “to make words”, “toxication” and “induction of science in the other” at the transmitter level, the terms “development and separation”, “Diversity and diversity”, “honesty and truth in expression”, “readability”, “inner strength”, “expressiveness”,“signification”, and “turning on” at the order of the message, and the constraints of “creating the faculty of discovery”, “distinguishing”, “self-preservation”, “making motivation”, “remembrance”, “accepting guidance” and “aristocracy and domination” are at the receiving level of this message, and Arabism is a concept that is going on in all.

To achieve the intention as well as the aim of Quran, it is necessary for one to know the semantic analysis of words. One of the most frequent concepts in the Holy Quran is the concept of “rezq” [sustenance] which has been reflected in some attributes of God such as “ÇáÑÒÇޔ [Supplier] and is closely related to some basic concepts within the semantic system of the Holy Quran. In this paper, we have attempted to discuss the semantic and conceptual relations of “rezq” as well as other syntagmatic and paradigmatic concepts relevant to it. Syntagmatic relations of “rezq” are classified into 3 groups based on the subject of “rezq” whereas its paradigmatic relations are identified based on similar structures such conceptual relations as hyponymy and synonymy are identified. It is concluded that in addition to the explanation of the position of “rezq” in relation to other Koranic concepts in the syntagmatic axis, its paradigmatic concepts will be identified as well.

“Patience” in religious teachings is known as one of the basic concepts of faith. The term is used in combination with other derivaties 103 times in Qur’an. That shows the importance of the character ethic of Islam and Qur’an. The term preserving the literal and technical meaning is associated with many religious and ethical concepts. Accordingly, explain the relationship of patience to concepts such as prayer, faith, piety, Islam, certainty, goodness are some of the issues that will be discussed in this article. This artide uses descriptive-analytical ways in an orderly process to identify the term in dictionaries and then analyze and recover the meaning of the patience with a comprehensive out look to the entire taxt of the Qur’an. Checking the meaning of patience in the Qur’an is the centeral issue of this research. Patience in the Qur’an have been accompained with a number of concepts and words such as “piety”, “prayer”, “zakat”, “enjoing good and for bidding the wrong”, “believe”, “Islam”, “certainty”, and “goodness”. The words “Helm” and “Anahi” have a succession relationship with the word “patience”. As the word “patience” has a contrary relationship with words like “hurry” and “onyx” and the examples of the interaction of these tow words can be seen in the Qur’an.

Semantics, as a branch of linguistic, is a knowledge that analyzes the meaning of the words and sentences of a text. With this knowledge, we can recognize the exact positions of the words and their compound forms through a semantic system. The word "jihad", a very important word in the Quran, is considered from this perspective. This word is one of the complex concepts that has long been the focus of attention in Islamic schools, and its frequent appearance throughout the Quran indicatives its importance. The present study seeks to answer these two questions: What are the collocations and replacements for the word Jihad? And what are semantic factors of this word? Thus after considering about forty-one verses of the Holy Quran and pragmatic analyses of jihad, we found that the term jihad has the connotation of soft wars and power which is quite the opposite of the general view towards it, considering it as a war with weapons. Accordingly, it often means power and war-like software. That is to say, it focuses on promising, advising, and preaching. Therefore, by this way, we can dispel the unfair propagations, especially in the present time that the enemies of Islam try to propagate so called Islam with power and swords.

The word ‘holy’ in terms of concept and meaning is of one of the most important and yet complex Quranic Words that has not been considered through a semantic approach. This study has tried to analyze this word in the Quran based on an analytical and descriptive method. In this study, by drawing on the context and relationship rule and the conceptual relation of the word ‘holy’ with its collocations and its replacement words, we have tried to pinpoint the use of the term throughout the verses. The word ‘holy’ in the Quran has a wide variety of meanings, and it has been used in 11 senses such as a gratuitous gift, a gift without loss and degradation, a gift without asking, closed with a seal, and useful. This word, based on the replacement axis, is also on the same semantic group with the words ‘great’ and ‘generous’. The discovery of the semantic components of the word ‘holy’ has revealed a minute part of the sciences hidden in the verses and indicates that the Quran is based on a systematic thought.

The term " book " one of the key concepts of the Quran that has long been of interest to scholars of the Quran . This term is mentioned 231 times in the Quran and in the company of other Quranic Words is located. Check companions of book indicates that the term has three types of cmpany adjective , nominal and verbal. From company between the book and the attributes of the right , Munir , expression, Mastor, Karim, Aziz, Imam and mercy, Maalom, Mosadegh, Maknon, Hakim, Hafiz and Mofasal it turns out six meaning of the Koran, the Bible , the Torah , written , letters , death destined to be achieved. Companion book fourteen verb , meaning four of the Quran , Bible , Torah and in its deeds. Two words from the book 's companion indicate that Word book the Koran , his name has three meanings in combination scriptures , written and sturdy verses. This paper, using the method of semantics to Companion book explores topics with other concerns Quranic Words.

The concept of “Kalama” has always been one of the most important and yet complicated concepts that has been brought to attention in human and divine schools of thoughts. “Kalama” has also claimed a special place in the Holy Qur’an، and the repetition of it throughout the Book is a sign of its importance. Semantics of Quranic words is one of the modern methods of investigation in Holy Qur’an. This research، accordingly، has tried to clarify the concept of “Kalama” and to decipher its semantic components from the Holy Qur’an، by using modern semiotics. The synchronic method allowed the study of the 46 verses in the Holy Qur’an that contained “Kalama” within them. After analyzing their application and deciphering syntagmatic and paradigmatic concepts، the results showed that the concept “Ghol” was the closest concept to the core meaning of “Kalama”، and thus could be used as a paradigm for the phrase. Therefore “Kalama” is a speech or saying attributed to both God and human in the Holy Qur’an. However، over half of these 46 verses point to divine commands which result from God’s will or divine traditions. In one verse it points to infidels and reveals their beliefs about their actions. The rest of these verses are not attributed to anything or anyone، rather they are syntagmised with differing positive and negative traits، which express different monotheism and un-monotheism beliefs.