معنا شناسی

The phrase “protecting the private parts” (ḥifz-i faraj) has been repeated four times in the Holy Quran in different forms and God has advised it to the believers. However, since the object of protecting the private parts has been omitted, the implication of these verses is ambiguous. Different views have been expressed regarding the answer to the question of what the intent of the legislator (God) was concerning the object of protecting the private parts, each of which has its own specific requirements and different semantic spheres. Nowadays, in the area of medical jurisprudence, of the main reasons for opposition to phenomena such as surrogacy or some forms of artificial insemination is the contradiction of these phenomena with the obligation of protecting the private parts and the evaluation of these laws is not possible without having the correct and methodical interpretation of “protecting the private parts.” Despite the foundational role of these verses in jurisprudential inferences, so far no independent argumentative work has been authored regarding the interpretation of these verses and this very theoretical vacuum has led to the emergence of sometimes incorrect and undisciplined interpretations. The present study aims to study and critique these exegeses through a descriptive-analytic method and to show that artificial insemination and surrogacy are essentially unrelated to these verses and these two are separate from each other.

From the point of view of the Holy Quran, human effort has a special value in the eyes of God. However, researchers have rarely addressed this term. The present research has used the science of semantics with the aim of analyzing the components and the semantic network of the word "Sai" in the Quran.For this purpose, by using the companions of this word, the basic components and semantic network of this word have been identified with the method of semantics and analysis of related verses. Semantics will help to get a meaning based on the Qur'an from the word, which will lead to a better, more accurate and deeper understanding of the verses and will be of great help to the translations and interpretations of the Holy Qur'an.The findings indicate that "Effort" has a single meaning with the components of "being alive, using power and strength, movement, in the case of humans, direction, and abundance according to the purpose and requirements of the subject". Also, in a classification, Sa'i is attributed to humans and non-humans in the Qur'an.For non-humans, effort is accompanied by movement and a manifestation of life for these creatures. In the Book of God, the effort is not attributed to God.

Martyrdom and seeking martyrdom are among the issues and problems of the Qur'an and Hadith and one of the important principles and necessities of the religion of Islam that must be properly identified. The best source for identifying the origin of the nature and characteristics of martyrdom is to study and discover its aspects and angles in the Qur'an and narratives. Understanding the secrets and ways of martyrdom is necessary to show the path of martyrdom. Examining the semantic field of the word martyrdom and its semantic course in the texts of Jahiliyah (age of ignorance before the emergence of Islam) and the Qur'an, shows that the word martyrdom is literally the same as the original meaning and the term martyrdom after the revelation of the Qur'an has been expanded and promoted. Examining the root derivatives of "martyrdom" with the concept of being killed in the way of God shows that this word retains its basic meaning (in Persian) "presence", "perception of presence", "observation", "witness" and "testimony" and has entered the semantic system of the Qur'an with semantic elements with positive value in the course of its semantic evolution. In other words, it can be said that although the concept of "Shahada (in Arabic 3n3 ̧ 3})" derivatives was well known to the Arabs of that age, it was used as the meaning of being killed in the way of God, according to which it could ensure human happiness. This study seeks to answer the question of the semantic course of the word "martyrdom" in the Holy Qur'an, and then to examine the constructive semantic elements of "martyr and martyrdom".

Verse 84 of Surah Al-Isra represents most essential basis of human deeds in the word “Shakilah” (manner), where it says “Say, each works according to his manner …” There are only the two words of “Shikl” (form) and “Shakilah” (manner) from the root word of “Sha-ka-la” in the Holy Quran, while the majority of commentators and lexicographers offer quite different definitions for the word “Shakilah”. Of course, some definitions are figurative. Lexicographers’ attempts to find a collective meaning for the root word of “Sha-ka-la” have yielded no results thus far. Some lexicographers have presented “likeness” as a synonym for the Arabic root word, but it is not that much accurate. This paper intends to apply semantics and resort to etymological studies to explore semantic components of the root word of “Sha-ka-la” in early Arabic languages to find how these components have established links with the concept of “Shakilah” in Arabic language. In the light of this method, we have indicated how intrinsic and extrinsic semantic components in the root word of “Sha-ka-la” have found their way from the early Arabic languages to the contemporary Arabic language and how they affected the meaning of “Shakilah”.

One of the most important ways in which the semantics of science today is the attention of the literary scholars is the recognition of the meaning of the words from the perspective of companionship, because the verbal examination of the verses in the meaning of the verses can be obtained in the exact sense of the word. "Doom" is one of the most frequent and key words in the Holy Quran. The purpose of this research is to study the term "torment" by descriptive-analytical method, terminological studies and analysis through its affinity. Therefore, after selecting and examining the term "torment" , The companion clauses of this term are discussed. With a semantic look on the axis of affinity, it can be said that the word in the text of the Holy Quran is based on the co-axis of affairs such as 'Alim', 'Massive', 'Several', 'Mahin', 'Nekr', and addressed to the infidels, hypocrites, polytheists for you. The use of the term torment with its companion attributes shows that the Holy Qur'an uses several attributes to convey the agony of individuals and past nations, and there is a relationship between the type of sin and the audience and the type of punishment. For example, severe punishment is sometimes special for infamous, They insist on their dignity, a special torment is a sin that has a mockery and a torment of unknown torment is unknown.

Some scholars believe that there is no synonym in the Qur'an. Accordingly, each word has a particular meaning in the sentence. It is therefore necessary to have a more accurate understanding of the Divine Word by researching the meaning of the words correctly. One word that has many meanings in the Holy Quran is the word “Ahd” (Testament), with its derivatives used 46 times in the Holy Quran and in the Bible about 300 times. In this study, the meaning of the word “Ahd” (testament) and its semantic circle in the Holy Qur'an are compared with its meaning in the Old Testament. The findings of this study indicate that the concept of “Ahd” (Testament) is not the same in the Quran and the old testaments, but there is a significant difference in this regard.

Understanding the language of any text is one of the ways in which the text is appreciated and interpreted, and as one of the well-known linguists, Izutsu propounds the intricacies of this method. He attempts the application of various methods of linguistics and semiotic analysis to Qurʾānic studies, but his semantic approach has not been studied and has mostly been neglected. This article adopts an analytical approach with the aim of examining Izutsu’s semantics along with the strengths of this method and the potential influences it may have in the methodology of Qurʾānic studies. However, we note that lack of specific criteria and standards in the selection of keywords, identifying the etymology of words, arriving at the semantics of meaning and understanding their applications are the weak points of his approach.

Semantics is the scientific study of meaning, which analyzes the meanings of words in terms of the semantic systems they belong to. One of the most important ways that has attracted the attention of literary critics is reliance on syntagmatic and pragmatic relationships because through the semantic network of a given word, its exact meaning can be obtained by examining the words, in case of the Qur'an in the contexts of ayahs. The word "azaab", i.e. torment, is one of the most frequent words in the Qur'an and in the present research, we tried to answer the question that which words are the most important collocates and substitutes of this word. Taking a semantic perspective on the syntagmatic and paradigmatic axes, it can be said that this word has collocated in the Holy Qur'an with words such as "kufr (disbelief)", "zulm (oppression)", "kibr (arrogance)", "nifaq (hypocrisy)", which are factors that bring about inflicting torments on humans. As for the pragmatic axis, the word in question is a near synonym of words such as "khasara (loss)", "habata (annulment of one's works)", "eqaab (consequence)", "naar (Fire (of hell))", and "jazaa' (punishment)", each of which in some ways represent torment. The present descriptive-analytical research thus aimed to investigate the term "azaab", relying on terminological studies and analysis through collocations and substitutions. Accordingly, first, the frequent collocations of the word under discussion were identified and then based on the collocations, the substitutions of this concept embodied as words were addressed.

One of the elements of having the right impression of the verses of the Qur’ān is the recognition of the meanings of its words. To this end, the specific convention and the customary meanings that exist in the Qur’ān for some words are to be taken into consideration. On the other hand, the words of the Holy Qur’ān are taken as their common meanings in the age of Revelation. In this research, the meaning of the word ṣa la ḥa and its derivatives in the Qur’ān are discussed about. By studying and summing up the material stated in lexicons and books of interpretation about the word ṣa la ḥa and its derivatives and in regard to all the verses in which these words are employed, it can be said that the word ṣa la ḥa means righteousness. The above word and its derivatives in the Qur’ān are perhaps employed with the meaning that when we take human goals into consideration, if a man, or an action, or a relation is righteous; that is if it has features that can provide for the goal sought by man, this word is applied to it. Nevertheless, it is sometimes brought up concerning goals other than human’s ultimate goal and perfection and sometimes concerning human’s ultimate goal and perfection.

One of the new methods in Quranic studies is semantics of Quranic words. In this type of research, different areas of the meaning of a word along with its Quranic examples, due to the form in which the word is located, are evaluated. This study has examined the term of “fisq” according to such method. Explaining the concept and nature of “fisq” in philology and terminology and the views of commentators, this article examines its Quranic usages. Findings show that this term in the Holy Quran has a general negative concept and relates with the concepts of infidelity, hypocrisy, tyranny, corruption and faith.

Divine names and attributes are of crucial importance regarding human relation with God, and other issues like beliefs and the act of speaking to the lord of universe. The semantic aspect of the issue has been of great attention in religion philosophy. It seeks to explain how divine attributes should be recognized and how they are related to human attributes. The sublime Qur’an and holy Imams’ narrations contain significant and profound concepts which could be employed in meeting these challenges. The present study, through employing content analysis,explores the approach taken by the sublime Qur’an and Imam Ali (A)concerning the divine names and attributes. From the viewpoint of the sublime Qur’an and Imam Ali’s narrations, we encounter the two issues of tashbih and tatil denials. In ta’til denial, we are guided to Godvia His creation and God presents Himself to mankind by means of nature and describesHimself through His acts and annihilation of deficiencies. In tashbih denial, due to contradictions between the creator and the creatures and unimaginable nature of God, any descriptions offered by the creatures is unacceptable since erroneous means would lead to taking over God, disintegration, enumeration,restriction, assimilation and image-making of God

Semantics is one of linguistic branches which have no longer background. But some of its matters and ideas can be discussed. This theory has been presented since middle nineteen century in the modern linguistic. It studies meaning in the speech structure. Max Muller and Michel Brail were its first founders. Multi-meaning is discussed in semantics. Lexical meaning and development sequence of “command” in Quran will be discussed in this paper. Also, it will show that “command” has a multi-meaning structure semantically. At last, it concluded that “command” has various meaning with respect to subjective situation of the verses.

Recognition the last divine scripture and prophet Muhammad (SA)'s eternal miracle is due to a real recognition of every Quranic words. It is accomplished by focusing on descent age's conditions including audience, time and place of verses descent and so on. Originally, it means ''Death'' which is its well-known meaning. At first, it referred to separation of spirit from body because this event had been tangible to human being. This word seems had not a remarkable transformation over the time. However, it has several virtual meaning (e.g. misleading, ignorance, and…) after its descent. Also, it has been divided into some kinds of idiomatic meanings by mystics. We are going to deal with its historical semantics, and then, its transformation process as well as its Quranic semantics will be discussed in this paper.

This research attempts with documentary- library method and with the passing of a tripartite stage (description, analysis and stating) to investigate the term of dhik’r (remembrance) in the noble Quran. In this paper; meanwhile, reinvestigation of the literal and terminological meaning of dhik’r (remembrance), the commentators’ opinions with the historical attitude about the terminology and denotation of dhik’r (remembrance), conceptual communication with the syntagmatic and paradigmatic terms such as the Quran, prayer, piousness,. .. and the meanings which are adopted by the their organized communication have been analyzed. Then, with using the register role and consideration of the necessity of the Quran verses, the circumstance of the application of dhik’r (remembrance) through ought the noble Quran to have determined. One of the most important results of the descriptive study is to reveal the deep semantic communication of dhik’r (remembrance) with the other terms in the same field in the Quran.

The word ijtiba’ (to single out) has been mentioned 11 times in the Quran and it has two significant facets: embracing all the good people in the world and its meaning coverage. God uses ijtiba’ about those servants about whom He says “man yasha” (whoever He wants). As we know, this word is generally said to have meanings such as ‘to single out’ and ‘to collect’. However, both meanings are flawed in some respects, though in some other respects, they are applicable. For example, in studying the stories of Adam (a.s.) and Jonah (a.s.), we find out that ijtiba' cannot be a position bestowed by God, particularly following Jonah’s (a.s.) disobedience and anger. Rather, it refers to ‘opening a way when other routes are shut’. That is, God powerfully makes all provisions for an individual exactly when they are not expected and guides him by repentance at times and by righteousness at other times. In this paper, first, the views of the scholars of the past are presented and the meaning of ijtiba' is refined. Next, following a review of the new meanings in the respective Quranic verses, ‘the journey of majtoobin (the singled out) in time’ and ‘benefits of ijtiba'’ along with the ‘table displaying different meanings of ijtiba' are presented.

The context (siyâq) theory is a fundamental and comprehensive viewpoint in the formation of spoken and written texts. For this reason, it is regarded as important in the semantics and interpretation of texts. This theory may be used in analysis and criticizing the viewpoints of other fields. This article analyzes and critically reviews hermeneutics inauthor-oriented, text-oriented, and interpreter-oriented fields from the viewpoint of context theory and draws the conclusion that: context (siyâq) is the comprehensive viewpoint of all the above three fields.

The Quran as an everlasting source includes various cross-sectional and longitudinal levels and layers. Islamic sciences have always emphasized making use of all the layers of meanings of the Quran. The scholars and researchers of Quranic studies of each era have benefitted from a particular set of instruments and approaches to explore and exploit some new horizons of this holy book. The modern era gave rise to literary criticism، linguistics and semantics and provided new instruments with novel functions for exploring the infinite meanings of the Quran. Although semiotics، historical methods and some other modern methods and instruments have commonly been used during the modern era، semantics is of particular importance in Quranic studies. What we need to consider in using these methods and instruments is their adaptation and making them well-suit the Quranic studies and Islamic culture. The present study examines how these methods can be employed in the specialized field of semantics introducing semantics of Ben’s school، cognitive semantics، stratified semantics and philosophical semantics in Quranic studies.