مفردات قرآن

Contemplation and interpretation of the Holy Quran is based on the meanings of the words. Examining the meanings of the words is considered the most fundamental stage of contemplation and interpretation. Therefore, understanding the meanings of the words has a fundamental place in contemplation and interpretation of the Qur'an. Quranic terms have different layers of meanings. These semantic layers are used for the purpose of semantic development. A comprehensive and detailed examination of these terms helps us to discover these layers. In order to carefully investigate these terms, it is necessary to search for the lexical and literal meanings and their semantic components. In order to discover the literal and lexical meanings and semantic components of Quranic terms and words, it is necessary to examine the purpose of each Surah. In this research, using the descriptive-analytical method, the purpose of Surah Luqman (Arabic: لقمان) is first examined, and then some important words of this Surah are interpreted in the light of its purpose. The literal meanings of the three words Verses (Arabic: آیات), Book (Arabic: الکتاب) and wisdom (Arabic: الحکیم) in Surah Luqman was investigated. In this surah, the Verses refers to the important training principle of sign study (Persian: آیه بینی), the Book emphasizes the important training principle of Source of training and wisdom seeks to express the purposefulness of training and the reliability of the source of training.

Ibn Faris in his Mu'jam al-Maqāyīs al-Lughah and Raghib Esfahani in his Mufradāt al-Fāẓ al-Qur’ān used the theory of semantic principle in understanding words. This theory was widely and seriously proposed by ibn Faris. In this theory, the practical meaning of a word is known as its semantic essence, its basis or its semantic principle, in such a way that the semantic principle remains with the evolution and change of the word's formulation and form. According to ibn Faris' theory, each word can have multiple semantic principles, and each of the principles has a significant impact on the deep understanding of the word, but, this theory, according to Raghib Esfahani, is based on the fact that each lexical root has only one semantic principle and other meanings return to that principle. This article has reached the following conclusions by using the descriptive-analytical method, the most important of which can be listed as follows: the theory of semantic principle is different from the theory of derivation and is later in rank than it. In many cases, ibn Faris has considered a single semantic principle, and in these cases, he seems to have succeeded in discovering the semantic relationship between words derived from a single article, but in other cases, due to his failure to discover the semantic relationship in order to refer to the single semantic principle, he has been forced to create semantic principles. In some cases, Raghib's view is not consistent with ibn Faris's in presenting a single semantic principle, and in some cases, ibn Faris has acted more accurately than Raghib in discovering the semantic principle. Unlike ibn Faris, in the absence of discovering a semantic connection between the words of a single article, Raghib has contented himself with only mentioning the meaning of that word, instead of establishing and creating another semantic principle, and has remained silent about its semantic principle or its reference to the semantic principle mentioned in that article.

According to the verses of the Holy Quran,one of the accepted principles in Holy Quran is its divine facilitation for reminder and understanding,which the understanding of vocabularies and combinations of Quran is the fundamental part of a correct understanding of the translation of Quran’s verses and the precise interpretation of them,and without a precise clarification of vocabularies and combinations of Holy Quran’s verses and their traits, the work of translation and interpretation will not be complete.The miracle of expression of Quran has been compiled and designed in a way that it rules out the possibility of any proper and justifiable synonyms that can be used as substitutes for words and syntactical and rhetorical combinations. In this regard, by relying on the points in the principles and rules of understanding Quran in the books of Fiqh-al-logheh,Quranic sciences, principles of jurisprudence and authentic interpretations, some examples of translation and interpretation of vocabularies and combinations and semantic system of words have been investigated based on a semantic approach to reach the depth of its meaning, and the method of non-synonymy in Holy Quran,i.e.non-compliance in the main core of semantic in the breadth of meaning of mutual words and non-inclusion of meaning in substitution and difference in co-occurrences, to be shown as a matter of reality in the holy Quran of God the wise.

The different applications of the words of the Qurʾān sometimes provide different meanings. This applications sometimes do not change the general meaning of the Quranic verses; But they make it difficult to understand the subtleties of the Qurʾān's meanings and reveal weak points in understanding the meaning. One of the roots of words whose different meanings have sometimes created far-fetched translations and interpretations is root <ʿJB> (usually means amazing), which can be seen in several verses of the Qurʾān. Most Arabic and Persian commentators and translators have interpreted it as “surprise”. A small number of commentators have also tried to interpret some of the usages of this root as “pleasant” and the like by distinguishing between different passages. This latter understanding is usually seen among the translators of the Qurʾān in European languages. The lack of a clear rule to distinguish the meaning of this root in its various applications has caused confusion. The present study is devoted to the analysis of the meaning of words derived from this root, and it is based on a descriptive-analytical method to examine this article lexically and morphologically, and by reviewing the commentators' opinions about the verses containing this article, its correct meaning in each explains its application. The achievement of this study is to evaluate this rule: the root <ʿjb> in all of it's application as an abstracted triple verb (al-Thulāthī al-Mujarrad) only means “surprise”; but in the case of Mazīd verbs, it is possible to have both meanings: pleasant and unpleasant, which of course, according to the context of the verse, the correct meaning is extracted.

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.

In the interpretation tradition, verses 10 to 14 of Al-Waqi'a Surah are understood in such a way that the number of predecessors and close associates in the previous nations was more than the nation of the Prophet of Islam: {And the foremost in the race, the foremost in the race: Those are they who will be brought nigh, In gardens of delight; A multitude of those of old}. This idea is formed on the basis that {A multitude of those of old} is in opposition to {And a few of those of later time}. However, "Thullah" means "a little" in Arabic language; And in the teachings of the Qur'an and tradition, many of the previous nations were transgressors. For example, in Al-Hadid Surah, next to Al-Waqi'a Surah, it is stated:{that they become not as those who received the scripture of old but the term was prolonged for them and so their hearts were hardened, and many of them are evil-livers} (57:16) and { And We verily sent Noah and Abraham and placed the prophethood and the scripture among their seed, and among them there is he who goeth right, but many of them are evil-livers.} (57:26). Therefore, "the elect" were "few" in both the former and the latter.

"A-DJ-R" , one of the most ancient triconsonantal roots in the Semitic languages, is used 108 times in 99 Qur'anic verses. Paying attention to the variety of Qur'anic usages of the root "A -DJ -R", Muslim scholars have enumerated up to 6 different meanings for it. Based upon methodology of historical semantics, this study discovers the oldest meaning of the root "A -DJ -R" in the Semitic languages. The different semantic changes of this root, then, are investigated from the proto-Semitic language to the Qur'anic Arabic. This essay indicates that the word "Adjr" conveys three meanings in the Holy Qur'an: firstly, "wage" which is the oldest meaning of the root, and secondly, "reward", and finally, "bride-wealth". These three meanings are used respectively in 24, 70, and 5 Qur'anic verses. Moreover, this study answers an important question that why the Holy Qur'an used the word "Adjr" in reference to the concept of "bride-wealth".

"Niḥlah" is one of the oldest Semitic vocabularies that is used only once in the Holy Qur'an (Q. 4:4). Reviewing the Qur'anic exegeses, this study shows that the meaning of "Niḥlah" has been the subject of controversy among Muslim scholars. That's why different meanings have been offered for this word throughout the history. This study, paying attention to the history of lexicography, is going to discuss the history of meanings that has been proposed for "Niḥlah" in exegetical resources. Moreover, this study is going to discover the oldest meaning of "Niḥlah" by adopting the etymological approach. The present study indicates that the original meaning of "Niḥlah" is "transferring property to somebody". Therefore, mentioning "Niḥlah" in the context of "paying bride’s marriage portion" in the Holy Qur'an was an attempt to notify that the bride’s marriage portion is the women's inalienable right. In addition, the present study proves that contrary to the most lexicographers and exegetes’ viewpoint, there is no etymological relationship between "Niḥlah" and "Naḥl" which respectively means “bride’s marriage portion" and "bee". Accordingly, the Semitic root "N-Ḥ-L" has two different origins, and is mistakenly regarded homonymous.

Derivatives root of "Khabar" in dictionaries, at first glance, seems conceptually very scattered and diverse, but can be placed all kinds of these usages in three areas of meaning. Each of these semantic areas were formed on a primary application including "holes and openings on the earth," "Big musk", "secret and inner part of the human." In each of these semantic fields, according to passing of the time and the need to develop a wide range of vocabularies in accordance with the expansion of the semantic concepts of the first applications of some words, other terms have been originated. Etymological studies show that the link is exactly between these three semantic areas of " secret and inner part of the human ". Based on the evolution of the word "Khabar" we can conclude that the verb "Khabar" means "understanding of the secret and the truth of the matter" and the verb "Akhbara" means "presenting the secret of one thing" and the adjective "Khabeer", comes to mean as "conscious of the secret and the truth of things".

Al-Mizan and Tasnim are two valuable interpretations of the contemporary era that have been presented to the Islamic society by Professor Allameh Tabatabai and his prominent and educated student, Ayatollah Javadi Amoli. Studies show that there is no fundamental difference in the interpretation of Al-Mizan and Tasnim, but in situations such as the lexical concept, the pronunciation of words or the determination of examples in some words, there are differences, which help the researcher to understand the verses, resolve the differences or choose the right position. In the present study, the conflicting positions of Al-Mizan and Tasnim's commentaries on the five words of the controversial cases have been compared and with scientific reasons, the best view has been selected to achieve a better understanding of the Qur'an. "Al-Jamal" in Al-aaraf / 40, "Sri'a" in Maryam / 24, "Oloof" in Al-baqarah / 243, "Waredoha" in Maryam / 71 and "Ma" in Yasin / .35.

One of the most important and key words in the [Holy] Qur’an is “mowt”. ‘Mowt’ or death has a special meaning in the logic of Qur’an which affects some other sciences as well. While this term has its literal meaning in the context of the Holy Qur’an, it has a deep semantic relation with some other concepts. Investigating the literal meaning of this term in the Holy Qur’an, this research studies the words which are considered as the semantic components of ‘mowt’. Nafs (soul), vasiyyah (last will and testament), ehtezār (agony of death), sakarāt and gamarāt (the throes of death), ajal (the time of death), malā’ek and donyā (angels and the world) are the terms which have a deep semantic relationship with ‘mowt’. Therefore these terms are studied and their relationship with ‘mowt’ are discussed. This research shows that the semantic relation between ‘mowt’ and its components has led this word to be deeply affected by those words and their settled semantic system; it also has a distinct and transcendental concept in the [holy] Qur’an.

According to Qur'anic verses, "Sabīl" is considered as the most frequent term conveying "Path" or "Way" in the context of revelation. Due to different usages in the wide range of textual contexts, the term "Sabīl" has attracted the attention of Muslim lexicographers and exegetes. That's why the specialists in "al-Wujūh wa al-Naẓā'ir" have mentioned 14 meanings for "Sabīl" in the Holy Qur'an. However, Muslim scholars have had not any information about the process of meaning-formation of "Sabīl", its semantic components and the features of this type of way in the context of revelation. Applying historical and cultural semantic approaches, this study attempts to explain the accurate meaning of "Sabīl" at the time of revelation. According to this study, the homonymous root "SBL" has two different origins: on the one hand, the root is formed by adding the preformative /S/ to the stem "BL", and on the other hand, it is formed by adding the affirmative /L/ to the stem "SB". Moreover, the present research proves that the term "Sabīl" had a couple of unique features in Qur'anic Arabic: (1) Private roads that were not definite, transparent and visible. (2) Roads which could not be passed through on without experienced guides.

The word fasad and its derivations have been mentioned in 50 cases of the holy Quran. It has not been studied with a semantic and interconnected approach. This paper has studied the word with a descriptive semantics method. Frequent emphasis on avoiding fasad on the earth shows the attention of the Quran to human social life. A notable fact in the field lies in its being qualitatively and quantitatively accompanied by salah. On the Quranic teachings, human life is based on order and salah, God, the Exalted, therefore, has supported salihan and opposed mufsidan and invited people to think about the end of fasidn. And considering them paradigmatically, every case of fasad, with a cruel approach is followed by destroying a case of right and justice. Again, the word kufr is equal to fasad, since lack of belief in the existence of a reforming designer for universe is the base for all mafased. Therefore, the essence of every fasad is sin and devilry.

.The Semantic Study of Swearing in the Quran A Historical, Cultural Approach Aḥ mad Pākatchī Abstract The concept of swearing in the Quran has always drawn the Quran scholars’ attention. Meanwhile, the frequently mentioned clause of “lā Uqsimu” which literally means “I won’t swear” has been a challenging issue for both the commentators and Arabic grammarians. The explanations offered for the meaning of this negative clause used in the Quran, are hard to be accepted and need a sort of revision. The method applied in this study, as appropriate to the subject, is a mixture of historical and cultural semantics. The most significant conclusion of the present study is that swearing in the culture of the Arabs at the time of the revelation, like other cultures, included a negative connotation and had a meaning close to the cursing. Thus, the Arabic clause of “lā Uqsimu” in the Quran, should be literally translated; that is with negative meaning which is required by its apparent negative structure.

The household (ahl al-bayt) of the Prophet were the most wellversed of all people in the Qurʾān and one of their roles in explaining the Holy Qurʾān was defining the meaning of its words. In the present paper, by focusing on exegetical traditions from the Ahl al-Bayt (a), six specific roles [played by them] have been inferred in relation to the semantics of Qurʾānic terms. It has also been confirmed that in the vast majority of exegetical traditions by the Ahl al-Bayt (a) on the meaning of individual words, the explication of the apparent meaning of the Qurʾānic terms is not their goal. Hence, the meanings that have
been elucidated for words in the Qurʾān are, according to most of these traditions, different from what has come by way of the works of lexicographers. However, most of these definitions can be harmonized with what is found in lexicons and the exegeses of the other sects.

The etymology is closely related to the awareness of the historical changes of a language. The more the domain of further changes is found in one language, the greater the scope of the study of etymology, because in etymology in relation to each change, the vocabulary transforms that they should be aware of. The etymology of the Qur''''anic vocabulary follows the same principle. Therefore, the present paper uses the documentary-library method to describe the important developments that are not considered in the etymology of the Qur''''anic words despite the occurrence. The result of this study shows that for the etymology of the Qur''''anic words, it was necessary to pay attention to three periods of Arabic language changes. In the current situation due to the lack of comprehensive works, only the semantic roots of the Qur''''anic vocabulary are given attention, whereas in this study it will be shown that for the etymology of the Qur''''anic terms, there must be three stages of the transformations of Arabic language, Arabic language developments, before , during and after the Qur''''an''''s revelation, because during these periods there were events such as the removal of some alphabet, the breakdown of Arabic after the advent of Islam and the transfer of the culture from the Buddhas to the sedentary people and the combination of the northern and southern Arabic languages in the period of wars –Futūḥat- that affects the etymology of vocabulary. Paying attention to these events extends the range of history required in an etymological study and yields comprehensive results in the field of the etymology of the Quranic vocabulary .