جستجوی مقالات مرتبط با کلیدواژه « زبان شناسی » در نشریات گروه « علوم قرآن و حدیث »

The issue of ownership and governance in the Qur'an is used for God and man, and it may be assumed that "divine and human ownership have the same power and control". This importance made the present article deal with the semantics of the word "property" based on the relationship of cohabitation in the verses of the Qur'an in a descriptive-analytical way. The examination of all the verses of divine property and human property (48 cases) showed; A) God's property in the role of a late beginner with the roots of "SABH", "HAMD", "Barak", "Khalaq" and... and in the role of a beginner with the topics of the resurrection, the establishment of the divine government in it and the giving of punishment to believers and unbelievers with the roots "Baghat", "Aqm" and... have cohabitation relationships. b) In most cases, the human property is accompanied by the passive voice with the roots "at-y", "shiy", "naza", "shadd" and "saf" and c) according to the reviewed verses, the human property is located along with the divine property and In all cases (the ruler of a believer and the ruler of a polytheist), the surrender of property is dependent on God's will and providence.

The issue of translatability and the permissibility of translating the Holy Book of Quran is one of the Quranic issues that has been subjected to analysis by Muslim thinkers and Quranic scholars for a long time. This subject can be examined from the religious and linguistic aspects. Rashid Riḍā has mentioned fifteen reasons for proving that the translation of the Quran is not permissible. He has considered the translation of the Holy Book of Quran as something beyond human ability and also considered it forbidden by Sharia (religion); however, Āyatollāh Sayyid Abū l-Qāsim al-Khoeī believes that the laws and teachings of the Quran are universal and its guidance is general and universal and this Divine Book should be translated into all the living languages of the world in order to use its great and universal truths for those who are not familiar with the language of the Quran. He believes that the translator must adhere to three principles: 1. Adhering to the originality of the appearance (the appearance of a word’s meaning) and what is used by the word's appearance; 2. Coordination of the translated text with nature and intellect; 3. Paying attention to the aḥādīth (Arabic: احادیث, singular: ḥadīth, traditions and narrations) narrated in the interpretation (tafsīr, exegesis) of the Quran from the family of revelation.

One of the common components of Quran recitation with linguistic and musical studies is "Axons". When it comes to phonetics and reading the texts and recitations, one of the most important propositions is "Axon". Therefore, the Holy Quran, whether as a vowel text or as a reading word- as it comes from its roots - will be related to the interdisciplinary studies of linguistics, phonetics, and music. "Axons" have a special place as a component that is considered a common element among all these sciences and their sub-branches. By knowing the basics of music and linguistic topics, and observing some components such as the positions where the "Axon" is placed on the words and Quranic expressions, "Axons" can be used in a more accurate and better way in conveying the meaning, and this is very important in conveying the divine message to the audience of the Quran; in such a way that not complying with it can cause a disruption in the meaning of the verse and distort the divine message and any transformation of the meaning that was not intended. Considering that the "Axon" has a meaning in both linguistics and music, in this research its nature is discussed in each of these sciences and findings show that if the reciter, in addition to paying attention to the meaning, the "Axons" of each word and phrase of the Quran, correctly recognizes and observes the tone of the performance, the recitation will be based on meaning and will give a better understanding of the Quranic concepts. The reason for the persistence of some recitations is due to the observance of the tone of recitation during the recitation, which has led to the connection of the internal and external rhythm (external and internal) of the words of the Qur'an and has become the reason for the survival of some recitations that do not exist or are rare in history.

There are many hadiths in Shia and Sunni Hadiths books about the reward of deeds (Savab’ol Aa’mal). The repetition and multiplicity of these hadiths in these books is one of the reasons that make it difficult to ignore this hadiths. The general method of hadith scholars in dealing with these hadiths is to use the Man Balgh rule, based on which, despite the weakness of the chain of transmission, these hadiths are accepted with a tolerant attitude. While the study and accuracy in the content of these hadiths shows the obvious contradictions in them. In the current research, it is suggested to use new linguistic approaches and pay attention to different capacities of language to solve the problem of conflicts. In this approach, the meaning in Savab’ol Aa’mal hadiths can be justified based on the perspective of speech act theory, in such a way that these hadiths are meaningful by creating an effective action in the audience, and if they cannot create the intended effective action based on the intellectual and belief system of the audience, It is considered to have a semantic disorder. The relative advantage of this strategy, in addition to the wideness of the meaningful range, is that, in this method, expressions can be measured and evaluated without necessarily going through the path of truth or falsity.

An issue entitled “mobhamāt al-Quran” has been raised in the books of Quranic sciences. In dealing with this issue, researchers have used some words which inadvertently make the Quran and its words seem to be vague. In this study, following an examination of the meaning of the word “mobham” in philology, linguistics, Arabic syntax and comparing them with the meaning of “mobham” in Quranic sciences, it was found out that, in some cases, the meaning of “mobham” in Quranic sciences matches its definition in syntax. A study of the stream of scholars' definitions of “mobham” in Quranic sciences reveals that the phrase “the unclear terms of the Quran” has been used in them. Also, “the interpretation of mobhamāt al-Quran” does not refer to the interpretation of the ambiguous words of the Quran, butthe nouns not mentioned in the Quran have been called “mobhamāt”, and mentioning them has been termed “the interpretation of mobhamāt al-Quran”. It has also been revealed that dealing with “mobhamāt al-Quran” is not in contradiction with the explanatory and illustrative nature of the Quran, and ambiguity in this discipline does not mean that the words of the Quran are vague. Therefore, it is suggested that instead of using the term “mobhamāt” in Persian, the phrase “the nouns not clearly mentioned in the Quran” be used to avoid misunderstanding the intent of this discipline and confusion between lexical, morphological and linguistic definitions of the word “mobham” and its definition in Quranic sciences, as is seen in some of the later books.

In linguistics, there are various approaches to the nature and use of language each defining a certain role for it. Formalists believe that the speaking ability is an innate gift with which human beings are born. To those scholars, language is a cognitive phenomenon or a tool that reflects mental processes. Pragmatists, however, consider language as a social phenomenon and a means of communication. They believe that linguistic forms are created and acquired to serve communicative purposes. The present research is an attempt to elaborate on Allameh Tabatabai’s interpretive approach to the nature of language. It is conducted through an analytical method with a focus on the Qur’anic verses that contain the most widely used lexical manifestations of language such as qhowl, kalemeh, lesan, notqh and bayan. The study generally shows that he believes in both roles of language, namely a means of communication and a means of self-expression, but he considers it innate by nature. According to him, the language capacity is a divine inspiration given exclusively to man. An important contribution of this study is the confirmation of the hypothesis that language is a natural gift and an innate competence born with a child. By flourishing in the social context, this competence turns into various performances such as speech.

Critical discourse analysis is one of the most prominent contemporary linguistic theories. This linguistic phenomenon rediscovers the connection between the function of language and the social and political contexts used in its context. The critical discourse approach examines the ways in which language in a two-way communication, on the one hand, creates social relations and, on the other hand, is formed in the context of these relations. Critical analysts analyze the structure of the text and then explain and interpret its results, examining the construction of texts and deciphering the ideologies underlying the context of text. Surah Al-Burooj is one of the special surahs of the Quran which has a discourse structure by constructing words and situational context and having educational goals. Today, critical discourse analysis has opened new horizons in religious-Quranic studies. This research intends to analyze and examine all the significant signs that exist in Surah Al-Buruj from the perspective of Norman Fairclough (1989) critical discourse analysis in three levels of description, explanation and interpretation by descriptive-analytical method.

 

 

Identifying the relational aspects of "Quranic studies" with the topics of "linguistics" is important from several points of view. First, because Quranic studies have a variety of methods, so different research methods, including methods of linguistics and linguistic analysis, are effective in Quranic studies. Secondly, the Qur'an is a linguistic text and has been revealed in the form of words, so like any other text, it can be the subject of the study of linguistics. Therefore, the Qur'anic scholar must determine its relation to the science of linguistics and use them in Qur'anic studies based on the efficiency of linguistic science methods. Based on the findings of the present study, which has been done by the method of conceptual analysis and library studies, it can be said that a major part of the studies related to the Qur'an can be categorized in linguistic studies. Because the Qur'an, apart from its revelatory aspects, is a linguistic text and a category of verbal speeches. There is also a two-way interaction between Qur'anic studies and the field of linguistics. That is, both Qur'anic studies can be the subject of linguistic research and theories, theories and achievements of linguistic knowledge can be used in understanding and interpreting the Qur'an.

The spoken or written language of the Qur'an is one of the emerging issues in the contemporary Qur'anic research that the acceptance of any view in this regard makes the approach to the divine word and its understanding different. Despite writing several works on this subject, many writings do not pay attention to the distinction between the duality of "speech/writing" and the duality of "spoken /written" and therefore confuse the concept of "writing" and "written" on the one hand and the concept of "speech" and "spoken" on the other hand. The present article, in a descriptive-analytical method by explaining the differences between the mentioned dualities and separating the field of research of each has considered the Qur'an as a linguistic event and based on narrations has examined its characteristics in the duality of "speech/writing". The study shows that the Holy Quran has a combination of speech characteristics (such as the presence of a linguistic relationship, high dependence on prosodic units) and written characteristics (such as predetermining the text, one-way language communication).

In their effort to develop and to dominate the world around them, humankind have sometimes been overcome by temporal, spatial, and epistemological obstacles. Nevertheless, compared with the extent of the development of the early humans, modern humankind consider themselves successful and somewhat at the end point of progress. The passage of time, discovery and acquisition of new knowledge, however, have always been accompanied by the emergence of new unknowns. Therefore, in this process of constant struggle, humankind find himself faced with the question of which realm of science is beyond their reach, and should not bother themselves entering it. Relying on the Qur’anic knowledge and by scrutinizing the semantic field of the Qur’anic words and paying attention to the discussions of the philosophy of science, this article focused on the above-mentioned question, and concluded that except for the special science of the essence of the Almighty God and the sciences that have been forever hidden behind the curtain of the unseen by God's permission, other potential sciences can be conquered by human beings, and they must make their efforts to fulfill the will of God the Almighty, in accordance with the "position of the caliphate of God" for humankind and the divine “command to build on the earth".

Stylistics has an undeniable place in discovering the linguistic properties of literary works. The Qur’an, as the everlasting miracle of the Prophet Muhammad (SAW) and a comprehensive book, is full of linguistic and stylistic features. This descriptive-analytical study has analyzed the linguistic features of Surah Muhammad (SAW) in four phonetic, morphological, syntactic, and lexical levels and has additionally identified its literary aspects. The most important finding of the present research is that there is a coherence between the content of the ayahs of Surah Muhammad (SAW) and the sounds used in its words. Wherever God addresses the infidels and the embarking on jihad with them, the tone is striking, and this can be seen in the type of sounds and their attributes. But where God speaks to the believers, soft and gentle language is used. The closing of most of the intervals with the letter "m" in this surah is one of the stylistic features that has played an important role in the continuation of the rhythm of the surah. Furthermore, the presence of a long open section in 86% of the intervals of the ayahs, the pronunciation of which is longer than other sections, is another feature of the style of this surah that has contributed to the creation of a rhythm, which is based on intensity, severity, violence, encouragement of war, and portraying an image of war between the believers and the infidels. This agreement has even been manifest at syntactic and lexical levels and for being in line with the overall context of the surah and the impact of words, some syntactic structures have found an unpopular usage and a special accent has become predominant as embodied in the verb "asaitom".

In recent years, cognitive linguistics and particularly its cultural dimension as a research-provoking theory related to different aspects of language, has attracted the attention of more scholars. Among the concepts presented in this theory, conceptual metaphors can be considered useful means for analyzing all kinds of texts, especially sacred texts. Sharifian (2017) used conceptual metaphors as an analytical tool to provide cultural explanations for linguistic phenomena. The present research used Shairifan's cultural linguistics model as its theoretical framework to analyze Qur’anic ayahs containing "the world as a market" metaphor. The language and method of the Holy Qur’an is based on mores and meta-mores. Naturally, Qur’anic implications share this feature so that the intended concepts can be explained to the Qur’an's audience. Considering the culture-building role of metaphor as well as its use in Arabic as a rhetorical device, the almighty God has not only proscribed using it but has confirmed its usage as it can change the mental and behavioral patterns of humans. The main questions of this study concerns the frequency and the causes of using the metaphor of life as a market, identifying the surahs where it has been used more frequently and how the cognitive cultural linguistics can explain this application. Content analysis and qualitative analysis (to respectively estimate and evaluate the frequency of the use of this metaphor and to present cultural-cognitive indications of the reasons for using it in the text of theHoly Qur’an) were used as research methods. The research corpus consisted of all Qur’anic ayahs. The ayahs containing lexical items having to do with market and trade and their frequency were identified. The results show that this conceptual metaphor is used in 2.2 percent of all ayahs. Furthermore, this metaphor appears much more frequently in Medinan surahs than in Meccan ones because given the role and importance of market and trade in the life of early Islam Arabs and in general due to their significance in supplying humans' physiological needs, historical-social developments in a country can be regarded as an independent variable.

Order and coherence in the Holy Qur'an have long been considered by many thinkers in the Islamic world, and theories such as "Theory of Order" and "Theory of Thematic Unity of the Qur'an" have been developed in this regard. Even today, based on the theory of textual coherence, in the methodological studies of the text, we can examine the factors that connect the components of the text and cause its coherence and coordination. Accordingly, in the present article, the relationship between the metaphorical expressions of the Qur'an based on the theory of conceptual metaphor was examined and the cognitive analysis of the conceptual metaphors of distance, size and motion, three types of coherence: coherence under one macro metaphor, coherence between several aspects of a concept. Individual and combined coherence showed metaphors. Then, based on the theory of text coherence, it was found that these metaphors, as cohesive nodes, represent a kind of semantic connection between the components of the text that protects them from disruption, inconsistency in the subject. The overlap between the goals of the metaphors showed how the metaphorical language of the Qur'an has integrated all its concepts and ideas in the direction of its main goal. This metaphorical coherence extends the continuity of the verses from the scope of the suras to the whole text and expresses the literary miracle of the text from a new angle.

Language, as the primary means of communication and conveying messages from one person to another, should be employed in diverse communication situations in a way that ensures compliance with a certain level of politeness.In verbal communications, the interlocutor can recruit either direct or indirect expressive strategies, but his speech is more likely to be considered polite if indirect strategies are adopted. Language, as the building block of the structure underlying hadiths concerning women, requires the selection of words, syntax, and tone that are proportionate to the feminine moods and bereft of any impoliteness.This calls for the adoption of acceptable indirect strategies in the linguistic structure of hadith. Using a descriptive-analytical method, the present paper seeks to explore the degree of politeness in traditions about women in the Four Books. For this purpose, all the discourses raised by these hadiths were examined. The results reveal that of 960 discourses dedicated to women in the Four Books, the indirect strategy has the highest (82%) and the direct strategy has the lowest (18%) frequency. This indicates compliance with the principle of politeness in these hadiths

The holy Quran, as the most comprehensive charter of human life and the manual of worldly and the Hereafter bliss, is the most essential source of knowledge for all those who have common sense. The correct understanding of the promoting and humanistic teachings of this sacred text that, in the form of its very human language, is the originator of the best human life, has been and still is one of the most important occupations of Quranic scholars and researchers. Undoubtedly, the traditional potentials of rhetorics alone are not sufficient for extracting the aesthetic aspects of the Quran and explaining its distinct meanings in a scientific and systematic manner. Hence, the present article aims to discover and analyze some of the Quranic requirements that elevate individual and social ethics of human beings, especially Muslims, using the fundamentally structured knowledge of modern linguistics which does not consider linguistic intuition very important. The examination of the Quranic data revealed that each verse is focused on a certain type of conceptualization, and its understanding should be based on the same conceptualization. Therefore, in a verse in which one word has been apparently omitted, replaced another word, etc., it is necessary for the verse to remain as it is so that the main message latent in it can be extracted as the holy Quran has contributed distinct meanings to various spheres of human life through the application of these linguistic structures. Also, lexical substitution, deliberate reduction and increase in the volume of vocabulary (concision, verbosity), utilization of meaningful inflectional structures (word formation), etc. are among the most commonly used mechanisms of every grammar, especially Arabic grammar, and beyond the utilization of each one of them in the holy Quran, lie delicate, life-giving ethical requirements.

Critical discourse analysis is the linguistic phenomenon produced by communication, and is a study, social, and interdisciplinary tendency. Critical discourse deals with the analysis and critique of texts that reflect the social, political, and cultural factors governing space, society. The purpose of the present study is to analyze the critical discourse of Imam Hassan Mojtaba (PBUH) in the aftermath of the death of the Prophet (PBUH) based on Farfalaf's theory, which has three levels of description, interpretation and descriptiThe purpose of the present study is to analyze the critical discourse of Imam Hassan Mojtaba (AS) on the events after the death of the Prophet (peace and blessings be upon him) based on Farfalaf's theory, which has three levels of description, interpretation and descriptive-analytic method. This article explores the critical discourse of Imam Hassan Mojtaba (PBUH) in conditions of suffocation, the dominant power of the community and the people of Kufa in protest and criticism of the outlaws, leading to this critical discourse on a number of issues, including: Imamate and succession after the Prophet of God (PBUH), the glorification of the lost right of Prophet Ali (PBUH), mentioning the virtues of his noble father, the compassionate companionship of the Prophet (peace be upon him) and the Enlightenment in order to arouse public opinion. Support and support of Imam and his companions.ve-analytic method. Achieved

Linguistics is a powerful tool in the methodical study of language. Semantics is one of the most prominent branches of linguistics studied by many researchers in order to further discover the different purposes of a text. In his semantic studies and theory, de Beaugrande has identified four factors that encompass all the lexical and non-lexical dimensions of the text. According to this theory, the realization of textuality in a text requires the presence of standards arising from the above factors. The Holy Qur’an, as an unequalled literary example, has used all the elements of textuality in a unique combination, in which careful word-selection has played a pivotal role in the implicational development of ayahs. The present library-analytical research examines the application of standards of textuality to the development of implication in the Holy Qur’an. This research seeks to answer the question of how and to what extent the presence of these seven standards in the Qur’anic literature leads to the expression of deeper semantic layers of linguistic units in the ayahs. The results show that in addition to the two standards of cohesion and coherence, the strong presence of five extra-textual standards such as "acceptability" and "situationally" has led to the production of more meaning or "implicational development" of ayahs for the audience and the translator.

Understanding the meaning of the Qur’anic terminology is the first and foremost step in Qur’an interpretation, as testified by authoring various works in this field since early Islamic centuries. Yaḥyā b. Salām is among the second century Qur’anic scholars, whose closeness to the Revelation era would double the importance of his methodology in the field of the semantics of the Qur’an’s terms (mufradāt). We have, therefore, undertaken to study two of his works in the present article; the first, Taṣārīf, which is on the semantic aspects of the Qur’anic terminology and the second one, which accounts for his Tafsīr book. These two works are replete with the semantics of the Qur’anic terms. Undoubtedly, one of the characteristics of exegetical tradition in early Islamic centuries is the prevalence of narration, which is clearly seen in the above-mentioned two works. Nevertheless, it seems that Yaḥyā b. Salām has in various instances dealt with the semantics of the Qur’anic terminology. Thus, the present article is intended to describe and semantically analyze the Qur’anic terminology in the above-mentioned two works through application of some semantic concepts and expressions in order to unveil the methodology of one of the earliest Qur’anic scholars in this field. This research demonstrates that in his enunciation of the meaning of the Qur’anic trms, Yaḥyā b. Salām has taken into consideration the “situation’s context”, “etymology”, “juxtaposition-substitution relations”, “homographs”, “semantics inclusiveness”, and “semantics contrast”. In the semantics of the Qur’anic terminology related to the intangible, he refers to the metaphorical meaning of these terms, which reminds one of the “conceptual metaphors” in linguistics.

This project is aimed at delivering a new interpretation of political thoughts of Sadra via discourse analysis and according to dominant atmosphere of his philosophical approach. With this regard the historical origin, basis and principle approaches of the discourse analysis and its application to Sadra philosophical approach have been studied. The research method was descriptive analytical. The results indicated that if philosophical approach of Sadra assumed to be discourse, so that Mosha' and Eshragh approaches can also be considered as Badil philosophical discourse. The identity of each discourse could be revised through articulation, central slab, and floating slab. In this way the relationship among different discourses throughout the history can be reinterpreted. Without adhering to the epistemological and relativistic foundations of discourse analysis, this theory can be useful in analyzing any phenomenon, culture, philosophy, or thought, but we should not turn subtexts and subtypes into idols that we cannot escape from their trap.