نشریه پژوهش های زبان شناختی قرآن
سال چهارم شماره 1 (بهار و تابستان 1394)

Along with common background, there are many fields and subjects in which we could find numerous similarities among ilm-ulmaani- as one of the branches of the Islamic rhetoric - and linguistics, contemporary critical literary theories -such as Formalism, Structuralism- and finally linguistic stylistics. For instance, attending to some issues in ilm-ulmaani such as the discourse eloquence, the defects interrupting eloquence, the secondary intentions and uses of the discourse, the study of structure and context of the sentence and discourse, one could understand the noticeable resemblance among this Islamic knowledge and three important branches of the linguistics (phonology, syntax, and semantics).Jakobson is a linguist and literary theorist. Distinguishing six language functions, he outlines a point of view which is very similar to issues inilm-ulmaani. According Jakobson, six communication functions define the same number of functions in language and He introduces his opinion as Communicative Theory.Placing emphasis upon the verses of the Holy Quran-that its descent is the mother of all rhetorical devices including morphology (Sarf), syntax (Nahv), semantics(Ma’ani), figurative languages(Baya:n) and figures of speech (badi’), the author tries to study and disclose the common points, overlaps and similarities between Ilm-ol-Ma’ani and Jakobson's theory of communicative functions

Language is changing over time. These changes are influenced by several factors such as literature and culture, because literature and culture affect the inner and outer surfaces of the language respectively leading to the change in language and evolving the science of linguistics, these changes in Arabic in which the Quran has been revealed is of great importance and requires accurate attention. This article attempts to review some translations of the Quran, especially Quranic metaphors in the field of literature and culture and expresses the relationships between language and culture in formation of single words, and tries to express the Semantic evolution and some semantic ambiguity existing in the Quran, with many examples and finally will offer solutions, methods and models for translations of the Quranic metaphors. The articles includes the following innovations: 1- considered two different levels of literature and culture in linguistics and their co-relationship with each other, 2- has redefined various aspects of this relationship, 3- introduced the semantic ambiguity and cognitive metaphor, 4- by historical approach, recognizes the implications of some Quranic metaphor and 5- after identifying the wrong translations, it has expressed the correct translation of some Quranic words.

Based on the existing evidences, the information we have got about the historical understanding of Quran is nothing but several variations of divine word. Actually, they have manifested based on the common regulations in linear and longitudinal order and convention dominated human texts. Mere concentration on this issue draws attention of the Quran audiences away from the reality of the text and its supralinear and spiral order, on one hand, and leads to improper explanations and unlikely features in connecting and relating verses and surahs, on the other. Definitely, it does not mean the absolute negation of Quran linear order. Yet, paying attention to Quranic order and text structure is its reticulated, supralinear structure. It is the same feature that can both strengthen the subjective and structural interpretation and unification of Quran and suggest a new attitude toward its understanding and interpretation. Thus, regarding the status and conditions of the contemporary world, the following will be the resulting approach: demonstrating the existing order, the intrinsic coherence of the text as the logical and comprehensive feature of Quran’s miracle, the overlapping signs and implications of the verses, discovering Quranic theory regarding a special subject, objectifying the logic behind the witness and speech of the verses, and applying semiotic and linguistic studies of the text to identify the capacities of Quranic text and, above all, a background for a new interpretation of Quran to emerge.

Being aware of the highly frequent ellipsis instrument in the Quran is of high importance for translating the holy Quran since proper interpretation of Quranic verses would not be yielded without considering what has been elided.In this instrument, part of a verse is removed to shrink it down and also part of its meaning is gone for rhetorical purposes, hence being aware of ellipsis all the time is crucial in translating the verses. It ranks as high as praying and asks for a great scrutiny.This study reports briefly on the ellipsis instrument, its impact on translating the holy Quran and how translators are aware of it in their works. Our study showed that translators h ambiguously and non-coherently in restoring what has been elided from the verses.

Koranic verses clearly state that the polytheists of the early years of Islam would react against Prophet Mohammed and the Quran in accordance with the time, place and conditions when the Holy Quran was being revealed to the Prophet. The main part of such reactions included allegations made against Prophet Mohammed; the most common of which was the allegation of insanity of Prophet Mohammed, and this is the one Quran has dealt with the most. IN current study, the aforementioned allegation has been investigated using a descriptive-analytic method and with reference to old and contemporary commentaries, and with total induction from verses discussing the allegation of insanity against Prophet Mohammed, and with emphasis on the sequence of revelation of the verses and adopting intratextual and sociological (descriptive and historical semantics) approaches, and the answers of the Quran have been pointed out in detail. The findings of this study show that – from a sociological point of view – insanity did not mean mad but haunted in the period of paganism. In order to defend prophet Mohammed against this allegation, the Quran firstly relies on verbal tools such as oath, and then invites the non-believers to contemplate the life of the Prophet Mohammed who has been their companion, and to contemplate the creator of the heavens, so that they would discover the tactful creator of the universe, and come to believe in monotheism, since the main source of such allegations is disbelief in the existence and oneness of God.

Grasping the proper meaning of the Quran is essential for everyone and this can be achieved through referring to Quranic Commentaries. The present study aims at investigating the syntaxic views of ibn Ashur Tunisi (1879-1973) in his commentary called "Al-Tahrir va Al-Tanvir" concerning the similar accusatives (Tashabuh-Al-Mansubat). In his commentary, ibn Ashur, has elaborated on different grammatical points among which, similar accusatives and the way their similarities can be justified are highlighted. The authors of this essay, using a descriptive-analytic approach, intend to investigate the method of justifying the similar accusatives So, they have covered four issues, of: “Similarity between the present Construction (Hall) & Ablative (Maf-oul-Bih), The Accusative of Purpose (Maf-oul-Lah), The Cognate Accusative (Maf-oul-Motlaq)”, “Similarity between the Ablative (Maf-oul-Bih) &The Accusative of Purpose (Maf-oul-Lah)”, “Similarity between the present Construction (Hall) &The Accusative of Distinction (Revisited=Tameez)” and then “Similarity between the Ablative (Maf-oul-Bih), The Cognate Accusative (Maf-oul-Mutlaq), the present Construction (Hall) &Second part (predicate) of the verb: Kaana” We can see in outcome that Ibn Asur has offered specific views in these areas.

Although the history of Quranic translation dates back to one thousand years ago, the translation uprising of Quran which has been going on in the last thirty years is quite promising.Since the first Persian translation of Quran during the 1360s which was done by AbdulMuhammdAyati, several other transactions have been done which have all been influential in taking Quranic translation to an ideal position One of these translations has been done by GholamaliHadad Adel. This translation is neither free nor literal rather it is a conceptual-oriented translation in which the translator has tried to present the concepts of the verses in the form of Persian wordings. Although he has tried to be loyal to the Arabic text, his number one priority has been transferring the meanings to the Persian readers which has led his translation in many cases to be less correspondent to the exact structures of Quran. Among these cases the shift in tenses and verbal structures are very frequent. For this reason, in spite of all the strengths, the translation needs to be revised in many aspects some of which have been mentioned in the present article.