پژوهشنامه تفسیر و زبان قرآن
سال ششم شماره 1 (پیاپی 11، پاییز و زمستان 1396)

Metaphor is a verbal phenomenon which has been developed as a new concept in Cognitive science. In traditional linguistics metaphor was considered as aesthetics’ aspect of poetic language but in the new attitude named Cognitive linguistics it’s considered as the basic part of thought so it has been used in all languages and any concept makings in an extent according to the other is called a “metaphor”. According to the new attitude, conceptual metaphors covers a major part of the language. In this inquiry we study this issue in Qur’an and Amir-al-Mu’menin’s (A.S.) locution. Three kinds of conceptual metaphors –ontological metaphor, metaphor,structural metaphor-were used severally in Qur’an. Ontological metaphor have been made by our experiences of things and individuals and are devided to three groups of phenomenal(corporeal) metaphors, adverbial metaphors and quickening metaphors. We study just ontological metaphor and researching on Imam Ali’s (A.S.) locution indicates that he is the expression of Qur’an’s conceptual metaphors and he had the best understanding of Qur’an and his locution represent Qur’an verses.

Light shed on God in verse 35 of Noor chapter have raised the issue of incompatibility with glorify God. The problem of this study is historical review of commentator's views to discover evolution pattern of ideas and their principles. Commentators have solved until fifth century incompatibility issue with metaphorical Interpretations. Qurʾānic commentators such as Thʿālabī (d. 1035-6) and Jurjānī (d. 1078) started to coin literal interpretations of ‘God is light’. This effort by the mystical and philosophical commentators such as Ghazālī, Ibn al-ʿArabī, Meybodi, Suhrawardī and Mullā Ṣadrā's ontological Principles finds. Such interpretations are based on the metaphysicalization of the concept of light. In this process by analyzing light's commonsense concept into the core- literal meaning- and crust- exoteric meaning- parts, the concept of “manifest in itself and makes others manifest” considered as main meaning of light. according to this, The scope of inclusion of the Sensory concept is broader and include other instances of both sensory and non-sensory. The next step, Truth of light has hierarchical degrees And God comes to light as the highest level that all other than God are just unreal degree. In this research, with historical study of the early of light verse can be acquired the evolution stages of the metaphysicalization of the concept of light.

“Al-Ḥamdu lillāhi Rabb al-ʿĀlamīn,” (Quran 1: 2), is one of those Quranic verses that almost nobody in Islamic World has been hesitated in its prevalent meaning, especially in late Islamic centuries. We can say that approximately all Muslims have been supposing that its meaning would have been from the very time of the prophet Muhammad: “All the praises and thanks be to Allah who is the Lord of the worlds.” This study examines the formation process of this understanding and aims to explain this verse to be an Arabic equivalent for an old passage in the New Testament (1 timothy 1: 17) or even a statement in old Jewish literature (the book of Tobbit 8: 5); as well as some Muslim scholars at the 1st century A.H. mentioned. It seems that we can understand it better in the light of its intertextual relatioships and present a more precise interpretaion ot it.

One of the Qur’anic and theological controversial topics is the issue of visibility or invisibility of God. Islamic thinkers have been divided into two general groups on this issue.The Asharites(Ashʿari believers) with different reasoning were proving the visibility of God and oppositely, the Mutazilites(Mutazila believer) were broadly considering such an issue as something impossible.Soorabadi is one of the thinkers who have put forth many discussions on proving the visibility of God with regard to the theological foundations of Ash’arites.His reasons in proving this viewpoint is divided into three general parts including Qur’anic, Traditional and Rational ones.As some of the Qur’anic verses and traditions deny and nullify the visibility of God and in the other side, according to the rational reasons, such an issue necessitates the God to have a physical and material body, so the reasons put forth by Soorabadi are facing serious challenges and their creditability is distorted.

Lexical coheison and coherence is one of the important category in Hollday's and Hassan Raghiah's functionalism linguistics. As a text is more coherent in terms of phones,lexicality,structure and meaning between the elements of the text, it will last longer in the history.Hence it can be said that one of the reason why the holy Koran has been everlasting is that coherency of the elements created within its text ¡ and it caused some literary research. In the present study, the Ankaboot Surah has been analized descriptively. Also in the study, many cases of coherence and cohesion have been regained in the holy Koran. As an example of the lexicsl cohesion, which is common in the text, and also spred all over the text is the term (Allah) that csused coherency between some parts of the text. percent of the text has been devoted to the sound and meanings and details and generals.Also in this Surah, some terms such as (blasphemy) and (faith) and some of their synonyms have been repeated over and over. So this reiteration had caused cohesion and helps the reader have a better relationship with the text to get the real meaning.The antonym terms are the other elements of the lexical cohesion in the Surah.The antonym nouns with 23 items and the antonym verbs with 7 items make the reader understand the relationship between the verses and words and let him/her be more active.

The Quran stands as a comprehensive and an everlasting book of guidance for humankind. The two characteristics of the Quran (comprehensiveness and everlastingness) require that it should have described all what the human would need for their growth and perfection. But it is to be kept in mind that everyone would delve into the Quran, as an ocean, and achieve precious pearls according to his own ability and capacity. He who swims in this unfathomable ocean should have firstly the knowledge of deducing priceless pearls [points], otherwise, it would possibly lead to his and others’ destruction. Thus, to make use of such a heavenly book [Quran], one needs to know and correctly employ the deduction method. On the other hand, the purpose of the Quran is to guide the humankind and “life-style” constitutes a key component of guidance.The derivation of such a potential from the Quran is based on a precise and immaculate methodology.

The quality of the relationship between the free will of human beings and the Divine will is one the complex difficulties which has always occupied human minds. Many verses of the holy Quran have emphasized on the sovereignty of the Divine will over the creatures, even over arbitrary deeds of human beings. Such verses have made some interpreters to conclude that human beings have no power over their deeds - and even on their beliefs and disbeliefs- and that they are only ruled based on God’s intentions; with no free will of their own. On the other hand, another group of the interpreters have emphasized on the human’s arbitrary. Through all these, an important question has been left unanswered: why has God emphasized on his sovereignty on the creatures? This article is searching for an answer to this question; by studying interpreter's ideas about two verses “æó áÇ ÊóÞõæáóäóþ áöÔóیúþÁò Åöäøöی ÝÇÚöáñ Ðáö˜ó ÛóÏÇ* ÅöáÇøó Ãóäú یóÔÇÁó Çááøóåõ” with a new sight and from a different point of view. In this path -after a discussion on semantics- the author focuses on the first interpretation, which has emphasized on God’s sovereignty over the world, ignoring the independent will of human beings; and then studies the interpretations which argue that these verses are not against the independent will of human beings. Finally, the author presents the consequence of the arguments, demonstrating that having faith in these verses eagers human beings to do good deeds by strengthening their will.