نشریه مطالعات قرآنی و فرهنگ اسلامی
پیاپی 1 (بهار 1396)

Analyzing meanings on the basis of conceptual metaphors is a rather new approach in cognitive semantics. The authors of the present essay claim that Zamakhshari's explanations about the senses of prepositions show methodological and conceptual resemblance to the conceptual metaphor theory. In this research we aim to find out: 1. Dozamakhshari's explanations about the senses of علی follow a unified framework? 2. Does this framework show resemblance to conceptual metaphor theory? 3. Does analyzing the senses of prepositions employing the conceptual metaphor theory have contributions for the semantics of prepositions? To answer these questions the interpretations of twelve verses in which the preposition علیis used were analyzed on the basis of Kashshaf. Consequently we found out that Zamakhshari's explanations about the senses ofعلی in those verses showed theoretical uniformity and methodological and conceptual resemblance to the conceptual metaphor theory.

Investigation in some Quranic themes common with some other Abrahamic religions is a suitable field for interreligious studies and can be a basis for a comparison and contrast concerning the common and non-common materials. The concept of Dhikr (remembrance) in the texture of the verse 21: 105 is one of the cases being in connection which corresponding concepts in the Old Testament. In this essay, the material provided by historical linguistic methods is applied to analyze the opinions shown in Quranic exegeses compared to materials in Biblical studies to reach an interreligious explanation of the Quranic concept.

Despite of the fact that the full version of al-Hakim al-Tirmidhi'sKitab Al Tafsir has not remained to this day, interpretational discussions can be addressed in his corpus reflecting his hermeneutical and exegetical considerations. His influence on the formation of mystic teachings and their evolution necessitates the understanding of his exegetical ideas and methods for the interpretation of Quaran. This becomes more important, when one considers his approach to the wisdom (Al Hikma), thoughts and traditional sciences prevailing at his time in Transoxiana, as well as his unprecedented works in subject-wise exegesis of Quaran and his theories for its esoteric interpretation of it. The comprehension of Quaran in his methodology consists of two layers: the outer and the inner, in Islamic cultured referred to respectively as al-Zahir and al Batin, understanding each of which requires a different method. Here we will focus on the former, that is the one al-Tirmidhi himself calls al-Tafsir, which is different from al-Ta'wil, the understanding of al-Batin of Quaran. To this aim, we will try to survey his attempts in unraveling the meaning of Quran, in different levels of: words, phrases, Suras (paragraphs), and also Quaran as a whole, and we will review his innovational exegetical affairs emphasizing, in particular, on his approaches to subject-wise interpretation of Quaran.

Cognitive semantics is the latest and at the same time the most prominent view among contemporary semantics theories which have been developed during the past four decades. This theory is so important that has drawn the attentions of different thinkers. What are the basics and the components of this theory? Can this view be seen as a justified paradigm in linguistics and semantics answerable to the problems of the domain of language and meaning? It is also important for Muslim scholars to see whether this theory can be an expressive and firm framework in reading the concepts of the Qur'an and the semantics of its educations. This paper, developed by analytical-comparative method, attempts to answer the above questions. The author, while reviewing the main elements of the theory of cognitive semantics, examines them particularly in the scientific philosophy perspective, and then measures the power and the capacity of this theory in representing the culture of the Holy Quran and its semantic realms

Proper nouns are important elements in every text because they reflect culture. This importance is higher in religious texts, such as the Quran, because some historical aspects of the previous ages can be tracked down through such nouns. This article is a descriptive study of the translation strategies of the Quranic proper nouns by George Sale, John MedowsRodwell, Mohammed Marmaduke Pickthall, Arthur John Arberry, and Abdullah Yusuf Ali. The proper nouns were chosen based on the classification of the Encyclopedia of the Quran and they were coded based on Van Coillie's (2006) model. The data was analyzed both qualitatively and quantitatively through SPSS. The results revealed that the most frequent strategies for the translation of the Quranic proper nouns into English were respectively: replacement by a counterpart in the target language (exonym), translation (of names with a particular connotation), phonetic or morphological adaptation to the target language, non-translation plus additional explanation, replacement of a personal name by a common noun.

Considering the concept of divine names and attributes of the Lord of the issues deserve attention in the field of Islamic education is. Allah always mentioned with the names and naturally Hosni knowledge of the names of new manifestations of eternal manifestation of God against man opens. Reflect on the verses of the Quran revealed the names of God is revealed from different types of applications such as urban structure and effects on each other divine names. This article is about the training received wisdom lies in the arrangement of the names found in the Quran is that dual or multiple.