نشریه مطالعات قرآنی و فرهنگ اسلامی
سال سوم شماره 4 (پیاپی 12، زمستان 1398)

The semantic multiplicity of the word is more limited by its application in concurrency and lexical compositions. The structure of the congregations or lexical conventions plays an essential role in determining the exact meanings of those Qur'anic words, with different interpretations and interpretations, including the word "rab", which is about the semantic root, historical, application, and also the meanings And its implications are not inconsequential, or in the determination of these implications, especially in the Holy Qur'an and its translation, only some of the applied aspects of the term are cited at the very beginning of the Genesis. In the translations of Makarem-e-Shirazi, Pulāḍāḍ and Safavi, the word "rab" is sometimes used as the equivalent of words such as: the owner, the gentleman, the lord, the king, etc. This has led to the signification and translation of it in some verses other than God. . The present research is based on the descriptive-analytical method in order to study the implications of the word "rab" for the time of the Qur'an's revelation, its text and its translation, according to the principle of consistency of the vocabulary. The result of the research shows that the nominal face of the word.

Al-Qiyamah is one of the names of the hereafter in the Qur'an that has been used in all applications as a Yum-i-Qiyamah compound, Qur'anic applications indicate that the meaning of Yum-i-Qiyamah is the time of judgment. In the lexicons' works this concept of matter [Q W M], And it is meant to rise from the grave or stand before God, commentators have two views ,stand up from the grave and stand up to God. The study of this material in the Semitic language family illustrates the creative structure of the vertical conceptual schema, which has a rich basis,a concept that can be considered for this material then the concept in the form of a conceptual metaphor as another creative structure in meaning.The concept of metaphor has been used in the language of the Qur'an and the conceptual metaphor has been created, the metaphor of the metaphor on which multiple micro-metaphors are coherent, and the concept of "al-Qiyama" in the Quran is intended for the target audience. ,Conceptualizations about the concept of "al-qiyama" and examining its differences with the concept of "Ba'ath" In some works synonymous with it, another issue has been addressed in the present study

Regarding the fact that quite a few quranic messages have been expressed implicitly, present study is an attempt to investigate the orientational metaphor denoted by the term Hayat in Quran based on the conceptual metaphor theory. In doing so, translated version of Makarem, Almizan and Nemuneh interpretations of Quran were used for gathering the data. The data were then analyzed. Regarding the orientational metaphors of the term Hayat, those of up, down and near were obtained but the orientational metaphor of far has not been used. The orientational metaphor of up demonstrated the concepts such as: good and blessing, and these attributed to God, where as the orientational metaphors of down demonstrated the concepts such as: weakness, abjectness, torment and disgrace. The orientational metaphor of near has been expressed with demonstrative noun Hazehi that collocated with Hayat: It is observed in some verses that demonstrate the meanness of this world, the insistency on this and the effects and outcome of our actions in this world. This study shows the efficiency of modern theory of metaphor in analyzing the language of Quran that leads to a better understanding, translation and interpretation of quranic concepts

The literary style of “Tahakkum” is a technique based on Inversion Structure. Regarding to a critical readout of the history of this linguistic method in rhetoric, the present paper aims to uncover the process, secrets, and attractions of this linguistic technique, in addition to its position in the Badī'. Since some Qur’an scholars have found the knowledge of Badī' as practical only in the aesthetics of the Qur’an and have not seen it in the interpretation, this essay, through practical redefinition of the technique of “Tahakkum” and readout of the verses, based on the descriptive-analytical method, looks to find a reasonable answer to the question of “what are the general usages of this technique for understanding and interpreting the Qur’an?”. It is argued that uncovering the meaning of the text, analyzing the intra-textual and extra-textual incompatibility of the verses, revealing the motive of vocabulary selection, making a meaningful and influential interpretation by rebuilding the signs of the text, preventing the carrying of the vocabulary on far meanings and instances, all are of those functions of recognizing the technique of Tahakkum in the process of explanation of the Qur’anic text.

References of Muslim's narratives are full of traditions which persuade men (directly & indirectly) to reject women and cancel social participation with. These narratives have been current appendix of interpretation of some verses of Holy Quran in tranemitted interpretations. They've accounted women as the full meaning of foolishness in interpretation: "And do not give away your property to the weak of understanding,4/5". The narratives about "Not consulting with women" also have been come appendix of these two verse: "Most surely (man's) self is wont to command (him to do) evil, except such as my lord had had mercy on, 12/53". The date of appearance of this discourse is (narratives) from second to forth century which is resulted from intellectual and methodical system _as internal belief in believer's thought _ , to persuade men to reject women socially. Philasophical_social process of this discourse is to infuse inequality among men and women in religious teaches and formal beliefs in society. In this article dating narratives, we consider the incompatibility of narratives with religious total spirit and original essence, and contemporary interpretations as opposition to the process of narrating interpretations.

One of the prominent topics of applied semantics is the theory of verbs. Each language or text, depending on its function and context, has a variety of speech actions. The theory of extrinsic actions was put forward by John Searle (1969), a contemporary in the pragmatic field. Emotional action is a kind of extrinsic action that expresses the emotional feelings and actions of the speak. Since religion is a functional category appropriate to any time and place, so the language of the Qur'an is an applied linguistic language and a rich source of linguistic studies. . Qur'anic stories are one of the miraculous aspects of the Holy Qur'an that are examined from the aspects of linguistic structure and context. The use of verbal actions, especially emotional action, in Quranic stories has become very subtle so that divine goals and concepts. In this paper, we have tried to take a brief look at the Quranic stories and the theoretical framework of emotional action by using a descriptive-analytic method and then to analyze and analyze a number of Quranic stories based on John Searle's emotional action model.