نشریه پژوهش های زبان شناختی قرآن
سال نهم شماره 1 (بهار و تابستان 1399)

The Qur'anic root ‘" ا-ن-ث "(Female) and its Derivatives have an important effect on the semantic Meaning of the Sexual Attitude in the Holy Qur'an and therefore, exploring its meaning can be important and useful in solving gender issues. In the lexical and interpretive sources, there is a kind of semantic connection between female and weakness because they consider the Qur'anic root " ا-ن-ثas a unit root. It is sometimes explicitly spoken and often implied. In the present study, it is attempted to applying historical semantics, especially recognition of the process of meaning construction and the typology of meaning construction to investigate the relationship between female gender and weakness by study the root and then evaluating the justification of this relationship. The result of the research is that the connection between these two meanings is the result of an ancient verbal sharing in the Semitic and the history of knowing the two meanings are related in terms of spiritual communion is related to the Islamic period and about two centuries after the Holy Quran was revealed. On this basis, its Quranic applications cannot be understood with this later link and the established communication cannot attribute to the meaning system of the Holy Qur'an.

In dictionaries, there are three pivotal meanings for the root of “Kdhm” in such a way that one can be able to establish a connection between its meaning on the one hand and all its uses in the Holy Koran, Hadith as well as the poems of the poets who were close to the time of the Koran development on the other hand:  "Not showing anger or grief ", "forbearance" as well as "holding within inside for not being shown”. The present article studies the validity of these meanings in Koranic usages, showing that each of these meanings is faced with some defects in the position of the central meaning of the root. The current research is based on the relationship between concepts in the context of the verses of the Holy Koran as a coherent text without considering the necessity of the existence of a central meaning for the root of the word. Studying the concept of "action" in all six contexts of the verses of the Koran clarifies that the meaning of “action to change the difficult and undesirable situation and turn it into a favorable situation” can be considered as the central meaning of the root of Kdhm. Based on this, Kadhem is the person who tries to shift his harsh conditions towards a desirable one, and Makdhum is a person who is saved from an undesirable situation by another person. In addition to the verses of the Holy Koran, this central meaning in the prophetic sayings and poems of the poets close to the time of the revelation of the Koran gives a compatible and acceptable meaning.

Conceptual metaphors have their roots in cognitive linguistics. Their function is marking abstract concepts and their hidden meaning using building elements. Time is amongst the frequent, abstract concepts in the Holy Quran. In fact, the concepts of the holy book correspond to its ideational structure. So, investigating the way time is reflected in terms of the guidance of man, which is the purpose of the book, would be significant. The research is a descriptive-analytical one using library resources to explicit conceptual metaphors of time nouns. It was found that time can be categorized into four macro metaphorical models with themes of hereafter, pointing the exact time of praying, and taking lesson from lapse of time. The macro metaphor models framed based on place and movement were the most frequent ones. It is worth mentioning that space, things, departure, movement, and live being as source domains were considered as the target domain. In this metaphorical conceptualization, such elements of spaces were used as directionality characteristics, farness, nearness, the in or out space, and wideness, as well as mobility, and live beings’ characteristics or human moods such as rebellion, fear, etc.

Due to the differences in the verbal and cognitive infrastructures of the two languages, part of the meaning is sometimes lost in the translation process and in the construction of information some of the transformative syntactic structures occur. Employment in the Arabic language is one of the structures that imply a communicative meaning rather than a propositional meaning, and is associated with some sort of semantic emphasis or contrast because of the way the costructs are arranged. Surveying construction information of “Eshteghal” and How to transfer its semantic layers to the target language in translation is necessary. For this, the present study seeks first to investigate "the effect of lexical arrangement of “Eshteghal” on sentence information construction and its change in the translation process, then to study the translation strategies of this construction in the Holy Quran. The results of this research show that in the process of transferring Eshteghal information construction as a marked structure through translation, significant changes occur and Persian language, despite the free lexical arrangement, is faced with restrictions for transmitting semantic layers of “Eshteghal”. It is possible to reflect the emphasis on Eshteghal information in conversational Persian, but in the official Persian language, due to the structural features of the language, the marking of this marked structure is reduced, especially in the initiator quenching mode, which should be considered impossible to translate its semantic layers into Persian..

Semantic science in the search for meaning has a profound relationship with translation science and is one of the methods to review and criticize translation. The present article is an attempt to study the semantic frames of the verb “Absara” (beholding) in the Quranic verses of the Holy Quran and their Persian translation according to the Fillmore's semantic meanings theory (Ansarian, Fooladvand, Khorramshahi & Makarem shirazi). In the Quranic examples under research, the verb “Absara” (beholding) has a visual-perceptual semantic frame as the central semantic frame and six cognitive formats of seeing, looking, understanding, thinking, illuminating, and discerning that its primary basis is seeing with eyes on the head. The outcome of the research shows that the translators were unanimous in three semantic formats (seeing, illuminating & looking) and paid attention to the context of the verse in which the verb is used. But in the semantic format of "understanding" and "discerning," none of them carefully considered the context of the verse. And only Khorramshahi translated correctly the semantic form of thinking based on Syntagmatic Relationships.

The word Rabbänïyyün in the glorious Quran is one of the words that various and different analysis has been accomplished about its meaning and verbal structure. The famous opinion among the exegeses and word-researchers is that the word is originated from “rabb” meaning possessor or as the name refers to God Almighty. The word Rabbänïyy has been used three times in the Holy Qur'an, which in its two uses was associated with the word aḣbär , which was a group of Jewish scholars .In this essay after having quoted some statements on the meaning of this word and its lexical structure expressed in the lexical and exegetic books,  a rethink has been made about the meaning of  this word and its lexical structure and  it has been shown that where the word is located next to the word aḣbär, contrary to the common imagination, it is not derived from the root of “rabb” as the name referring to God Almighty and the main root of the word is the semitic and afroasiatic word (rab) meaning "big", and the word Rabbänïyyün refers to a group of Jewish elders and it is an intermingled and a borrowed word.

The linguistic context of words has always played an important role in the analysis of verses. Qur'anic scholars and commentators first consider the meaning of words in interpretation but in some cases, neglecting the relationship between the word and the meaning and not paying attention to the conditions of the speaker and the audience, fails to accurately explain the meaning of a verse or vocabulary or adds to the ambiguity. The commentators say different and ambiguous following the Moses' speech in the verse "wa ana minaḍḍāllīn" (suruh shuera': 20). Some meanings said are: Bewilderment and misunderstanding, ignorance means foolishness, forgetfulness. In these meanings, the relation between word and meaning and the kind of semantic implication is not clear.The present study seeks to explore the linguistic context such as the core of the meaning of the word "ḍḍall" and the relation between word and its meaning in the above verse. We use other signs, such as the condition of the speaker and the audience to clarify the meaning of the verse and provide an analytical explanation of it.

One of the important approaches that has created a new attitude in the horizon of the humanities and theological studies is intertextuality research. Texts reproduction is the result of a linguistic approach to the non-existent and present texts. This approach deals with evaluating texts which will lead to producing new texts and each literary text is considered as the driving force and deconstructed version of other older texts or contemporary ones. This study aimed at investigating Imam Sajjad’s familiarity and companionship with the Quran and his undergoing a deep change from Quranic revelation in the area of divine omniscience. The Quranic origin of Sahifa knowledge base is quite evident from the research model. This descriptive-analytic study has been done based on a textual-exploratory approach. The findings of the study indicated that the equivalent and specific negation types of relation have more frequency. In Sahifa Sajjadieh, there has been a deep connection with the Holy Quran using exact word method and somehow changing the syntactic elements of the verses a little so that the educational function of Sahifa is represented evidently in Quranic concepts and teachings.

Bremen refers to any omissions, additions, changes in the author's style, changes in the structure of the language, rhetoric, and even changes in punctuation and paragraphing as a text distortion system. There are thirty-three verses in al-Nisa sura in this verse, considering this importance as well as the title of the surah and the gender of the translator, we chose Tahereh Saffarzadeh's translation as well as Antoine Berman's model for being comprehensive in this thesis. This study was organized according to six of the thirteen elements of the destructive-analytic method. Saffarzadeh's translation of Sura Nisa is based on sex components of Anton Bremen's text distortions rationalization, clarification, periphrasis, glorification, removing qualitative richness, removing quantitative richness were explored. It should be noted that due to the socio-cultural and discursive differences, adherence to Breman's beliefs in all cases is extremely difficult. Therefore, the present study does not examine all the components of Breman's theory but examines the components of which better examples can be found in the translator's translation. The research method is based on contrasting the target text with the source text. The target text is collated line by line with the source text, examples were extracted concerning each component and in the end, the proposed translation is provided as far as possible. The results show that among the sex components rationalization, clarification, periphrasis, and destruction of rhythm are the most frequently distorted factors in the translation of Saffarzadeh, and in the three areas of removing quantitative richness, glorification and removing quantitative richness have the least deviation from the original text. From a structural and thematic perspective, the translator has also provided a faithful translation to the original text and has attempted not to omit any words, but in many cases has done word for word translation.

This article is a semantic attempt to analyze 51 attributes of God in 28th.-30th. Parts of the Holy Quran based on Liber’s semantic model. The present study aims to investigate the semantic features of God's positive lexical attributes mentioned in the Quran based on Liber's semantic model and to examine the effectiveness of this model for semantic analysis of attributes in Arabic. Data collection has been done by the library method and the meanings of God's attributes have been extracted based on some authoritative sources of vocabulary and interpretation. The reference to bilingual cultures, in addition to the monolingual Arabic culture, has led to the authors' greater mastery of the meanings studied and their assurance of the correctness of the semantic analysis path. The results show that among Liber’s semantic components [dynamic], [gradable], [IEPS] and [place] are used in the semantic skeleton of the adjectives and the components [material], [bound] and [structured] cannot be proposed in the analysis of these lexical elements. The component gradable with a frequency of 70% is the most frequent component and Vajra with a frequency of 9.5% is the least frequent semantic component. Concerning the first level of adjectives’ semantic body, these words are divided into two groups; events and states. The second level of adjectives’ semantic body shows speakers’ information about those words. In the end, it is observed that Liber’s semantic characteristics don’t have the efficiency to show semantic differences between words; so the authors have proposed to consider the components [comparison], [amount] and [confirmation] in the semantic skeleton of the words to reach a more exact semantic analysis. Liber's semantic model, on the one hand, is about text and is related to verbal contexts and rhetoric, and its citation is due to the authors' emphasis on the theoretical view of linguistics on the text of the Qur'an, and on the other hand, Liber's semantic body is related to the science of meanings.

“Qorb” is one of the issues in the relationship between human and God. In several verses, the Qur'an, relying on the principle of God's constant Qorb to human, excludes the notion of any distance from this relationship. Due to the differences (and sometimes) theological similarities in the pre-Islamic Arab intellectual system with Qur'anic texts in the category of "Qorb", various analyses of this issue could be observed. In the view of ignorant, God is considered only as the creator of the universe, and other gods and saints are the mastermind of human life and the mediator of his relationship with God. Due to the limited use of verses related to the category of correlation between man and God, the textual analysis of the existing verses has achieved more convincing results and in this direction, the role of the synonym of the word “Qorb” could play an important part. At the same time, following the verses, in limited cases, has led to effective substitutes. By classifying nominal and verb uses, it was possible to conclude that hearing and sight as well as knowledge and obedience are the semantic components of the relationship between God and human, each of which becomes meaningful in the sentence separately and in association with “Qorb”. These components have provided applications of fear and hope for humans. The meaning of “Qorb” in the relationship between human and God also refers to the dignity and interest of the Hereafter. Even in the ignorant ideas, there is no mention of the distance between the polytheists and the idols and God; in other words, they mean closeness, the acquisition of status and the benefit of the Hereafter. What contradicts the ignorant idea, even in the ignorant ideas, is that there is no mention of the distance between the polytheists and the idols and God; in other words, they have defied this word as the acquisition of dignity and the rewards of the Hereafter. The kind of relationship between God and human in the theological system of the Qur'an is in conflict with the ignorant idea in such a way that in the Qur'anic discourse, the relationship has been pushed from the margins to the center of human life, and an active God has been in charge of the lordship of material affairs as well as matters related to giving dignity to human. At the same time, the use of some means to increase award and dignity has been corrected and completed in the Qur'anic discourse.

The translation history of the Holy Quran into Russian is more than 300 years old and, regarding the growth and spread of Islam in Russia and the role of Russian translations of the Holy Quran in this regard, it is necessary to evaluate the Russian translations of the Holy Quran. The present study aims to evaluate three translations by Ignati Krachkovsky, Valeria Prokhorova, and Nouri Osmanov, among the available Russian translations. All three translators have translated the Holy Quran into Russian without using an intermediate language directly from Arabic. This study focuses on the translation of four lexical combinations from the verb Akhaza in the Holy Quran. According to the points explained in the school of cognitive semantics, words have a flexible meaning i.e. words have different meanings in combination with other words and, this is true for the words derived from "Akhaza". Therefore, the analysis of the combinations in which this verb is used will be a good criterion for evaluating the level of mastery and skill of the translator in the source language. Accordingly, after presenting a brief history of the translation of the Holy Quran into Russian, the translation of Quranic compositions of the verb "Akhaza" has been validated in the three aforementioned translations. Finally, after evaluating the translations in each case, the suggested Russian equivalents are also provided.