نشریه مطالعات قرآنی و فرهنگ اسلامی
سال پنجم شماره 1 (پیاپی 17، بهار 1400)

Critical discourse analysis is one of the most prominent contemporary linguistic theories. This linguistic phenomenon rediscovers the connection between the function of language and the social and political contexts used in its context. The critical discourse approach examines the ways in which language in a two-way communication, on the one hand, creates social relations and, on the other hand, is formed in the context of these relations. Critical analysts analyze the structure of the text and then explain and interpret its results, examining the construction of texts and deciphering the ideologies underlying the context of text. Surah Al-Burooj is one of the special surahs of the Quran which has a discourse structure by constructing words and situational context and having educational goals. Today, critical discourse analysis has opened new horizons in religious-Quranic studies. This research intends to analyze and examine all the significant signs that exist in Surah Al-Buruj from the perspective of Norman Fairclough (1989) critical discourse analysis in three levels of description, explanation and interpretation by descriptive-analytical method.

A holistic and systematic look is one of the latest developments in identifying and extracting the structures and discourses that govern texts. The extraction of gender-related structures and discourses in the Qur'an and Nahj al-Balaghah is based on this holistic and systematic view. Two basic discourses can be seen in this regard: the male discourse and the egalitarian-female discourse. Although masculine discourse and its forms can be widely observed in the Qur'an, there are also numerous issues related to egalitarian and feminine discourse. There are never any explicit views in the Holy Qur'an that attack the female sex with generalization. In Nahj al-Balaghah, we also see the emergence and widespread manifestation of the masculine approach, but in some cases, there are apparently attacks on women. For this reason, there is a clear distinction between the discourse of the Qur'an and Nahj al-Balaghah in adopting a masculine approach. However, the application of the egalitarian-feminist discourse in Nahj al-Balaghah is at its minimum. The style of the Quran in the combined use of discourses related to gender shows its leading style and can be used as a criterion for modifying the narrations that have taken an opposite approach and their textual critique.

The verse 104 of Surah Al-Imran is one of the most challenging social verses of the Qur'an that commentators and jurists have always disagreed in its interpretation. In general, their interpretations can be placed two general categories of seemingly incompatible: 1) Exclusive obligation of "commanding the good" on a group in society; 2) Public obligation on members of society. Quranic scholars have always said that the reason for these two conflicting views is the ambiguous ability of the preposition (min)"من" in this verse; But for the first time this research shows that the reason of these two views is the structural ambiguity of this verse. Examining the subject of this verse - commanding the good and forbidding the evil - which is a hierarchical task, it is shown that this verse has the ability of two longitudinal readings - not two inconsistent interpretations of each other - based on the construction of old/new information. Eventually, the perception of public obligation is coordinated with the context and co-text of the revelation of the verse, and the perception of exclusive obligation can also be a systematic understanding based on a reading beyond the context of the verse.

One of the divisions of the text of the Qur'an next to the verse, surah, hizb and Juz' is called " ruku';" A set of verses that are very similar in subject and meaning and unlike most Qur'anic divisions, the number of letters and words does not interfere in determining its scope. despite the the remarkable importance of ruku' in reading and interpretation, it has received less attention than its other counterparts. the oldest memorable mention of ruku's dates back to the fourth century AH; where for the supererogatory nights of Ramadan, parts of the Qur'an should be recited after the sura al-Fatiha. from then on, the usages and necessity of paying attention to the ruku's gradually increased until its sign appeared in the margins of some mus'hafs. the present article, in a descriptive-analytical method, first tries to discuss the relationship between Quranic ruku's and paragraphing by text reading studies. then tell about the place of Quranic ruku's in islamic culture and finally explain its benefits in the form of the functions of reciting the Quran (propaganda and educational aspect) and writing commentary (scientific aspect).

The semantic aspects of a word in the Holy Quran are important for understanding its meanings. Various scholars have researched and written in this field, and today this topic is among the topics of Quranic sciences. Looking at the verses of the Holy Qur'an where it speaks of "truth" shows that the Holy Qur'an considers some concepts to be right or with the truth, one of which is "the world of creation". By searching for and finding verses related to the word "right" about the world of creation, this research has examined and extracted the semantic aspects of this word in the discussed concept. Accordingly, what has been achieved is that the word truth in the Qur'an about the system of creation has three meanings, which are: 1. The coherence and inviolability of the world of creation; 2. Purposefulness and directionality; 3. Being law-abiding and having a plan. At the end of this research, the origin of the right of existence is examined and its relationship with the absolute right and divine divinity is stated.

The root of “daraba” which has been used 58 times in the Holy Quran is one of the most complex words in the Arabic language and according to the oldest Arabic lexicons is used for all deeds. One of the issues that can help to understand this word correctly, comprehensively and systematically is etymological study. For this purpose, using the method of etymology, the meanings of ‘daraba’ is found and classified from the earliest meanings, in Afro-Asian and Sami languages. Next, according to this semantic classification, the meanings of “daraba” are examined and categorized in different verses of Quran. It is shown that the Quranic applications of “daraba” are all formulated under the first category of semantics derived from etymology namely tie/mix/wrap. Another root; burning, is not practically used in Quran. Commentators' opinions on the meaning of “daraba” are also reviewed based on etymological results. It is shown that some meanings of “daraba” considered in a range of interpretations are not supported by theological evidences. Foe example, the meaning of beating was not found in the etimological studies and for “idribuhunna” in verse34 of Al-Nasa, based on the etymological results, the meaning of turning over / going is suggested.