فصلنامه پژوهش های ادبی - قرآنی
سال هشتم شماره 3 (پیاپی 31، پاییز 1399)

Metaphor is one of the most common and widely-used cognitive processes that can represent the characteristics of the culture and ideology of a society or a school. According to the theory of conceptual metaphor, in metaphors and their linguistic expressions, cognition and culture are intertwined and become a single conceptual combination. What we call conceptual metaphor is as much cognitive as it is cultural in nature. Accordingly, we assume the formation of conceptual metaphors of the Holy Qur’an as related to the culture of the revelation era and in the present analytical-comparative study, by comparing metaphorical expressions in the poems of the Age of Ignorance and ayahs of the Holy Qur’an, a new explanation of the discourse of the relation between the Qur’an and the culture of the revelation era has been obtained. The Holy Qur’an has used the culture of the revelation era and by changing the target domains of metaphors, it has changed the centrality of the world and its related life in the metaphors of the poems of the Age of Ignorance to the centrality of monotheism in its metaphorical expressions, and has thus established a new culture by drawing a worldview of revelation within metaphors. Another finding of this research was that this theory negates "the revelation being influenced by the culture of the revelation era".

Image schemas, first proposed by Mark Johnson, are among the most important infrastructures of cognitive semantics. Schemas evolve around the physicality of abstract concepts, and this process of materialization leads to the conceptual complexity of the system of mind. Diverse visual schemas are the most important linguistic tools for drawing, objectifying, and highlighting the mental concept raḥma as one of the most repetitive mental concept in the Qur’an, which has found tangible capabilities during materialization. The present descriptive-analytical research studied the concept of raḥma drawing on Mark Johnson's view. The results show that the mental concept raḥma has a wide range of meanings and refers to rain, forgiveness, paradise, the mission of prophecy, the religion of Islam, rewards, the Qur’an, and material and spiritual blessings. The Almighty God sometimes bestows special favors on sincere servants through His infinite container of mercy. On the other hand, raḥma, as the content of this  container, walks downhill from the sky and ascends to the earth. God's special mercy is His potential ability and, like a physical body, can exercise power in such a way that it guides the believers or prevents them from the torments of hell.

The influence of the Qur’an and hadith on Persian language and literature began from the beginning of Islam's entrance to Iran, and the Iranian poets have highly benefited from the invaluable treasure of the Qur’an and hadith. One of the poetry collections influenced by the Qur’an and hadith is the Masnavi of Shahnameh, written by an obscure poet known as Sharar. We know only about him that he was from Bukhara and immigrated to India. His book is about the wars of Mohammad Shah. This work, composed in the twelfth century, is stored in the library of Ayatollah Golpayegani in Qom, under the classification number 2612. This research aims to study the effect of the Qur’an and hadith on Shahnameh Sharar. After mentioning the poet's life and attitudes, his ways of using the Qur’an and hadith are discussed. One of the most prominent stylistic features of this book is the abundance reference of the author to Qur’anic ayahs. The poet has skillfully used these ayahs in various ways, which includes the lexical influence by using the rhetorical device of tazmin in the form of borrowing, translation, and innovation. The statistical analysis of these verses shows that the poet in his religious-epic Masnavi has, more than anything else, paid attention to the ayahs which refer to a narrative of the stories of the lives of the prophets. The findings also show that this poetry collection is influenced by the Qur’an and hadith and the dominant effect is visible in terms of lexical influence.

In their effort to develop and to dominate the world around them, humankind have sometimes been overcome by temporal, spatial, and epistemological obstacles. Nevertheless, compared with the extent of the development of the early humans, modern humankind consider themselves successful and somewhat at the end point of progress. The passage of time, discovery and acquisition of new knowledge, however, have always been accompanied by the emergence of new unknowns. Therefore, in this process of constant struggle, humankind find himself faced with the question of which realm of science is beyond their reach, and should not bother themselves entering it. Relying on the Qur’anic knowledge and by scrutinizing the semantic field of the Qur’anic words and paying attention to the discussions of the philosophy of science, this article focused on the above-mentioned question, and concluded that except for the special science of the essence of the Almighty God and the sciences that have been forever hidden behind the curtain of the unseen by God's permission, other potential sciences can be conquered by human beings, and they must make their efforts to fulfill the will of God the Almighty, in accordance with the "position of the caliphate of God" for humankind and the divine “command to build on the earth".

In their effort to develop and to dominate the world around them, humankind have sometimes been overcome by temporal, spatial, and epistemological obstacles. Nevertheless, compared with the extent of the development of the early humans, modern humankind consider themselves successful and somewhat at the end point of progress. The passage of time, discovery and acquisition of new knowledge, however, have always been accompanied by the emergence of new unknowns. Therefore, in this process of constant struggle, humankind find himself faced with the question of which realm of science is beyond their reach, and should not bother themselves entering it. Relying on the Qur’anic knowledge and by scrutinizing the semantic field of the Qur’anic words and paying attention to the discussions of the philosophy of science, this article focused on the above-mentioned question, and concluded that except for the special science of the essence of the Almighty God and the sciences that have been forever hidden behind the curtain of the unseen by God's permission, other potential sciences can be conquered by human beings, and they must make their efforts to fulfill the will of God the Almighty, in accordance with the "position of the caliphate of God" for humankind and the divine “command to build on the earth".

Looking at the manifestation of the ayahs of the Holy Qur’an in the works of the Persian poets and writers, one can realize Rumi as leader in using the ayahs of the Holy Qur’an in a variety of ways in his Masnavi. Metonymy and its different forms are among the most important and effective literary structures and devices in the science of rhetorics, which have been used in various forms in the Holy Qur'an, facilitating the understanding of the concepts. The present research deemed significant due to the high frequency of metonymy and its variety of styles in the Holy Qur’an as well as the deep meanings conveyed using it, the understanding of which is a prerequisite for an in-depth understanding of the word of God. Thus this article extracted, by means of a descriptive-analytical method, verses from Masnavi whose forms of metonymy have been formed under the influence of ayahs of the Holy Qur’an, and explored the ways in which Rumi was influenced by, and hence interpreted, the Qur’an in terms of his application of metonymy in Masnavi as well as it its various semantic aspects and rhetorical mysteries. The results show that the rhetoric of the Qur’an, in addition to its effect on the thought and language of Rumi in Masnavi, has also played a significant role in the evolution of types of metonymy in Masnavi.

Semiotics has a prominent effect in analyzing the unaddressed dimensions of texts. In this system, codes are of particular importance. In this regard, Roland Barthes's views are more credible. He divides codes into five types: proairetic, hermeneutic, symbolic, semantic, and cultural. This categorization allows for a solid analysis of the underlying and secondary layers of the text. In the present article, using Barthes's sign theory, the story of Prophet Adam in the Qur’an was examined and analyzed by looking at the views of Shiite exegetes to reveal the secondary intentions of retelling this religious narration and the direct effect of the narration in reproducing different meanings. The results show that the reflection of cultural codes in the relevant ayahs indicates the widespread expression of religious ideology and intertextuality to advance the narratives. Hermeneutic codes have been effective in discovering the ambiguous dimensions of narrative for angels (at the first level) and for the audiences (at the secondary level). Dualistic confrontations in symbolic codes have focused on the constant confrontation of good and evil. The analysis of the semantic codes in the ayahs shows that the narrator, using religious words and phrases, has described his preferred signification system and has introduced the characters of the narrative with the aim of strengthening the audience's range of insights. Also, proairetic codes have been desirably effective in representing the quality of the epistemological developments of Adam (UHBP) and Eve.