نشریه پژوهش های زبان شناختی قرآن
سال دهم شماره 1 (بهار و تابستان 1400)

The structure of  verses in Suras of the Qur'an has always been a concern for Quranic scholars. This issue has been distorted from a theological point of view with confiscatory-ijtihad interpretations and historically with the meanings of originality (protection) and from an aesthetic point of view with the interpretation of the appropriateness/disproportion of verses. In the last decade, this issue has been pursued with the approach of textual studies. In the meantime, one of the achievements of historical textual studies is the Semitic rhetoric, which is an ancient style of writing texts based on symmetry. According to the Semitic rhetoric, texts are based on a complex set of symmetries at different levels of the text. This type of study began with the study of the Testaments and was confirmed by the study of cultural anthropology. In the next step, this model was considered as a style of writing Quranic verses. The present study has tested this pattern in Surah Fatah. To determine the parts of the text of this surah, the pattern of division of Qur’anic Rokuat was used, according to which the beginning and end of the Rokuat of this surah are verses: 1-10; 11-17; 18-26; 27-29. Findings show that the structure of the Surah Al-Fath, according to the semitic rhetoric, is mirror composition.The results of this study can be considered as creating a suitable ground for better understanding of the sura, better understanding of the textual structure of the Qur'anic suras, as well as showing the capacity of Quranic Rouku'at division in better understanding and more accurate understanding of the structure of the Holy Qur’an.

One of the most important missions of the scriptures is to change and correct the thoughts and ideas of human beings. The Holy Qur’an, as the most comprehensive and complete revelatory text, in many of its divine teachings has criticized many wrong human thoughts and illusions. It has tried  with various words, phrases, and theological and literary structures to change such false assumptions and break imaginary fantasies which over time and the years (for various reasons) contrary to the realities of the universe have been formed in the minds and have been the cause of cruelty and misery of human beings. Suchstructures and terms, while diverse, each has a specific mission and task to refine ideas. In this article, using the method of meaning recognition and structural and content analysis, the family of the conceptual word "RAAYA" has been reviewed and some results have been obtained, the most important of which is identifying the types of "Alam Tarr, Alam Yar, Aratiyat, Aratim, Awwala Yarun, Alam Tarwa, Hal Tari, and Lev Tari". In 98% of these verses, an attempt to change in thought is done by using indirect teaching  in which 71% has been  through using  expressions by the Prophet of Islam (PBUH). The tone and type of dialect in this group of verses and the verses similar to them in 87% of cases is a critical and severely reprimanded dialect. Itt seems that the misguided and disobedient addressees of such verses, who are generally polytheists and infidels, insisted on their misconceptions and ignorantly followed the habits of their ancestors. Thus, the Holy Qur'an, with a threatening tone, seeks to be more influential and to create awareness in their minds. In general, the essence of the issues raised in such verses is very clear to people, does not require special and complex knowledge, and is understandable; however, although the truth is obvious, they have been misled and deluded.

The "linguistic context" is a text that emerges from the bond between words and lexical relations, and words find meaning through application in this context. "Collocation," is a purposeful companionship of vocabulary in the linguistic context of the text, which has a significant impact on the formation of the lexical and syntactic system of the language and the induction of the concepts desired by the speaker. In the present study, it has been tried to analyze and study the effect of the linguistic texture of the Surah Ibrahim in the formation and selection of words collocation with the descriptive-analytical method. The analysis of the collocation of the words at the level of nominal and verbal structures and the analysis of the degree of conformity of these associations with the subjects and concepts of the contexts of verses shows that the use of this linguistic technique in surah is quite purposeful and conscious. On the other hand, the necessity of the linguistic context and the implications that the context of the text seeks to convey to the audience has led to the arrangement and selection of these words in the syntax. In addition to presenting new meaning and beyond the meaning of words, the use of these collocations in different semantic domains has created common terminology in the texts. The salience of these collocations in the linguistic context by creating awareness in the audience makes the audience better understand the message and content of the text by analyzing this text phenomenon.

Translating ambiguities, especially the ambiguities of the Qur'an as a sacred text has  always proved difficult because the style and methods used in Qur'anic ambiguities are flawless,consistent and rhetorical. The present article examines the translation of ambiguity in Persian and Chinese, to first determine how translators deal with the category of ambiguity and secondly to examine the differences between the two languages in cultural choices. For this purpose, among the Persian translations, an ancient translation - the translation of Abolfotuh Razi - and a contemporary translation - the translation of Garmaroodi - and among the Chinese translations, the translation of "Suleiman Bai zhisuo" has been selected. Thefindings indicate that Razi, in the face of multiple aspects of a word or ambiguous structure, usually chooses one aspect while omiting other aspects. Garmaroodi is more focused on conveying the semantic plurality in the original text using footnotes and parenthesis while Suleiman focuses on conveying a vague word or structure in Chinese.

"Ḍarr" is a key and frequent word in the verses of the Holy Quran, which plays an important role in illustating the semantic field of “suffering and hardship” in the Quranic worldview. The present study investigates the concept of “ḍarr” from Quranic perspective using semantic methods since semantics with an analytical and accurate perspective is a useful way to achieve the true meaning of words. By examining the word " ḍarr" with a concurrent approach, It is found that the word " ḍarr" in a verbal paradigmatic axis with verbs "reach and descover" is in the same semantic field and in a nominal paradigmatic axis is with the concept of "hardness " and “benefit, blessing, mercy, and Happiness” and in a syntagmatic axis is in the same semantic field with the words "evil and torment and shakiness”. Hence, the word " ḍarr" means “mundane loss” so it's an “individual harm”. It is also a divine tradition that controls the existence of humans. It falls on the human being like a veil and covers the face of health, comfort and, tranquility. This kind of " ḍarr" is so great that one despairs others and trusts only in God. It is also a tool for “punishment, trial, growth” and “attaining a high position”.  Therefore, " ḍarr" does not necessarily have a negative connotation and may have positive results and effects, despite its unpleasant appearance.

One of the most important objectives of the Holy Qur'an is to influence people to guide their behavior and to achieve specific goals; this is done by using approaches such as persuasion. Persuasion is the process of persuading the addressee to accept a subject or request that is achieved through verbal and nonverbal skills. This research, through the descriptive-analytical method, attempts to study the linguistic strategy of the Holy Qur'an in persuading the addressee by antithesis device and explains its effectiveness. counting throughout the Holy Qu’ran, we find 121 antithesis items, and all of which relate to two main axes, namely faith, and disbelief, and are concerned with persuasion through addressing the conscience. The results of the study also indicate that antithesis plays a fundamental role in creating images and producing music through balance and repetition in the text and these two linguistic devices have the same function of persuasion, and by improving speech, convey its content to the addressee with greater influence and put the persuasion process into practice.

Modern linguistics and particularly textual and semiotic approaches to structure and functions of texts have provided researchers with important theoretical tools and concepts for modern textual studies of the Qur'an. One of these important approaches that seems useful in studying different types of text is Halliday’s systemic functional grammar. For him, language has three main functions including ideational metafunction which enables us to talk about things in the world, textual metafunction which is responsible for making coherent communicative texts, and interpersonal metafunction according to which we interact with one another through language. Each of the three functions is realized linguistically by three lexico-grammatical structures, that is, the transitivity structure, the thematic structure, and the  mood structure which is itself made of two main elements: the subject and finite. Having analyzed the mood structure in the selected Qur’anic text consisting of 78 verses and 99 clauses, it was concluded that the present tense and indicative mood are the dominant tense and mood respectively in this chapter. This has resulted in a largely spoken style directed toward the audience which is in line with the main function of this sacred text which is to link God and men.

Surah Yusuf is one of the surahs of the Qur'an which has narrated the whole story of the Prophet Yusuf (pbuh) from the beginning to the end in a novel way. This surah was revealed at the end of the Meccan period when the pressure on the call to Islam reached its peak, and therefore, in a didactic way, it addressed the Prophet of Islam directly and all the believers indirectly. This paper attempts to examine the translation of parts of Surah Yusuf by using the theory of situational context in Halliday's systemic functional grammar and the need to pay attention to it in understanding the text and to find whether both translators were successfully translated the source text from Arabic to Farsi or not. Therefore, in the first step, we examine the elements of the Holliday situational context (field, mode and tenor) in the Arabic text of a part of the surah, then we point out the extent to which translators regard to this situational context in their translation. It seems that our translators in this article (Saffarzadeh and Ghorab) have paid less attention to this Arabic textual context, and have translated more by looking at the appearance of the text. Therefore, the reader of the Persian translation cannot be well aware of the ideational, interpersonal, and textual metafunction of the original language (Arabic) and the position of the actors in the story of Yusuf.

Exploring the significance of synonymy is among the main objects of semantic studies in Holy Quran to show the varieties in their signification and semantic networks. One such word is “Tabe’a” (obedience) which is synonymous with “At’a” (obey), “Eqtadi” (follow), “Estejab” (abide), etc. Nonetheless, these words are different stylistically, a phenomenon clearly evident in Qur’anic verses. The present study focuses on the word “Tabe’a” and its derivatives to investigate its meaning in the lexical network of Holy Quran with respect to the words in the same lexical field, including synonyms, antonyms, and collocations in the paradigmatic axis, so that its signification could be substantiated within the lexicon network of Holy Quran. The word and its derivatives have been used in more than 170 verses in Quran. It is collocated with such words as  “Allah” (God), “Rasoul” (The Messenger), “Ol-ol-Amr” (Responsible), “Taqva” (Piety), , “Hedayat” (Guidance), “Osyan” (Disobedience), illustrating that obedience follows internal and external structures and has been used for both guidance and deviation, along with linguistic, practical, and mental forms. With regards to the verses, true obeisance is not merely bound to mental and linguistic aspects of the word, but requires to be practically implemented as well, manifested in full obedience of God’s, the Holy Prophet’s (pbuh), Ulu l-Amr’s, and just leaders’ orders.

One of the most frequent words in the Qur'an is the word "zoj" meaning couple. The importance of this word is represented in two ways; One is due to its presence in most branches of Afro-Asian and Indo-European languages, which shows its application in large areas. The second is due to its use in the sacred texts of the Abrahamic religions, with its breadth of the semantic domain. The present study has been done with the method of comparative historical linguistics to achieve the structural-semantic evolution of this word in the mentioned languages using library resources. For further explanation of linguistic issues, examples and evidence of the Old Testament written in Hebrew and Greek and the New Testament written in Greek and Syriac (Peshitta) and the Qur'an are presented. The results show that the word probably came from Greek into Semitic, and has spread from the northernmost Semitic region to North Africa. Its main meaning is "connection", which is closely related to the yoke and the cow, which is crystallized in the religious texts of Jews and Christians. Over time, secondary meanings related to the principle of the first meaning are formed; so that the meaning of connection and joining change to the marriage of a man and a woman and the female sex. In later periods, the meaning of wife becomes central. In the last station of the Semitic languages, namely Arabic, the word has a semantic development. By employing it, the Qur'an presented one of the purest issues of creation, namely the law of "couple" among all beings to which man was ignorant before the revelation of the Qur'an.

The text of the Qur'an is one of the sensitive religious texts that, according to God Himself, has never been and will never be distorted. Therefore, considering the importance of the Qur'an in the life of Muslims, an appropriate and faithful translation to the source text should be provided to be closer to the purpose of revelation and to solve the problems of Muslims. In the field of translation, several theories have been proposed and the present study is based on descriptive-analytical method and based on the theory of French Antoine Berman. In his theory, he with utmost rigor opposes in all respects a translation that is not faithful to the source text. In this article, Ayatollah Makarem Shirazi's translation is examined based on seven tendencies of Antoine Berman's text distortion system (rationalization, clarification, expansion, ennoblement, qualitative impoverishment, quantitative impoverishment and the destruction of rhythms). The translator has the most distortion in rationalization and the least distortion in ennoblement and destruction of rhythms of the text. In some cases, his translation has suffered from qualitative and quantitative impoverishment, clarification and expansion. In general, Makarem Shirazi's translation, based on the seven tendencies of Berman, is a faithful translation to the source text.

Holly Quran has the revelation message for all humanity. Being “Zekro lil-'Aalamiyn” makes it inevitable to translate the holly book to different languages. Eventually, this holly book was translated to Farsi against the objection of some religious scholars by a collective fatwa of the 4th century Transoxiana’s scholars. One of prototype of Quran’s Farsi translation is Sur abadi Interpretation (Fifth Hijri century). As Farsi paving the way in its regeneration era and gradually overcoming the dominance of Arabic language in this period of time, this research sought to study the capabilities of new-coming language and Sur abadi strategies in translating clauses and terms which are central in Quran language or dealing with diversity of terms in two axes: qualitative impoverishment and quantitative impoverishment according to Antoine Berman’s theory of “deforming tendency”. This is a descriptive-analytical research carried out through a comparative critique. The results of the research showed that Sur abadi’s concern in using simple and pure Farsi words made him pick some equivalents for words such as Al-taqwa, Al-jihad, Al-iman, Al-aziz, Al-hakim, and etc. that cannot convey lyrical and quality of Quran words. As for quantitative impoverishment, the weakness of Persian language or poor vocabulary of interpreters has caused a condition in which a set of Arabic synonym words with high literal diversity were translated into one or two Farsi words and it can be said that quantitative impoverishment and reduction in words diversity have occurred in Sur abadi interpretation.