نشریه مطالعات قرآنی و فرهنگ اسلامی
سال ششم شماره 2 (پیاپی 22، تابستان 1401)

Metaphor is one of the expressional Iʻjāz, and the Qur'an uses it to explain its meanings and mission. Metaphor in the traditional sense uses words other than their original meaning, but in this sense, it alone cannot show the worldview, structure and thoughts hidden in the verses. According to the metaphor, we can compare two classical and cognitive-linguistic viewpoints. It indicates that in traditional linguistics, metaphor has been merely a tool for the beauty of language expressions. Still, metaphor is a new look at how mental processes emerge and become linguistic elements in cognitive linguistics. The present study, with an analytical-descriptive method, aimed to evaluate metaphor regarding the traditional rhetoric scholars and cognitive linguists and the role of cognitive metaphor in Quranic explanations and analyses. The results, in the form of knowing the ways of distinguishing cognitive metaphor from traditional metaphor, and examining the verses according to metaphorical conceptualisation, indicated that a tool such as conceptual metaphor in the cognitive analysis of the verses and achieving the semantic principles governing the Quranic conceptualisation provides the possibility for the audience of the Qur'an in discovering the Qur'anic layers that not possible in the traditional metaphor.

shabastri makes hermeneutics the basis of understanding the Qur'an and believes that with advancement of science in the world arena, the methods of the past in understanding the Qur'an are not responsible for Muslims. According to Shabastri's opinion, the Qur'an as a sacred historical text should be understood with hermeneutics, which deals with the truth of how to understand, and the neglect of hermeneutic issues in the interpretation of the Qur'an causes many interpretative differences. Based on this, he tried to present interpretations of the Holy Qur'an, which is facing serious harmWith the aim of investigating these damages, this research examines the fundamental and methodological damages of shabastri's hermeneutic perspective on the interpretation of the Qur'an with analytical-critical method. Hermeneutic thought of Shabstari has suffered from internal conflict due to the lack of providing a clear definition and nature and has a fundamental damage. Also, the failure to adopt a single approach in the use of hermeneutics in author-centered issue, inappropriate use of prejudice and presupposition, and being influenced by external factors have caused damage to the method of interpreting the Qur'an. Therefore, shabastri did not have a single approach in the use of hermeneutics, and this leads to relativism.

There are a lot of conceptual metaphor for introducing “life” in Quran and Nahj al-Balaghah; including the metaphor of plantification that has been used in various ways to draw dimensions of life. This analytical-descriptive study tried to use the concepts of conceptual metaphor to analyze the projection of the source domain of "plants" on the target domain of the "life" in the text of Qur'an and Nahj-ol-Balaghah, in order to clarify that in the text of Quran and Nahj al-Balaghah which concepts of the source domain of “plants” projected on the target domain of “life”. What are the most important mappings of this projection process? And what is the role of using the conceptual metaphor of "life is agriculture" in explaining the Islamic perspective toward life?The results of this study showed that in the text of Qur'an and Nahj al-Balaghah through plantification, a variation between life and plants and related terms has been created which is related to the movement of human being from birth to death and reaching the final destination of life. .

The thirteenth verse of Surah Al-Hujurat is the most important Islamic teaching in denying racism, representing the unity of human beings and recognizing piety as the only indicator of human virtue over each other. Although this verse is the most important Islamic teaching on the unity of human existence and the denial of any kind of racism and immoral characteristics for the superiority of human beings over each other; but this verse is the basis of the efforts of various discourses and currents in the Islamic world for denationalization.This study, by examining the evolution of Islamic commentators' views on this verse, will try to show how the understanding of this verse has changed with the transition to the modern period and modern discourses in the Islamic world have influenced the interpretation of this verse. In the interpretations of this verse, one can find traces of four socio-intellectual discourses in the Islamic world: Iranian-Shiite nationalism, Arab-Sunni nationalism, Pan-Islamism and anti-Westernism, and Western scientism and modernism. Although all of these discourses are consistent in their denial of racism, in practice they use this verse as a pretext for denigrating each other, overtly or covertly, especially on the basis of "nationalism."

In an intellectual viewpoint, the Qur'an has usually seems a theoretical and doctrinal text rather than an text that observes drastic one efficiency specially in a civilizational perspective. This viewpoint has prevented the Qur'an connecting contemporary everyday life in the contemporary world, and has caused injury and accompanied practical deficiencies in result. Reading the Qur'an in order to make and strengthen this connection and crystalize to exercise its doctrines in large scale widely, requires a civilizational attitude. Methodologically convert this attitude to an effective approach -relying on of contemporary intellectual visions- this research considers "systematization" or "systematical attitude" a very indicator and shows how it influences the accomplishment of the Qur'an doctrines and leads to the formation of an Islamic civilization. Being homogeneous and harmonic are the main aspects of this attitude. external harmony requires the interaction of the Qur'an with the real world at three levels of intertextuality, interscholastic and ultratextuality. This reading of the Qur'an brings it into the action field and prepares a coherent integrated civilization in harmony with a Qur’anic origin.

The author of the Qur'an criticism book read the error and weakness in the divine verses with the presupposition of equating the Holy Qur'an with human texts, and further considered the reason for this weakness in its human nature. With this view, he denied the freedom of belief in the revealed text. It seems that the writers of this text did not take into account the heterogeneity of liberal discourses and Islam in understanding the concept of freedom of belief and the linguistic and meta-linguistic components in the scope of the context and correlations related to the text and context, the general spirit of the verses, the discourse atmosphere and the living conditions of the era. Descendants took away the absence of this concept in the text of revelation. Therefore, in this research, an attempt was made to express the heterogeneity of freedom of belief in today's world and how this concept is used and optimal in the Qur'anic discourse, and by using linguistic and translinguistic components in the scope of understanding the revelation text, the author's perception of the Qur'an criticism book is incomplete and incomplete.