فصلنامه پژوهش های ادبی - قرآنی
سال دهم شماره 1 (پیاپی 37، بهار 1401)

The irreplaceable role of the Holy Qurʾan in human life has brought phonetics to the aid of scholars of Islamic sciences in revealing connected layers of hidden meanings and concepts in this divine book and has brought about the implementation of extensive research on the coherence between phonetic and semantic layers of the ayahs of the Holy Qurʾan. In order to achieve the aforementioned goal, The current descriptive-analytical study investigated the Phono-Semantic coherence in Surah Luqman. The relation between phonetic and signification aspects of ayahs in this surah are completely visible and sounds have exactly been employed proportionate to the meanings of the ayahs. Voiced sounds with a frequency of 71% and semi-voiced sounds with a frequency of 49% have the largest role in inducing the meanings of the ayahs. These sounds are followed by voiceless sounds (29%), plosives (27%) and fricatives (24%) in terms of frequency. The reason for the predominance of voiced and semi-voiced sounds is the meanings and register of the ayahs because this surah includes important topics such as the grandeur of the Holy Qurʾan, the divine creation, the great resurrection day, monotheism, and moral values. These topics justify the need for the employment of sounds and on the other hand, whenever inciting the tender feelings of the audience is required, more … fricative soothing sounds have been used so that the phonetic proportionality between the letters of the words and their meanings are completely evident and replacing them with other words is impossible.

Ruzbihan Baghli has presented innovative and unique mystical interpretations of Qur’anic ayahs, and hadiths. According to Ruzbihan, shatah is a kind of mutashabih discourse that is not only in the words of mystics but is also found in the Qur’an and hadith, and the ayahs related to the mention of divine attributes as well as muqattaʿat are in shath language. In his opinion, Sufiya shath is one of the manifestations of shath in general, or exactly, the third manifestation of it following the Qur’an and hadith, which means the change and transformation that the divine or unseen reality finds when it is expressed in human language and this statement is undoubtedly two-sided. Two valuable works by Ruzbihan Baghli, both of which have poetic prose and are full of imagination are the Explanation of Shathiyat and mystical interpretation of Arais-Al-Bayan fi Haqayeq al-Qur'an. Drawing on these two works, the present research aims to identify, in a descriptive-analytical way, the ayahs of the Holy Qurʾan that are among the Mutashabih and that contain shath, according to Ruzbihan. Also, it attempts to point out the ayahs placed in the shath-containing context and the way they are interpreted by Ruzbihan. Therefore, ayahs that are Mutashabih and contradictory, that is, the ayahs related to the attributes of God and muqattaʿat, and the ayahs that the mystics have placed in a shath-containing context were examined. Ruzbihan's mystical interpretations of these ayahs, various techniques of intertextuality, including general negation, partial negation, and avoidance, were also studied in the shath of the mystics.

Throughout history, the incoherence of the Qur'anic surahs and its sometimes fragmented structure has always provided room for doubt. Surah Al-Muddaththir is one of the surahs that, from Richard Bell's point of view, is considered as lacking coherence. He has stated the difference in style, length, and the lack of relevance of ayah 31 and the violation of man's free will in ayah 56 of this surah as proof of his claim. Therefore, this article aims to extract the factors of textuality and continuity of this surah in the light of textuality theory, using the descriptive-analytical method. The analysis of the data indicates that the text of the Holy Qurʾan has numerous and diverse linguistic and textual features and its textual sequence is not related to the length, rhythm, rhyme and place of revelation of the ayahs. Also, by examining the linguistic possibilities of intertextuality, intention/purposefulness and coherence as three criteria in the textuality of the text, it was determined that Surah Al-Muddaththir is a coherent and continuous text despite its discrete appearance. Two factors of the intertextuality of ayahs in ayah 31 of this surah justify the use of a long ayah among short ayahs through the semantic relationship with the words and phrases "companions of the fire", "iddah" and "junud". Moreover, the significant frequency of connective (additional), grammatical (reference), lexical (repetition, contrast, symmetry) factors in this surah indicates the continuity and coherence of this surah and its ayahs.

Defamiliarization is a linguistic technique in which the speaker or writer tries to deviate from the standard language, which results in engaging the audience with some mental exploration, and thus provides the condition for a better understanding of the message to the extent that the effect will become much more significant than when using normal language. The Holy Qurʾan as a superhuman text has best used defamilairization in numerous instances and because of the importance of analyzing this technique in understanding one of the aspects of the miracle of the Qurʾan, this descriptive-analytical research, focusing on simile and allusion, attempts to scrutinize defamiliarization of substitution in the Qurʾanic ayahs related to the story of Prophet Noah (AS). The findings show that this technique has been effectively employed in the story of Prophet Noah in order to, among others, create exaggeration in the meaning and concept of ayahs, generalize the implications of ayahs, create excitement in the audience, generating mental exploration in them, and expand meanings and concepts of ayahs.

Analyzing polysemy in the theory of radial networks is according to prototype-based categorization. For this purpose, after determining the distinct meanings of a word as a category, its prominent member (prototype) is identified, and other members are displayed in a radial diagram around it. The current research, using the descriptive-analytical method, represents how polysemy analysis for lexical categories other than prepositions, and the application of that in the Qur'an, is performed. To draw the radial network of meaning, criteria for determining the prototype for these categories (reference meaning) have been introduced, which include: historically earliest attested meaning, predominance in the semantic network, predictability regarding other senses, having plausible cognitive antecedent, and relation to lived human experience. In the Qur'anic application, the root-oriented construction of Arabic words requires determining a prototype word for the root and considering the criterion of "brevity and lack of exact correspondence of weight and meaning". In the root "ẓhr", it is found that "ẓahr" is the prototypical word and "back of a person" is its reference meaning. Other words of this root having distinct meanings such as the invisible part, help, the back of animal, top, being obvious, going up, dominating, and awareness, have directly or indirectly been derived from it. dominating, and awareness, is taken from it.

Most Western thinkers believe that the content of the Qurʾan is discrete, but some thinkers have not accepted this consensus and have tried to prove the structural coherence of the Qurʾanic text. For example, drawing on the theory of symmetrical order, Javad Anwar Qureshi, a contemporary Qurʾanic scholar, analyzes the rhetoric of Surah Yusuf. The present article examines the approach proposed by him by adopting the descriptive-analytical method. The idea of ​​symmetrical order shows that the text of the Qurʾan is coherent and each ayah is in its right place. This article first introduces the concept of symmetrical order and then describes the complete order of Surah Yusuf from Javad Anwar Qureshi's point of view. Anwar Qureshi divides Surah Yusuf into twenty one parts and establishes a relationship between the parts of the surah in an inverse way and presents a general and inclusive model of the relationship between the parts of the surah. He believes that the dream of the king of Egypt as the eleventh part is at the center of the structure of Surah Yusuf and the last ten sections of Surah Yusuf are a re-emergence of the first ten sections. The criticisms of his work include not mentioning the pricinples of division and confusion in the division of ayahs. One of the results of this research is the proof of the regular structure of Surah Yusuf based on the theory of symmetrical order.