فصلنامه پژوهش های ادبی - قرآنی
سال دهم شماره 2 (پیاپی 38، تابستان 1401)

Motion events are concepts that occur in the world outside the mind and are often conceptualized by verbs. These events are coded in different ways in different languages. Diversity in the encoding of motion events causes the taxonomic division of languages. This research was carried out based on the representation of the semantic concepts of motion events in the Qur'anic verbs, in order to determine whether the motion events, according to what Talmy (2007) claims, are also true in relation to the Qur'anic verbs or not? In the Holy Qur’an, different types of verbs of motion are used to conceptualize abstract matters such as reward, punishment, reckoning, remembrance, etc. These concepts are sometimes expressed through modal verbs in which the path is conceptualized through the function, and sometimes the path is lexicalized in the verb itself. Satellites in the language of the Qur’an are usually expressed in the form of constructions such as prepostions or other semantic constructions related to the verb. Based on Talmy's cognitive approach, languages ​​are divided into two groups of verb-framed and satellite-framed. In the first group, events related to force dynamics such as path, manner and cause are represented through the verb, and in the second group, they are represented in the form of an orbit around the root of the verb and through the function. The results of this research showed that the taxonomy of Qur'anic verbs is on a continuum of verb-based/satellite-framed, with an inclination of the verbs towards being satellite-framed.

As a contemporary literary theory, intertextuality examines the presence of one text in another one. According to this theory, there is no independent text. Rather, all texts are derived from previous texts or texts of their time. Therefore, authors are not creators of their own works and take all their intellectual themes and beliefs from previous texts. By explaining and classifiying intertextuality, Gérard Genette brought it from a purely literary theory into the operational field and textual criticism. Due to the clear influence of sacred scripture on artistic and literary texts, gnostics and mystics have borrowed many of their intellectual sources from the Qurʾan as a supertext and a sacred text. Ain al-Quzat has used Qurʾanic intertextuality many times in his Tamhidat, and many of his intellectual, religious, and even literary sources can be traced and found in the Holy Qurʾan. The present study explores the Qurʾanic intertextuality in Tamhidat of Ain al-Quzat based on Gérard Genette's theory by a descriptive, analytical and comparative method using library sources. The result of this research shows that there is a strong and unbreakable link between the Qurʾan and Tamhidat in the form of explicit and implicit intertextuality, and the Qurʾan has left spiritual and linguistic influences in the mind and language of Ain al-Quzat and his Tamhidat. Qurʾanic intertextuality exists in explicit and implicit forms in Tamhidat, and the findings show that partial adaptation, lexical borrowing, and the implicit intertextuality of illusion prevail over other types. Considering the thinking governing Tamhidat, which is a mystical and interpretive book, requires authors to select pre-text in detail and analyze it in their own text in order to represent their desired result from the intertext according to the form and meaning of the Qurʾanic ayahs.

Creation is an important topic in various worldviews including the views related to mysticism and Sufism. This importance has led to the application of all kinds of art and linguistic arrangement for the explanation and understanding of creation in mystical and educational works. Since most mystical ideas are rooted in the Holy Qurʾan, the source of many images used in Sufi's works can also be found in the Qurʾan. Nasafi is an exegete who has explained mystical issues, especially the creation of the world and the man in a clear and concrete way by resorting to Qurʾanic ayahs. In this article, metaphors of creation in Nafasi's Zobdatal-ḥaqāyeq have been investigated within the framework of the theory of conceptual metaphor using an analytic-descriptive method. The results show that most of the conceptual metaphors of creation in this work have their roots in Qurʾanic ayahs snd Nasafi, with his own way of the interpretation of ayahs has used them and has used different expressions to explain the creation. These metaphors are reflected in the form of concepts such as light, spirit, journey, plant, tree, fruits, and they all contain the concept of movement with the aim of describing creation as a purposeful move, which can be included in the macro-level metaphor of "creation is a journey".

Possession is a one-way relationship between the owner and the owned, in which the owned existence always depends on the owner. The diversty of debate has prompted scientists of different fields to address it from different approaches. Cognitive semantics is a vital science in this domain, which can facilitate the understanding of this relationship using cognitive patterns of language. It seems that ownership in the language of Qurʾan follows the metaphorical model in which an objective concept matches its characteristics to an abstract idea to facilitate understanding. Therefore, the theoretical framework of conceptual metaphor has been used to analyse ownership relations in the Qurʾanic language. The purpose of using a conceptual metaphor is to measure and evaluate the metaphorical function of the original words in the conceptualisation and description of the ownership domain in the Holy Qurʾan to show the cognitive and explanatory function of metaphor in understanding the relationship of ownership on the one hand and on the other hand, to draw the process of making secondary meanings and the dimensions of this abstract relationship through metaphors. To this end, all the ayahs with keywords related to ownership in the lexical and grammatical unit were identified, extracted and analysed based on Lakoff and Johnson's theory of conceptual metaphor and within the framework of cognitive linguistics. The results indicated that metaphors have an explanatory function, are systematic and have been formed based on human experiences; among which are the empirical relationships and cultural foundations. We can achieve a more accurate understanding of the conceptual domain of ownership by discovering new semantic layers regarding a conceptual metaphor, which is impossible without using cognitive analysis.

Surah Al-Hujurat outlines a precise and coherent process of institutionalizing moral and educational values, explained for humans to achieve excellence and perfection. This surah, which is known as the most ethical surah of the Holy Qurʾan, has used various communication patterns to convey the intended message to the audience. The present research, while analyzing the linguistic roles and communication elements, based on Jacobsen's model of verbal communication, has investigated the different functions of these roles in Surah Al-Hujurat. This research aimed to illuminate the influence of language roles on the audience and the frequency of each of them, and to identify various communication effects based on the meaning of the ayahs of this surah. The results show that linguistic functions are an efficient tool for understanding the message of the Qurʾanic ayahs and a suitable way of planning communication patterns to influence the audience as much as possible. According to Jacobsen's communication model, the highest frequency of linguistic functions in Surah Al-Hujurat is related to emotive function in 13 ayahs and the lowest frequency is in conative function that appeared in three ayahs. In addition, the phatic function cannot be ignored in this surah, because God, as the sender of the message, has explained many educational and social concepts to the audience by using different verbs of command and prohibition.

It goes without saying that psychotherapy aims at the treatment of mental diseases and disorders. Now the question is if language, considering its influence on human psyche, can be regarded as a psychotherapeutic method or, to say the least, fulfill the same aims expected from psychotherapy? This basic question as well as lack of research in this domain promoted the carrying out of the present study, which is confined to Surah al-Ḥamd and is based on a descriptive-analytical methodology. The findings indicate that the rhetoric governing the linguistic structure of this Surah as a tool in psychotherapy is in accordance with two of the prevalent psychotherapy methods, that is, “cognitive restructuring” and “reciprocal inhibition”. Understanding the rhetoric gained from types of words and phrases as well as linguistic devices such as restriction and reduction, fronting and tailing, similar to cognitive restructuring, can help eliminate many emotional tensions created by irrational human thoughts, through changing destructive mental patterns and creating a proper attitude toward incidents. Moreover, based on the method of “reciprocal inhibition”, the association of relaxation and the state of mental calmness caused by literary relish of this surah with anxiety-inducing factors creates a conditional relationship between anxiety-inducing factors and calmness and relaxation responses prompted by this surah which, in the end, alleviate anxiety.