فصلنامه پژوهش های ادبی - قرآنی
سال دهم شماره 3 (پیاپی 39، پاییز 1401)

the important role of the French structuralism Gerard Genets in the development of the theory of narrative time as one of the most important components in advancing the narrative is very significant. But the question that is raised here is what are the functions of the time in the story of Yusuf Nabi and does the analysis of the time of this narrative helpe to understand the narrative genres, has the auther used all the techniques of the narrative time. In this story, the author disrupts the linear sequence of time to construct the desired plot, and by defeating the present time, he tries to change the calendar time to the time of the narration, and with the help of retrospect and foresight, removes the knots and gaps of the main story. In some cases, the author uses positive acceleration to convey his message, quickly, and of course, sometimes he uses constant acceleration. The predominant aspect of storytelling is based on single frequency, but because it is a Quran story, the last prominent feature of any narration is the use of frequent frequency to establish the message of the narration in the mind of the reader. He is omniscient about the angle technique of the story. He is in control of all events and characters.

Mythology, a sub-branch of semiotics as theorized by Roland Barthes, analyzes the style of sending messages and the implicit goals in the cultural codes of a text. This study adopts a descriptive-analytical approach to analyze An-Nāziʻāt, Abasa, Ash-Shams, At-Tīn surahs in order to decode the implicit goals and ideologies they contain. The story of Musa and Firaun, the story of ignoring the request of the blind seeker of knowledge, the story of the Thamūd and cutting the hamstring of the camel loved by prophet Salih (AS), and finally Mount Sinai and God’s speech with Musa (AS) are identified as the four prominent cultural codes in these surahs. It can be concluded that these surahs are imbued with moral instructions and self-realization: An-Nāziʻāt preaches avoiding pride and one's following carnal desires; Abasa urges virtue based on the request and need of people who seek the truth, not based on the personal inclinations of the preacher; Ash-Shams asks people not to follow the majority of the society and highlights individual and ideological independence of each member of the society without being influenced by others; and At-Tīn recommends visiting the nature, particularly mountains, as necessary to improve the level of human insight and perception as well as a factor for self-realization and reconsidering one’s interactions with others.

With regard to its rhetorical function, iltifāt as a literary device always seeks to understand the prominent and hidden concepts and meanings of the Qurʾān in order to find a solid connection between the meanings of the ayahs of each surah. In addition to many common points, including intentions, repetition of ayahs and syntactic structure, 'Azaaim surahs also contain remarkable iltifāt-related proportionality. Therefore, in the present descriptive-analytical study, while taking a quick look at the theoretical topics about iltifāt, the purposes of each surah and the types of iltifāt, including numerical, pronominal, and syntactical, were discussed, and their main relationship with the vertical axis of the surahs was also considered, and finally, the following results were found: numerical and pronominal iltifāt were the only types repeated regularly in these surahs. In addition,  the instances of iltifāt used in these surahs are coordinated and proportional to each other in terms of type, number and purpose, to the point that the numerical and pronominal iltifāt have uniform frequencies with four common purposes of bowing to the dignity of God and showing power, humiliating and reprimanding the disbelievers, threatening and intimidatating them, and sympathy with the Holy Prophet (PBUH) have been repeated.

Halliday's functional grammar is one of the well-known theories within functional linguistics that beyond the level of syntax cares about the context and the formation of the language of the text. It consists of three ideological, interpersonal, and textual metafuctions that make the basis of functional linguistics. Ideational metafunction which is the result of experience from the outside world, has three components of process, participants, and peripheral elements. Among these three components, process which is embodied as verb of the sentence has a central and focal role and is divided into two main and secondary categories. The present descriptive-analytical and statistical research investigated the ideational metafunction in Surah Al-Mutaffafin aiming to expose the hidden layers of the ayahs and to shed light on the concepts of the surah more deeply. The results show that the dominant process in the mentioned surah belongs to two material processes (30%) and relational processes (28%) and this finding is in harmony with the concepts of the surah. Additionally, given their material and descriptive nature, these two processes are the best tools to realize such concepts. The behavioral process (17%) is next in terms of frequency and it has been used to reflect the behavior of criminals and believers. Two verbal (13%) and mental (11%) processes, although having a lower frequency than other types of processes, play a prominent role in completing the intended meanings of the surah.

Radial network theory is one of the important theories in cognitive semantics. According to this theory, first, meaning of words (Serat, Sabil, Tariq) is discussed in order to find their central meaning; Then connecting will be examined their concepts with the development of concepts in the radial network.The radial network indicates that each word can have a different meaning related to its central meaning in different speech contexts. Semantic development is also analyzed in the relationship of coexistence, conceptual metaphor and image schemas.The present researcher tries to deal with the semantics of Quranic words (sarat, sebil, tariq) with a cognitive approach and relying on the descriptive-analytical method with the radial network theory. From this research, according to the conceptual metaphor and image schemas, it is obtained that tangible things are expressed as the origin for intangible spiritual things as the destination, so that man understands spiritual things better in the form of tangible things and uses From the radial network, it can be inferred that God, taking into account the various conditions and situations of man, puts the message in the center of attention according to the knowledge and understanding of human.

It is difficult to explain the cohesion of the ayahs of the Holy Qurʾān at the semantic level in some cases, including the 71st ayah of Surah Hūd. Van Dijk believes that in explaining the cohesion of the text, attention should be paid to the pragmatic level as well. He has presented a new model in this regard. The purpose of this article is to investigate the speech act cohesion of ayah 71 of Surah Hūd based on Van Dijk's macro-structure model in a descriptive-analytical way. This article seeks to answer the question of how the speech act cohesion of the phrase "Fazahekat Fabasharnaha" can be explained based on this model. The findings of the research showed that the macro structure of the beginning part of the surah is the speech act of giving grace to the believers and punishment to the unbelievers. The macro-speech act of the story is preparing the mental context of Prophet Ibrahim (AS) and his wife to have a child (as an example of granting grace) and preparing his mind for the punishment of people of Lūt' (as an example of the punishment of the unbelievers). As a result, based on the cohesion of speech act in the macro-structural space, the use of the letter Fa in "Fazahekat" has a semantic basis and in "Fabasharnaha" a pragmatic one. Accordinlgy, "Zahekat" is a perlocutionary act of "laa takhaf" and is not the result of good news. Since the mental context of Prophet Abraham (AS) is focused on the safety of his wife and the salvation of Lūt's people, the good news of having a child reached his wife (Fabasharnaha).