نشریه پژوهش های زبان شناختی قرآن
سال یازدهم شماره 2 (پاییز و زمستان 1401)

One of the common components of Quran recitation with linguistic and musical studies is "Axons". When it comes to phonetics and reading the texts and recitations, one of the most important propositions is "Axon". Therefore, the Holy Quran, whether as a vowel text or as a reading word- as it comes from its roots - will be related to the interdisciplinary studies of linguistics, phonetics, and music. "Axons" have a special place as a component that is considered a common element among all these sciences and their sub-branches. By knowing the basics of music and linguistic topics, and observing some components such as the positions where the "Axon" is placed on the words and Quranic expressions, "Axons" can be used in a more accurate and better way in conveying the meaning, and this is very important in conveying the divine message to the audience of the Quran; in such a way that not complying with it can cause a disruption in the meaning of the verse and distort the divine message and any transformation of the meaning that was not intended. Considering that the "Axon" has a meaning in both linguistics and music, in this research its nature is discussed in each of these sciences and findings show that if the reciter, in addition to paying attention to the meaning, the "Axons" of each word and phrase of the Quran, correctly recognizes and observes the tone of the performance, the recitation will be based on meaning and will give a better understanding of the Quranic concepts. The reason for the persistence of some recitations is due to the observance of the tone of recitation during the recitation, which has led to the connection of the internal and external rhythm (external and internal) of the words of the Qur'an and has become the reason for the survival of some recitations that do not exist or are rare in history.

The root "Kh-t-f" in the single triliteral structure has a clear meaning. Notwithstanding, its augmented triliteral form has been variously explained in verse 57 of Surah al-Qasas and 67 of Surah Ankabut by commentators of the Qur'an. Therefore, it is necessary to analyze and examine commentators` views by looking at the application of this structure among ignorant Arabs and its meaning in contemporary Arab social culture. In this regard, this study, with a descriptive-analytical method, attempts to analyze the meaning of »Takhattuf« among Qur'an commentators by exploring the common views of interpretive-historical sources and in the light of that, discover the intended meaning of this word in the era of early Islam. The result shows that the meaning of the word »Takhattuf« in these verses, as mentioned by commentators of the Qur'an, is not only related to property or soul, rather it includes both concepts. Therefore, the Quraish living in Makkah regarded both the looting of other tribes and their assault on their lives as the main reason for their lack of faith. This impression is a more realistic image of the concept of the verse since the paper result is consistent with historical, lexical, and intertextual context of Qur'anic verses on the one hand, and on the other hand, it is consistent with the special position of Quraysh among Arabs.

Attention to the context of the revelation process has been an important topic in Qur'anic studies from the time of Islam's genesis. This can be seen through many topics like the cause of revelation (Sha'ni nūzūl), the occasion of revelation ('asbābūn nūzūl), intertextuality and etc. Orality is also one of these topics that consider the Qur'an as a drama in which the prophet and his era are in an active dialogue. Hence, this theory knows the textuality of the Qur'an as a secondary component that hides the active process of revelation. The present study with a descriptive-analytical method through investigating the viewpoints of the intended theory's believers and also separating the sense and form of each lingual expression has proven the firm linkage of the orality theory and philosophical hermeneutics issues, especially in productive meaning and has critiqued its' conclusions. Finally, it seems that the inattention to the distinction between two orality's explanations and also ignoring the difference between sense and significance are two main imperfections of this theory.

The present paper is a descriptive-analytical study that has studied the word and concept of righteous and the position of righteous in the Holy Quran. The researcher seeks to answer these questions: What are the meanings of the word "righteous" in the Holy Quran? What does righteous deed mean in the Qur'an? The results of the research indicate that the word "righteous" in the Qur'an has different meanings. From the perspective of the Holy Qur'an and by examining different interpretations of commentators, it became clear that all interpretations agree on the belief that the righteous have a high position in the Qur'an. Given the goodness of nature, its value and dignity are higher than the goodness of action, and because of that, Prophet Soleiman first asked to succeed in righteous action and then asked to give his inherent goodness. in fact, he graded his requests and went from the bottom to the highest demands. Good deeds alone are not enough and joining a group of righteous people is important. Sometimes the deed is righteous, but the result is deviant and human being does not end up doing well and although the deed is righteous, there is a kind of one_ sidedness in it and human being is not willing to be with God's servants.

In the research related to religious texts, the semantic approach is of special importance. Among the schools of linguistics, the London school pays great attention to the category of meaning and considers the causes of meaning change based on the situational context and revealing the hidden angles of the text. This research tries to introduce Firth's (the founder of the London School) opinions about the combination of texture with the discourse of the text to reach the meaning with a descriptive-analytical method, and by matching it with Surah Yusuf, it reflects its histological approach to reach the meaning. Among the results of this research is that by using semantic connections in text combinations, i.e., phonetic, morphological strains, and other signifiers that are visible in the intra-linguistic context of the text of Surah Yusuf, it is possible to determine the role of the situation as an extra-linguistic context in the process of meaning formation based on the situation of the speaker and audience and the conversations of the main and secondary actors of this surah in the social environment. From this passage, it should be said that the social environment and situational context determine the appropriate semantic discourse in the text of this surah.

Imagery is one of the techniques of inventing and conveying meaning, and simile is one of the strongest forms of creating these images in the Qur'an. Although it is more difficult to understand the meaning of Qur'anic similes than simple addresses, it can be seen that this format is used abundantly in the Qur'an. To answer the reason for this, that is, God's purpose in portraying these similes, one must consider the final purpose of the revelation of the Qur'an; It means humanization in all areas of its existence. Since the understanding of these goals is based on the precise understanding of the simile used and its elements, in this research the similes are first analyzed exactly and then their goals are deduced; Based on this, this article will be a fundamental, theoretical, and exploratory research, and the research method is descriptive-analytical. In expressing the necessity of such this research, in addition to the fact that the lack of understanding of the meanings and purposes of these verses hinders the achievement of the guidance goal of the Qur'an, it should be kept in mind that the imagery of the Qur'an's similes has not been analyzed with such an attitude. Among the three areas of human beings, Quranic similes do not target human actions directly, but consider insights and tendencies (beliefs, moods, and emotions); Therefore, God's goals from these images can be listed in the creation, modification, and completion of these two areas.

Garcés’s model in the analysis of interlingual translation includes four levels: semantic-lexical, morphological-syntactic, discourse-functional, and stylistic-practical. Each of the four mentioned levels includes subcategories that provide the possibility of extensive and comprehensive analysis in interlingual translation with a combined approach. In this research, the application of the semantic-lexical level of Garcés’s model is considered, and Fouladvand’s translation of Surah An’am is selected as a research case. The research method is descriptive-analytical. The findings of the research show that Fouladvand has used strategies such as definition or explanation, cultural or functional equivalence, syntactic expansion, syntactic reduction, and translation of a specific word into a general word and a general word into a specific word in the translation of Surah An’am. The semantic-lexical level of Garcés’s model has two other subcategories: ambiguity and adaptation; Fouladvand’s translation of Surah An’am, for example, faces the challenge of creating ambiguity due to the multiple meanings of the words of the Holy Quran in the context of the verses. Adaptation means removing the cultural reference of the source language in the target language and replacing it with an unrelated reference, adaptation is an irrational strategy in interlingual translation; This strategy does not exist in Foladvand’s translation of Surah An’am.

The problem of the order and continuity of Quranic verses is one of the first problems discussed and researched by advanced scientific research of Quranic scientists. From about the third century of Hijra to the present era, Muslim scientists to answer doubts raised in this field, have entered and turned to the explanation and refinement of various theories. In the contemporary century, some Orientalists such as Neal Robinson and Michel Cuypers have dealt with the problem of the order of the Qur'an with linguistic approaches. They have created patterns in explaining the order and continuity of the Quran, especially in the long Madani surahs. Comparative analysis and explanation of these surahs are considered in this research. Finally, it is possible to introduce components such as dealing with long Madani Surahs, thematic classification of verses, Latin nomenclature, the use of similar indicators to discover the relationship between parts, focusing on the central structure and referring to intertextuality as common features of the two models. Compared to Robinson, Cuypers has made distinctions in his proposed model by focusing on issues such as the use of assonance as an indicator for the existence of a relationship between different parts of the text, the limitation of the number of parts in the lower levels, and paying attention to the micro and macro levels, as well as being more systematic and structured.

Text coherence refers to a set of connected and related sentences. Qur'anic scholars have used many structural models to prove the coherence and relationship between verses of the Qur'anic surahs and have achieved new dimensions of the order and structure of the surahs. In this regard, a process named "Semantic Circles" has been designed, which can be a practical method to understand how the verses of a surah are connected. In this process, first, the content of each surah is divided into several semantic circles based on the topic, purpose, structure, and homogenous context; Then the logical connection between these semantic circles is examined. This essay, with a descriptive and analytical approach, applied the process of semantic rings to Surah Dhariyat to find an answer to the question of how the application of the process of Semantic Circles leads to the discovery of the textual coherence of Surah Dhariyat. The result is that the content of the answer to the oath, which expresses the sure fulfillment of God's promises, is placed as the central circle of the Surah and the rest of the circles are arranged in line with its proof and credibility. To ensure the fulfillment of His promises, God has invited man to think about earthly, heavenly, and spiritual signs.

To understand the meaning of the metaphor, various theories have been proposed by linguists and semantic experts, including substitution, comparative theories, etc. In this regard, the comparative perspective is more inclusive than other theories, which was also common among traditional linguists. Hence, it is important to investigate the effects of this theory on the understanding of metaphoric meanings in the Quran, especially the Jar letters. This indicates which groups of translators have applied this method to translate the metaphoric meanings and whether or not they have constantly used this style in their translations. Generally, this research is a significant move to recognize the stylistics of translating the Quran’s metaphoric meanings. No research has ever been undertaken to examine this approach so far. Based on the findings, none of the translators have systematically used this method; rather, they have used the methodologies optionally.