نشریه پژوهش های زبان شناختی قرآن
سال سیزدهم شماره 1 (Spring-Summer 2024)

Religion plays an influential role in forming the structure of emotions and it intends to organize its entire structure. The intersection of religion and the cognitive structure of emotions is where discussions about moral values come into play. The existence of emotions is primarily perceived as involuntary and, with this description, it cannot be evaluated. However, the will of human is highlighted in the religion`s value system and the quality of emotional experience is somehow dependent on the will and possibility of choice, and thus it can be valued. This study aims to examine the relationship between the religious value pattern (the Quran) and the cognitive structure of emotions. The research method is descriptive-analytical and the analysis method is in the framework of cognitive theory. The analysis of data in various cases demonstrates a unilateral presentation of religious data in the conceptual structure of emotions regardless of time, place, culture, and individuality; the religious value pattern differs from the cognitive pattern of emotions, which typically includes cause, existence, control, loss of control, and reaction. The structure of religion tends to maintain its patterns in a transtemporal-spatial form. Emotions in the religious model are different from those in this world. According to the religious pattern, emotional concepts studied within established causes are attributed value; furthermore, the behavior and quality of emotional experience by religious individuals are somewhat predictable.

Lexical polysemy is one of the most important topics that can be proposed in semantic studies in the field of linguistics. In linguistic studies regarding the meanings of words, we are always faced with concepts that are affected by the units and elements that accompany them. This influence is so much the semantic analysis of the word without considering the relationship between these elements is impossible. Focusing on the context and structure of the sentence after the etymology and historical course of a word proves its multiple meanings well. Achieving an accurate interpretation of the Holy Quran, which is one of the major goals of Quranic research, depends on the accurate understanding of the words of the Holy Quran. This research is focused on multiple meanings of Tughyan (Insurrection) in the Holy Quran, to find out its exact meaning. The course of meaning of this word in the verses of the holy Quran has been reviewed with its multiple aspects in relation to the central core of meaning and most importantly the influence of the accompanying units of the word Tughyan by referring to the interpreted versions of the holy Quran has been reviewed. This research shows that the word Tughyan is one of the words with multiple meanings in the Holy Quran, which has many aspects such as misguidance, cruelty, disbelief, rebellion and disobedience, arrogance and deities other than God, and all these meanings have a conceptual connection with the main core of the meaning.

The word "Ḥukm" has been used 30 times in the Holy Quran. Despite the frequent use of this word and its other derivatives in the Holy Quran which exhibit both clear and obscure semantic differences, lexicographers and authors of wujuh-wa-naẓāʼir have reported very general and restricted meanings for it. In this survey, we have explored its syntagmatic and contextual usages in the Holy Quran as well as its cognates in the Semitic languages and presented some of its meanings ignored by others. We have concluded that in addition to 'adjudication' which is the most used and certain meaning of this word in the Quran, the meanings 'the faculty of sound judgment', 'decree and ordinance', 'mission and responsibility', and possibly 'government' are among the other meanings of this word in the Holy Quran. The application of this last meaning, which we have seen its spread in classical and contemporary Arabic, seems to be restricted and uncertain in the Holy Quran and its main signifier in the Quran is the term "Mulk" and its derivatives.

In the linguistics and semantics of the words of a text, it is important to analyze a set of words with the same meaning that are in a "semantic field" of that text. This linguistic approach, in better identification of a purposeful text such as the Holy Quran, is effective as the best example of rhetorical text and the most expensive literary text; Because the Qur'an has a frequency of words that are semantically convergent and related to each other and are in the same field of meaning. Undoubtedly, with different methods and approaches, including semantics, it is possible to understand some of the symbolic aspects of these words and the rhetoric of the Qur'an. Based on this, in the following research, with analytical-descriptive method, the words included in the field of meaning (mediational field) of extraction and the semantic relations between them have been examined and explained, and it has been found that: words that despite the difference in words in the field of meaning, describe the resurrection, are compatible with the name of this surah and its opening verses. Also, different words that are based on the relation of opposition (contradiction) in the same field of meaning, have a common meaning in describing the event of Qiyamah.

Verse 4 of Surah Balad refers to how man was created: "We did create man in the "Kabad"." An accurate understanding of this verse requires a precise decipherment of the word "Kabad". Most later translators and commentators have translated the word as "suffering and hardship" and the verse as follows: "God created man in suffering and hardship." Accordingly, the meaning of the verse is that man in life has to endure many hardships and sufferings. Now the question arises as to whether this negative view of human creation does not cause him to despair in life. Does this concept correspond to verses such as "We created man in the best calendar" and basically to the mercy and wisdom of God? These questions reinforced the hypothesis of another meaning of the word "Kabad" and another understanding of the verse. Therefore, in the present study, we studied the semantics of the word "Kabad" based on dictionaries, old and new interpretations, the narrations of the Infallibles (AS), and the historical study of this word in Hebrew and religious texts of the Torah and the Bible. Using contextual and structural methods and referring to interpretive and narrative documents and thematic study of verses related to human creation, it became clear that the main meaning of the word "Kabad" is stability, balance, and consistency. Therefore, the verse refers to human creation in "proportion and balance and consistency", and by combining the meanings of the word "Kabad", a new understanding of the verse about the creation of man can be achieved.

Defamiliarization is one of the methods of highlighting in a literary work, which can be called a departure from the usual and standard language. The use of this scientific-literary method leads to the beauty and dynamics of speech and makes the listener and reader of the text pay special attention to it. On the other hand, the syntactic guarantee is that a verb implies the meaning of another verb using an unusual preposition. A verb has two meanings, that is, the verb has one meaning and its unusual preposition gives another meaning to the verb. This article tries to examine the syntactic guarantees used in the verses of the Qur'an from the perspective of defamiliarization and reveal the extent of the Qur'an's attention to the use of language facilities and methods of beautifying the words of the Qur'an. The method of this research is descriptive-analytical and it aims to compare the syntactic Taḍmīn(implication of meaning) used in the Qur'an with the theory of formalists in some verses of the Holy Qur'an. This article examines the effect of syntactic Taḍmīn in understanding the meanings of Quranic words by using literary, syntactic, lexical and commentary books, and expresses the syntactic difficulties of the verses by using the industry of Taḍmīn and its effect in better understanding the meanings of the Qur'an, and tries to investigate the meaning of syntactic Taḍmīn of verbs in Quranic verses.

Coherence and integration make a text attractive and beautiful. The present research has evaluated Surah Qalam based on the coherence theory of "Michael Halliday and Ruqieh Hasan's complementary theory" with a descriptive-analytical method and has presented the number of coherence components. The results of the research show that there are 375 cohesion factors in Surah Qalam, such as lexical, grammatical, and conjunction. Among the factors of cohesion, "lexical cohesion" is used in 179 cases, of which 142 cases are related to repetition and 37 cases to conjunction, and there are 140 cases of "grammatical cohesion" in this surah, of which 136 cases are related to Referrals and 4 items are reserved for deletion. There are 56 connectives in this surah, 15 of which are related to additional connection, 13 to causal connection, 14 to temporal connection, and 14 to unexpected connection. Among this category of coherence, repetition and reference respectively have the highest percentage of coherence. Other cases of cohesion, in the order of the amount used in this surah, are the observance of an example, additional connection, temporal connection and comparison, causal connection, grammatical conjunction, contrast, and omission.

Derivatives of the word "astonishment" are among the most used words in Islamic education. The semantic gap of the word "astonishment" in previous research has caused the author to evaluate and compare the semantic nuances of this word compared to similar words. Therefore, first, the literal meaning of this word has been surveyed and then it has been investigated among the words of the semantic field of "wandering". At this stage, by placing astonishment in the focal point of this field, some words that have the most common semantic components of astonishment in the Holy Quran have been introduced and compared with the word astonishment; Words such as "Yublesu", "Fabuhet", "Muzabzabin", "Yammahun", "Yatihun", "Miriyah", "Yahimon", "Yatraddadun". From the comparison of the words, it is clear that astonishment, unlike the word Ablas, lacks the component of despair in finding a way, and also that "Muzabzabeen" has a meaning that contains the meaning of wandering that occurs on purpose and is specific to hypocrites. The implied meaning of "yatihun" includes a simile to wandering in the desert. The word "Miriyah" expresses the root of wandering in doubt, and the word "Ham" tells about the confusion resulting from love. While the words of wonder and movement are absolute concerning these components.

Understanding the meaning of self-oppression requires a psychological explanation of the dual identity in human beings, one of them oppresses and it is satisfied with it, and the other is oppressed which is dissatisfied with it. The association of this duality in the existence of a human being has faced problems for non-Muslim Quran scholars. To solve the problem, Izutsu has referred to the meaning of "self-oppression" as "oppression of God" and George Hourani has interpreted the meaning of cruelty to self as mistakes and self-harm and has understood the verses of the Qur'an in this meaning. Both views are contrary to the appearance of the Qur'anic verses and the views of Islamic thinkers. In the Holy Qur'an, cruelty to self is known independently of cruelty to God. The Qur'anic verses have also informed about two types of soul in human existence, which expresses the dual identity of man. Inspired by the Qur'anic verses, Islamic thinkers have pointed out the meaning of this dual identity and the inner conflict of man and have provided a rational explanation of the dual identity in human existence. By proving the dual identity in human existence, man's cruelty to himself becomes understandable without the need for reference or interpretation, and the challenge of orientalists is answered.

The issue of the various uses of Arabic particles in the Quran is one of the most influential aspects affecting the meaning, interpretation, and translation of the divine speech. Despite its importance, one of the aspects that researchers in the field of translation have paid less attention to is the diversity of the word "إن" in verse 46 of the blessed Surah Ibrahim. This word, along with several other words in the same verse, can be read in different recitations and grammatical structures, which naturally leads to differences in meaning and translation in each recitation and grammatical form. This research aims to firstly determine the predominant view in terms of context and semantic coherence in the semantic network of the Quran by studying the various grammatical structures of "إن" in this verse, and secondly, to identify which grammatical form Persian language translators have chosen over the years and for what reasons. The findings of this study indicate that translators are generally divided into two categories when encountering this verse: the first group considers "إن" as a causal conjunction and translates it as past tense, or they consider "إن" as a conditional conjunction and convey the meaning of "کان" as obligatory. Some within this group have also interpreted "إن" as an emphatic abbreviation of the heavy particle. On the other hand, the second group has translated "إن" as a negation and believe that not only has God not mocked the disbelievers in a position of greatness, but has also ridiculed them; this second meaning is more consistent with the Quranic context.