نشریه پژوهش های زبان شناختی قرآن
سال چهاردهم شماره 1 (Spring-Summer 2025)

One of the new theories of linguistics, which can be used to analyze different types of texts, is Halliday's role-oriented order. Using this model to study Quranic surahs can introduce the audience to new meanings and implicit and hidden meanings in Quranic verses. For this purpose, the upcoming research will investigate, evaluate, and analyze all kinds of current processes in Surah Maryam using the descriptive and analytical method, and within the framework of Halliday's systematic role-oriented order. The most important results of the research indicate that the stylistic variety caused by the use of different processes has removed stillness, uniformity, and uniformity from the Surah text and has caused its dynamism and mobility. Material processes have the highest frequency in the text of the Surah and have been removed from the abstract space and perspective. The most important actor in material processes is God Almighty, whose prominent presence in the Surah indicates the importance of his name and memory and the importance of the deeds and actions that He performs. The high frequency of descriptive relational processes has increased the descriptive aspect of the text. Verbal processes are also used in different ways in Surah Maryam and have moved the action of the story in a specific direction or directions. To express the inner experiences of the characters used in the Surah, God Almighty has meaningfully used the mental processes that express their feelings and emotions.

Considering the importance of the text and its elasticity between the author and the reader, the intentionality of the text helps the reader and the commentator to have a better understanding of the intentionality of the text in the opinions of Tabatabai and Hersh and its effect on the objectification of meaning in human texts and the text of the Qur'an. This research has been conducted to analyze the intentionality of meaning in the comparative analysis of the views of Allameh Tabatabai and Hersh. In this article, the method of content analysis with a descriptive-analytical approach has been used, so that after collecting information about the intentionality of meaning, we can reach the concept that Tabatabai, influenced by Islamic and Usuli commentators, believes in the intentionality of the text. Along with him, Hersh, unlike some hermeneutics who consider the reader as the center of understanding the text and interpretation, accepted the intentionalism of meaning with the premise that even words are subject to the intention of the text. The findings of the research indicate that by referring to the semantic meaning, the word can be considered as one of Tabatabai's sources of interpretation in the interpretation of the text of the Quran. However, unlike Tabatabai, Hersh ignores the conventional meaning of the words in the text. He considers the meaning of the words to be derived from the author's intention, so he can not explain and justify the words linguistically. As a result, there is a close relationship between the linguistic meaning of the text and the intended meaning of the author, which in a back-and-forth movement can guide the commentator to the original and intended meaning of the text of the Qur'an, and under that, lead the community of interpretation from interpretive confusion to interpretive consensus.

The application of new theories of linguistics in the field of understanding the revelations can be a deep, scientific, and accurate look to understand the divine concepts. Metaphor is a concept of new theories in cognitive linguistics that shows that permission is a basic part of human thinking. Without metaphor, it is not possible to understand many phenomena and abstract concepts. A special type of ontological (existential) conceptual metaphor is the personification and anthropomorphism of ideas, objects, and non-human beings, which can greatly help in understanding these phenomena and high concepts in the Holy Quran. The studies conducted show that Quranic concepts such as "right" have been conceptualized as human beings and have moved from their original focus, the unseen world, and appeared before humans in this world. This anthropomorphism of the right and its description of human attributes leads us to the real and tangible existence of an abstract and spiritual concept. Among other phenomena and objects and beings that are depicted in the metaphor of "anthropomorphism" in the Holy Qur'an, we can mention the presence and nobles of death in front of a person, the movement of the night, and the breathing of the morning, the rebelliousness of water and the silence of anger.

Surface structure and deep structure are topics of linguistics science. Noam Chomsky was the first person to propose the theory of generative-transformational grammar. He interpreted objective sentences as surface structures and those hidden behind them as deep structures. Translation of surface layers and paying attention to the circuit face approach prevents the translator from reflecting on the deep layers of meaning. Based on this, in the present article, the authors have analyzed the following translations, Foladvand, Khorramshahi, Mojtabavi, and Meshkini, through a text-based approach and have analyzed each of them. This article will make translators familiar with the issue of deep meaning, especially in religious texts so that the audience can establish a better relationship with that work. The results of this research show that the mentioned translators whose translations are semantic have paid attention to the surface layers of the meaning in the translation of the most-used verses of this holy book only, and this has prevented them from dealing with the hidden meaning of the phrases.

One of the changes and transformations that have occurred in the intervals between Quranic verses, which is prevalent in the Quran, is the alteration of these intervals through omitting words or phrases. Given the significance and central role of this stylistic device in the structure of Quranic verses, this article, using a descriptive-analytical approach, re-examines the perspectives of scholars on this device and their analysis and viewpoints regarding the purposes of omission in these intervals. The aim is to gain a clear understanding of the methods employed by Muslim scholars to discover the reasons behind omissions in these intervals and the resulting outcomes, as well as to identify the strengths and weaknesses of these methods and create a foundation for the utilization of contemporary approaches to address existing shortcomings. Studies conducted by scholars, in terms of their perspectives and the reasons they have provided for omissions in intervals, can be categorized into five groups: literary perspective, aesthetic approach, semantic perspective, the equivalence of meaning and linguistic beauty, and phonological studies. Since the Quran, as the word of God, can accommodate multiple interpretations for a specific instance, most of the reasons presented by scholars, along with modern linguistic methods and approaches, can be used to uncover the semantic and linguistic layers of verses where omissions have occurred.

Due to their linguistic and semantic complexities, some verses of the Qur'an have always been a subject of reflection for Islamic scholars, who have offered various interpretations. The diversity of opinions among commentators on the grammatical challenges of certain Qur'anic words has provided a basis for Western researchers to focus their studies on these difficulties, particularly in recent centuries. John Burton is one of the Orientalist Qur'an scholars who, in an article titled "Linguistic Errors in the Qur'an" considers some of the challenging words in the Qur'an to be linguistic errors made by the Prophet. He dismisses reports attributing the grammatical difficulties of certain verses—such as verses 177 of Surah Al-Baqarah, 162 of Surah An-Nisa, 69 of Surah Al-Ma'idah, and 64 of Surah Taha—to the mistakes of the scribes of revelation, and instead assigns these so-called linguistic errors to the Prophet Muhammad (PBUH). This article aims to examine John Burton's approach both in terms of content and structure, using a descriptive-analytical method, and to ultimately highlight that his perspective arises from a lack of attention to the historical development of linguistic sciences after the compilation of the Qur'an and disregard for the sources of Qur'anic readings and the views of grammarians.