فصلنامه پژوهش های ادبی - قرآنی
سال دوم شماره 4 (پیاپی 8، زمستان 1393)

This research examines the semantics of liqa'' Allah (meeting God) which is a mystical term in the Holy Quran. To this end، initially، we explicated the literal semantics of this word، as the main prerequisite in philology، then interpreted the related verses in the Qura''nic context and register based on the structure of surahs and verses and finally we clarified the proper meaning of the Qur''anic liqa'' Allah. We reached this conclusion that the term has been interpreted to have different meanings such as spiritual presence and inner intuition of God، the Glorious، divine reward and punishment، and meeting angels. All these meanings are appropriate in their positions، but according to the divine wisdom in the creation، it was concluded that the most suitable one is spiritual presence or inner intuition of God، which is believers-specific.

The divine loan is a profound and worthwhile topic that requires an in-depth، interdisciplinary and broad study. The studies carried out in this area are not considerable، however. Facts about and samples of the Divine Loan has been cited in exegetic and mystical texts. The divine loan is a profound and worthwhile topic that requires an in-depth، interdisciplinary and broad study. The studies carried out in this area are not considerable، however. Facts about and samples of the Divine Loan has been cited in exegetic and mystical texts. In the Shiite exegetic texts، seeing Divine Loan as «the guardianship (velayat) and the core of the religion» has high popularity while the Sunni interpretations emphasize «religious practices». In the mystical texts based on the method of interpretation، the loan has found meanings like «love، knowledge، religious practices and guardianship». In most such exegetic or mystical texts there is an emphasis on mentioning the samples and examples but occasionally they have addressed some pertinent issues such as accepting the Divine Loan by the mankind، refusing it by others. Therefore، in this article، using scriptural citations and rational arguments، we have tried to explain and analyse the truth of the Loan، the mystery of the divine offer، the reason why mankind accepted it and why others refused to do so، in order to study Rumi''s view in this regard.

Uslub al-Hakim is one of the aesthetic elements in literature، based on which the author finds judicious and sage ways to convey what he/she intends under the requirements of context and situation. Although the literal element is also found in al-Badi'' and al- Istifham، it majorly adds to discourse rhetoric and proves the speaker''s eloquence when it is used in semantics and in instances of discourse breaching formal requirements. Employing this artistic technique in the Qur''anic language، which is known for its rhetoric، and its rhetorical feature is one of its linguistics miracles indicates the significate of this problem. The present study is an attempt to prove the rhetoric of the Holy Qur''an through analyzing this device to depict the beauty and part of the aspects of the miracle of the Holy Quran and to deepen the understanding of the divine words by means of expressing mysteries and rhetorical intentions of God. To this end، the study was carried out using an analytical-descriptive method and by giving instances of using the technique، in the middle 10 ajzā of the Holy Qur''an، with statistical representations. Showing the frequency of the technique intended to prove its effectiveness in expressing and picturing the rhetoric of the book and categorizing the technique into the four mentioned dimensions is one of most important characteristics of the present study. Among the reasons for using Uslub al-Hakim has been to counter the opponents of the Prophet (PBUH) who were rejecting the Prophet’s call by giving pretexts to accept the Godhood of the Sublime God and the mission of Prophet Muhammad (PBUH).

Having a variety of performative functions in the language، questions are one of the most effective tools affecting the audience، and creating external acts. Regarding the special importance of questions in influencing and the rhetoric of speech، case studies of the speech acts of questions in the Holy Qur''an، and explicating their performative function in the influence and eloquence of the Qur''an is one of the necessities in the field of rhetoric and Qura''nic studies. To explain some other aspects of the rhetoric of questions in the Qur''an، in this article، based on speech act theory، we study the performative functions of questions in the Qur''an. To achieve better results، surah «Al-Mu’minoon» has been selected as the corpus. The results of this research show the purposeful and dynamic functions of the language of the Qur''an in the realm of speech acts. On the other hand، due to the fact that speech act theory is founded on «natural language» and its function in human societies، some principles of this theory are contrary to features of the inspirational language of the Qur''an and other scriptures. Thus، in the study of verses of the Holy Quran using speech act theory، this needs to be taken into account.

Semantics studies the meanings of different symbols. One part of semantics used in the analysis of Qur''anic verses is cognitive semantics. Cognitive semantics is divided into different branches and one of them is image schemas that help in better understanding of the Qur''an. This article with a Qur''anic perspective uses an analytical- descriptive method to study the conceptual designs of cognitive semantics in Qur''anic words، and concludes in the end that: God has made use of several methods for expressing Qur''anic verses so that His intended meanings are conveyed to humans more clearly and comfortably and hence humans do not claim understandability as an excuse to avoid the Qur''an and Islamic teachings. One of these methods is the conceptual designs by which God portrays the implications of the Qur''anic verses for the creatures. The image schemas of cognitive semantics are in three general types: spatial، transformational، and force.

Mersad-al-Ebad is considered one of the great works in Persian prose in the 7th century، when Persian literature was at its peak in terms of being influenced by the Qur''an، hadith and Arabic literature. Artistically using Qur''anic verses، Prophet Muhammad''s Hadith and based on the three stages of shariat، tariqah and ḥaqīqah (ultimate truth)، the author of this book has been able to depict the spiritual journeying and wayfaring. In this article، the effects of the Qur''an on Mersad-al-Ebad has been studied. The results show that Najmeddin Razi while protecting Sufi leaders’s tradition in using the Qur''an and hadith، innovatively applied the Qur''anic verses in Mersad-al-Ebad''s structure as well as its content. His use of words and the texts of verses range from a single word to a full paragraph. In the outer structure or the compilation structure، Razi used Qur''anic words and verses for the selection procedure and the names of chapters and sections. In the inner part and the content، he has used verses and their translation، for different purposes such as documentation، summoning، paraphrase and interpretation، has embarked on words combination and imagery and has created various rhetorical devices. And he and integration and depiction and crated various kind of rhetorical devices.

The story of Sheikh Sanan in The Conference of the Birds (Manṭiq-uṭ-Ṭayr) by Attar is somehow influenced by the story of the prophet Moses and the prophet Khidr (PBUT) narrated in the Qur''an. Because of this، both stories have prepared the basis for different interpretations and readings for the men of though and knowledge. Two essential elements of intertextuality- first introduced by Julia Kristeva in France- that is، non-independence of the text and language dialogism can be traced in Sheikh Sanan Story while only dialogism can be looked for in the story of the prophet Moses and the prophet Khidr (PBUT). In both stories apparently surprising and unreasonable acts are performed by pir and murshid that may be termed «behavioral shathiyat» although Qur''anic stories are absolutely free from this as they are heavenly and without falsehood، fiction and myth. Is it necessity to unconditionally follow pir based on the story of the prophet Moses and the prophet Khidr (PBUT)? Or based on Sheikh Sanan Story sometimes it isn’t necessity? What relationship exists between Sufis'' shathiyat Mutashabihat of the Qur''an? The author tries to discuss and delve into these two stories on the basis of theory of intertextuality.