فصلنامه پژوهش های ادبی - قرآنی
سال پنجم شماره 2 (پیاپی 18، تابستان 1396)

There is a close relationship between each society's language structures one the hand and its cognitive, intellectual and cultural patterns on the other so that it can be said in many cultures language plays the main role in recognizing cultural issues. In fact in such cultures without knowing language one fails to know cultures. This kind of research into the construction and texture of the text aiming at recognizing linguistic and social culture is somehow new.
Formalism is a school of literary criticism that contrary to the other schools does not pay attention to historical, political, sociological, and psychological views in its attempt to understand the meaning of the text. However, this not means that the language and the text have no relation to the socioculture of the text but (in other words) this kind of review and criticism of the text is another manifestation of valuing the text's socioculture, because Formalism believes that the main and high purpose of the text is directing the society and its culture. This belief can be seen in line with the formation approach in the theories of sociology and political sciences.
This present article, based on this approach (Formalistic and formation) reviews Surah Al-Kawthar and according to an analysis of linguistics categories attempts to create this Surah's semantic centrality, because this study sees text as the main aspect of the Islamic culture. At the end of the study it is shown that according to Formalistic and formation approach, the main aspect of Surah Al-Kawthar is the Prophet's continued generation.

Throughput history no text or book like the Quran has ever received the attention of human societies nor has been translated, explained and interpreted. A glimpse of Quranic translations reveals extensive disparity among them. Muslims all over the world have the same Quran with the same text, but they see hundreds of Quranic translations with different contents. Analyzing the causes and grounds of difference in Quranic translations leads us to two major extratextual and intratextual factors. Intratextual factors mean those factors arising from essential and intratextual properties of the Holy Quran, which cause dissimilarity and diversity of Quranic translations. Factors like Mutashabihat, different metaphors such as the application of injunctive sentences meaning as predicative sentences, mentioning an object with its former name, and also different kinds of mujmalat in the Quran like homonyms, the possibility of referring a pronoun to multiple antecedents, the possibility of conjunction or Istinaf in "waw". The impacts of such factors on the dissimilarity of Quran translations arising from its internal properties are unavoidable. Extratextual factors, however, are largely controllable and limitable. In this regard, Quranic translations can be coalesced and prevent content disparity. In addition to classifying internal and external factors of this dissimilarity and their contexts, this paper merely discusses intratextual factors of dissimilarity of Quranic translations due to the discussion extent.

Gérard Genette is one of the most influential figures in the field of intertextuality whose theories have received much attention. He expanded Kristeva's scope of studies and tried to systematically study all relations a text can have with other texts. Based on the theory of intertextuality that discusses the relationships between texts and the impact of preceding texts on later texts, no text is self-sufficient and is therefore in one way or another related to its previous texts. Genette's transtextuality (his preferred term for intertextuality) sees textual relations within the five types of intertextuality, paratextuality, metatextuality, architextuality and hypertextuality. With no doubt every poet, scholar or Muslim influenced by Islam and religious books, tries to mingle with his poems and speech, words and phrases from the Quranic ayahs and traditions of Ahl al-Bayt. One of these poets is Sanai Ghaznavi whose greatness in poetry and exalted position in mysticism is acknowledged by most literary scholars. Although the true meaning of the divine ayahs is revealed through Imam's exegeses, Sanai gave an educational tone to his Quranic poems by his knowledge of some of those interpretations. This study attempted to examine Sanai's works in light of intertextuality so that we can eventually unveil the strong bond between Sanai's works and Quranic arguments and portray the Quranic concepts used in the works of this poet.

The present article examining “interrogation” and its secondary meanings in Arabic and Persian rhetoric found that there are repeated results and even examples given in these works. After summing up and removing repetitive cases, we concluded that secondary meanings of interrogation in Arabic rhetorical books are common in 35 cases and in 32 cases in Persian rhetorical books.
This is while through studying Persian poetry and literature we can come across cases that cannot be categorized in any of the categories mentioned in Arabic and Persian works hence require being assigned a new category. Among them, Hafez has achieved different results through the blessing of Holy Quran. In other words, mastering the rhetorical methods of the Holy Quran and inspired by its question-making techniques, Hafez was able to use his questions in meanings and titles that have not been previously applied in other rhetorical books and Persian literature. Therefore, based on his sonnets, we can add to the number of secondary meanings of interrogation and finally considering the method of scientific entitling, we can offer new titles and define them. In the present research, we studied sonnets of Hafez and found 615 questions, 4 of which have been used in real meanings. We classified other questions in 59 titles and in order to explicate and compare Hafez's question-making techniques with the Qurans, in each title we mentioned one Quranic ayah and one couplet from Hafez.

Muslim scholars have from far past paid attention to key exegetical role of "semantic overlap" and "lexical overlap" in interpreting religious scriptures. With the emergence of modern semantics, linguists have had a similar concern labeled with terms "polysemy" and "homonymy" and this made them to introduce more reliable methods to make distinctions between these classifications relying on diachronic historical studies of changes of lexicons. Applying these new linguistic methods, the present study made an attempt to analyze the polysemy of the roots "/r//b//v/" and "/r//b//w/" in the Holy Quran, and discuss mergers and splits of the roots. Presenting linguistic evidence, this study could reveal mergers in the lexicons derived from these roots, ignored by previous scholars. Furthermore, based on the same evidence, some semantic relations proposed in the past were questioned as a result of this research.

The meaning of metaphorical images hold a significant place within semantic and translation discussions, more visible in the translations of scriptures like the Holy Quran. One of the models of translation of metaphorical images within modern Translation Studies is Peter Newmark's model that emphasizes the translatability of metaphors. Newmark introduces seven strategies for translating metaphors relying on which, metaphorical images can be transferred to the target language. The present critical descriptive-analytical study in light of Newmark's theory analyzed translation methods of metaphorical images of the Judgment Day's scenes in the Quran and besides explicating the translation methods of metaphorical expressions, evaluated five Persian translations of the last two ajza' of the Quran. To this end, 56 metaphorical images of the scenes of the Judgment Day were compared with 280 equivalents of them. The results indicate that out of the seven methods Newmark proposes, Elahi Ghomshei employed five, Rezaie Esfahani and Fouladvand used four and Ayati and Moezzi used three methods. The dominant translation approach is literal translation and this shows that translators instead of an explicit transfer of meanings have tried to recreate the metaphors in the target language. Among the translation methods, Ayati, Moezzi and Fouladvand mostly used literal translation while Elahi Ghomsheir employed semantic translation and Rezaie's method was literal translation with commentary.

This study examined order in the meanings of Quranic verbs and derivatives with common Fa’ letter. The main objective was to discover order in the meaning of the Quranic words and to say that order, in addition to Quranic verbs and derivatives with common Fa’ letter, exists in their meanings and that a significant percentage of them mean the same (to open and to separate). In other words, this study examined to what extent the Quranic verbs and derivatives with common starting Fa’ letter mean "to open" and "to separate", signifying the Quranic order. To find answer to this question, several dictionaries were checked and all verbs and derivatives in the Quran that begin with the letter Fa’ were extracted along with their meanings, and in each the intended meaning were analyzed. In this regard, all the verbs and derivatives, repeated or not, were considered regarding weighted average. In the end, it turned out that 38 percent of the verbs with no repetition and 57 percent of the repeated verbs meant "to open". Furthermore, 54.6 percent of Quranic derivatives whose roots begin with the letter Fa’ has the meaning mentioned. This study showed that Quranic order exists among the meanings of Quranic ayahs and words besides ayahs and words themselves.