نشریه پژوهش های زبان شناختی قرآن
سال دوازدهم شماره 1 (بهار و تابستان 1402)

Sign-semantics is one of new sciences in modern linguistics, which has caused a fundamental change in constructionist semiotics of the 20th century. One of the research linguists in this field, named Algiers Grimas, has introduced additional and new models for analyzing the semantics of discourse in the contemporary world. The semiotic square model is the first analytical model introduced by Grimas in discourse semantics. In this article, using the available data, while introducing this model, the extent of the use of the semiotic square in the interpretation of the Qur'an is investigated. Based on obtained results, the formation of a semiotic square through the discovery of contrasting relationships in a verse or a surah or finding content from the entire Quran is not only possible, but also causes the creation of a wide semantic network in finding thematic meaning in the Quran; But using this pattern is not enough to reach deeper layers of meaning and discover the hidden meanings of the text, because the performance of this pattern only reveals the conflicting relationships within the text, and to discover the deeper layers of meaning, we will need other interpretation tools, such as paying attention to the context, finding meaning through hadiths, taking help from other verses of the Qur'an, and investigating relationships of coexistence and succession in verses.

Examining and pondering the meaning of verse 31 of Surah Hajj shows that most of the commentators and translators have a superficial and elementary understanding of the simile words in the verse. This means that a polytheist is imagined as someone who fell from the sky and in the middle of the way, birds of prey snatch him. The present research, using the method of analyzing the components of words and paying attention to the literature and culture of the Jahili period, as well as using the context of the verses, aims to analyze more precisely the parable in the mentioned verse so that the desired message of the Holy Qur'an is conveyed to the audience in a favorable way. The semantics of the words used in the simile, such as "Kharr", "Al-Samaa", "Takhattuf", "Al-Tayr" and "Tahvi", show that despite the fact that many commentators and translators have considered the simile in the verse to be a reasonable comparison to the perceptible and have presented the image of the fall of polytheist man into the abyss of destruction and annihilation; But the concept of "jumping from a height" can also be taken from it, that eventually means he, without being buried with respect, becomes food for scavengers and his rotten bones are scattered by the wind which is relevant to the understanding of Quranic propositions. In this sense, the word "Kharr" is associated not with the meaning of "being thrown", but with the expression of "falling", and the word "Al-Sama" is also included in the concept of "height" and "superior space". Also, according to the literature of the Jahili era, the word "Al-Tahir" refers to scavengers who feed on the dead bodies, and "Al-Rih" is also used in its original meaning, i.e. "winds".

The structuralist theory of literary texts is a comprehensive look at a phenomenon and a work that reveals the relationship between word and meaning in all its dimensions. To examine the structure of a literary work, not only the meaning can be paid attention to, but also how the meaning is rendered is also considered, so that in the end, a general evaluation of the subject of the literary text can be made. Undoubtedly, the application of such theories to the Holy Qur'an makes its luminous verses even more prosperous. The present paper intends to study the structuralist theory about Surah Al-Inshiqaq at different phonetic, lexical, syntactic, and rhetorical levels with a descriptive-analytical method and to show the formal and semantic coherence of this Surah as much as possible. The results of the research indicate that the components of the linguistic structure of Surah Al-Inshiqaq are in the direction of complete coherence, about the topic of the Surah, which describes the initial events of the Day of Judgment and the state of the people in it. For example, the linguistic structure of the first verses, with short sections and striking rhythms, is completely consistent with the great and terrifying content of the Day of Judgment. The linguistic elements of its final verses, with longer sections and softer rhythms, are arranged in such a way that they perfectly correspond to its constructive and life-giving content.

The word Imlaq is introduced in only two verses of the Qur'an as one of the reasons for infanticide. The application of the etymology method can be helpful to reach the semantic core of the word Imlaq and to receive the message of the Quranic verses. The root of "Malaq" in the Arabic language has four meanings similar to other Semitic languages; First, intense friendship and love, second, the meaning of loving leading to poverty, which can be said that the fame of the meaning of Imlaq to poverty is derived from the second meaning. The third and fourth meanings indicate the desire to leave and straighten, respectively, and are the result of entering the meanings of similar roots such as malakh and malas to the root of malaq. Imlaq in the Tigrinya language means a false god, which in other Semitic languages such as Hebrew, Akkadian, and South Arabic has become "amlak" meaning goddess and king. Amlak is derived from the name of a false god named "Malcum", "Molek" or "molukh" in the Bible, which was worshiped in many ancient civilizations, and young children were sacrificed to it. Therefore, the semantic core of Imlaq was formed from the root of Malaq, which means extreme friendship and affection resulting from the worship of the idol of Imlaq, and gradually evolved into the meaning of poverty.

Quran is a religious and educational book that has a special linguistic and structural geometry. "Tales" are one of the most important main mechanisms of the structure of the Qur'an. The Almighty God has used "Tales" to call mankind for the good and benefit of the community. The question is, what is the function of the Tales in the structure of the Quran? The presupposition is that Quranic Tales with their narrative properties can reinforce the receptivity of religious, moral, and social teachings, and by turning "individual story" into "plural story", they can facilitate the acceptance of the "cooperation" discourse. These tales exaggerate the persuasiveness of the words and finally make the message necessary and urgent. They facilitate the creation and description of the Qur'anic meaning and message. Qur'anic tales create collectivity and a common and universal worldview, and by creating different narrators and multiple viewpoints, they adjust the grammatical and impressive nature of language. They emphasize good and public benefit. Most importantly, Quranic tales can shape the process of cognitive development and identity-building of the audience. In this paper, with the method of content description and analysis, an attempt is made to qualitatively and functionally evaluate the role of tales in the structure of the Holy Quran.

There are new theories in pragmatics, which deal with the study of the meaning in the context. One of these theories is George Yule's theory of presuppositions (2000), which proposes several types of presuppositions-based linguistic patterns. This article aims to investigate this theory's efficiency in identifying the presuppositions in the verses of the Holy Qur'an with a descriptive-analytical method. For this purpose, the first revealed surahs have been used as the basis of investigation. This research has studied the types of preconceptions raised in Yule's theory in the first five surahs revealed to examine the application of this theory in diagnosing the prejudices of the audience of the Age of Revelation based on the verses of the Qur'an. This study shows that definite nouns in Arabic indicate presupposition of existence and verbs with the meaning of knowing indicate factive presupposition; Rhetorical Questions and unreal conditionals show the non-factive presupposition; Superlative structure, and the use of sentences in the position of conjunction, adjective, and adverb, as well as modifying verbs are the signs of Structural presupposition. This research also shows that words such as Rabb, Qalam, and Cosmic and Otherworldly phenomena, etc., are presuppositions of the existence of the Age of Revelation, the lack of previous knowledge of man, and the existence of the misguided and guided people are factive presuppositions, and finally, the prophet's appeasement and the equality of Muslims and criminals are non-factive presuppositions.

Among the most important theories in cognitive linguistics, conceptual metaphor and visual schema view language as an instrument for information organizing, receiving, and transmitting. Analyzing the concepts and experiences of linguistic categories is significant in cognitive linguistics. Imagery schemas form an earlier level of morphology regarding the metaphor basis. Imagery schemas provide communication possibilities between physical experiences and a more complex cognitive domain like language. These schemas are among the most important mechanisms to comprehend the Quran's hidden concepts and an instrument to analyze its meanings. This paper investigates the Imagery schemas of Al-Isra surah to determine how God has expressed his principal purpose in this surah. The findings of this research, which was carried out using Johnson's theory and descriptive-analytical method revealed that motion imagery schemas with 59% and volume schemas with 59.5% had almost the same frequency, and power schemas with 27% had the lowest frequency. These schemas have been used to understand concepts such as curse, Satan's temptation, punishment, God's commands, trust or lack of trust in God, testimony, denial, pride, arrogance, etc.

Time and chronology are among the key concepts of the revelation culture. Surah Al Asr (in Arabic: العصر) is one of the Meccan surahs that describes the plan for human happiness and well-being in the shortest possible way and it is started with an oath to time (in Arabic: عصر). In response to the oath, this surah has spoken about the loss (in Arabic: خسر) of all human beings, except for those who are mentioned in the following verses. Talking about a loss in this Surah originated from the semantic domain of the business field. For this reason, it is important to recognize the relationship between business, time, and capital loss regarding the culture and context of revelation. Therefore, the current research by collecting library documents, descriptive-analytical method, and regarding the historical-cultural anthropology at the level of content analysis, seeks to answer the following questions: what is the background and knowledge that form the sense of the merchant's metaphor for the believer according to the historical-cultural anthropology of Mecca? According to historical-cultural anthropology, how has the relationship between a believer and a merchant contributed to the construction of this metaphor? The findings of the present research have indicated that by considering historical-cultural anthropology, a deeper understanding of the concepts of Surah Al-Asr can be obtained. According to the culture of that time, Allah likened the believer to a merchant and considered the believer's life as his commodity. The sense of this analogy is the wisdom and discourse of the business culture of that time. Even the root of the verb "شری" means unequal buying and selling and its application to the concept of martyrdom in the Holy Qur'an expresses a cultural discourse. The advice to "wait" (in Arabic: صبر) corresponds to the timing of summer and winter business trips. Moreover, the advice to "right" (in Arabic: (حق corresponds to the topography of Yemen and Sham. And all of them are one side of the simile for the merchant's metaphor for the believer.