سید ابوالفضل سجادی

Separation and connection, as one of the fundamental and important topics of rhetorical knowledge has for a long time been discussed by linguists and Qurʾānic exegetes. This significance arises from the fact that separation and connection act as a string of rosary that binds the text's semantic beads together, keeping them from splitting and dispersing, and strengthening the basis for the text's coherence and continuity. Research in this field provides readers with a thorough view on the text and author's space and semantic horizons. Mohammad Shamsh al-Din al-Fanari is among the Qurʾānic exegetes who have discussed separation and connection. He holds that some rules should be treated as exceptions in this regard. Additionally, in contrast to rhetorical researchers, he considers separation and connection definite only at sentence level. The current article concerns examining ad analyzing separation and connection in Surah Ibrahim from the perspective of Al-Fanari. The results indicate that the rhetoric of separation and connection is based on two principles from Al-Fanari's point of view: firstly, the common meaning between the two sentences and secondly, compatibility and harmony of the two sentences in terms of being indicative or imperative. Furthermore, it is important to pay attention to the whole structure of the text and context, which means that if the sentences, without being connected to each other using coordinators, are coherent and united with each other as regards the semantic context.

Among the admirable qualities of Nahj al-Balaghah achieved in a thought-oriented reading is its musical and semantic sameness. The musical and semantic connection of Nahj al-Balaghah representations is realized via a formalistic component called the magic of proximity. The artistic and aesthetic impact of this splendor in the history of literary and musical chef-d'oeuvre of the world, as well as in religious and holy books of the world, particularly the Holy Quran and Nahj al-Balaghah, is astonishing and determining. This research endeavors to respond to how the musical and semantic sameness of various phrases of the sedition sermon is through the magic of proximity. For this purpose, with the descriptive analytics method, we identified the creations of art in the process of choosing and uniting words on the two axes of coexistence and succession, defamiliarizing and devising music in the usual contexts. Then, new meanings created in this way in new style and structure are presented. The findings indicate that the magic of proximity in phrases of Imam Ali (pbuh), in addition to the sameness of the phonetic system, creates meanings by penetrating the innermost layers of the speech texture, which is spiritual music, and in this way increases the power of the speech to affect the audience.

Deviation and defamiliarization are among important topics in the literary theory of formalism. To explain these terms, one must first have a right conception of the standard language. This article is to explain deviation and defamiliarization in the Qur'an using a descriptive-analytical approach. The most important achievements of this inquiry is that the language of the Qur'an can be considered as a non-normative language yet presented in form of standard language. It should be noted, though, that deviation from norms in the Qur'an does not imply that God's words contradict linguistic rules and analogies, yet its way of expressing is different. If we consider the standard language as the criterion for marking defamiliarization, we can account for defamiliarization in the Qur'an, but if we consider the public and their minds as the criterion, then we cannot find defamiliarization in the Qur'an since the text becomes normal over time for the researchers who work on its aesthetics although its literary and scientific elegance are inexhaustible. But what should the criteria be? The language of the Qur'an can be examined either against the dialects of the Arabic language and with reference to language of the society, or against a set of linguistic rules (phonetic, syntactic, and morphological) as indicators, norms, and criteria, and then we can measure the literary and artistic language against them. Yet, literary language is deviation from the grammatical norms and rules.

Taqlib is defined as the dominance of speech, which has been common since the pre-Islamic period in Arabic prose and poetry. Zarkeshi (death 794 AH) was the first to dedicate a section to this style, in his Albohran. Quran, which was descended in Arabic to humanity, has employed the same style. It could be said that Taqlib is one of the magics of Quran. Taqlib is discussed in rhetorics. Taqlib is a combination of two or more things. It is the preference of a specific thing over all the other. In other words, it is the formal dominance or preference of a person, thing, or group over the other. This preference may occur at all levels of language, including phonology, semantics, and syntax. But a question that can be posed by researchers and linguists is what the reason for the dominance of an item over the others in the style is? Analyzing Quran with regards to Taqlib, one is likely to encounter the word 'Ghanetin'. Naturally, it (righteous) should have been recorded as 'Ghanetat'. Within the same discourse, scholars have so far merely presented some rhetorical and semantic discussions in this regard. This paper, however, aims to provide a semantic analysis of the Taqlib style in Quranic verses. The findings show that Taqlib is a linguistic phenomenon, and it is not only a formal expression, but rather a semantic one as well, in which the form and meaning both play a part.

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.

The Holy Quran is the most eloquent text available to mankind. To examine and analyze this unique text, researchers have used various methods and models so far. One of the new methods of text analysis has been proposed in the form of Halliday and Hassan's textual cohesion theory. Examining the Qur'an text from the perspective of the role-oriented systematic theory of Halliday and Hassan, based on the semantic relations that lead to the creation of cohesion , can show how with the linguistic device of substitution, an element has been able to replace a lot of meaning with a little vocabulary and avoid unnecessary repetition. It avoids a verbal form, sentences or sentences and produces a coherent and integrated text while repeating the concept and continuity of the meaning and line of thought. Sometimes several verses are tied together and connected to such an extent that it is not possible to remove or move one of them without causing a disturbance in the meaning and creating ambiguity and confusion for the audience . Substitution device in Surah Al-Nahl by creating knots and links of the Co-Classification and creating a coherent chain, respectively: Clausal substitution, nominal substitution and Verbal substitution, have the highest to the lowest frequency. Continuity and continuation of the meaning and creating a connection between the verses without repeating many pronouns in accordance with the principle of linguistic economy is a matter that happened with the careful use of the Substitution device in this surah.

Semantics is a science that philosophers, linguists and rhetoricians have been interested in since ancient times under the title of the relationship of the word and the meaning, and they dealt with it in their research dispersed, and it was not for them as an independent science. However, the modernists gave it a new identity called “the science of semantics”, and according to the definitions presented by the modern linguists, it is a branch of linguistics, and a science to study the meaning, and it is used to reveal the meanings in vocabulary and sentences in different ways.And since the Qur’anic verses, their topics, and their miracles need to be interpreted, the hadith scholars must use semantics to reveal their secrets. Semantics needs many things, including metaphor; Because metaphor is one of the ways of expressing the meaning and it causes finding the meaning of the meaning in the sentence, and to reveal the meaning of the meaning we need semantics, which studies the meaning from its different perspectives.This research has studied the original metaphors found in the last five parts on the basis of semantics, and through the research it appeared to us that the original declarative metaphors in the verses that we have studied indicate proof, and the Almighty used the metaphors in these parts at all to express the issues of the Hereafter Mostly, since God Almighty uses everything in the Qur’an to express special purposes with its subtleties and subtleties in meaning and pronunciation, metaphor cannot be used for decoration only. And to borrow something for another without considering its original meaning in its material, but between the word and the meaning a delicate and gentle connection revealed by good taste.

There is no doubt that colonialism forces resistance and protection that the defenders endeavor to achieve freedom; This poem has harmonies and ideas that inspire others to resist and protect against the colonialists.Ibrahim Munzer, a Lebanese poet, is one of the most prominent poets who stood up against the colonialists; he was a superpatriotic poet whose poetry retains the spirit of resistance.The outcomes of this study indicate that this poet is a resolute poet who has the spirit of patriotism and nationalism, irritation and rebellion against the colonialists and communication for brotherhood among the Arabs, and martyrdom for the cause of the motherland and the evolution of science and the conservancy of the Arabic language in There is his poetry.There is no doubt that colonialism forces resistance and protection that the defenders endeavor to achieve freedom; This poem has harmonies and ideas that inspire others to resist and protect against the colonialists.Ibrahim Munzer, a Lebanese poet, is one of the most prominent poets who stood up against the colonialists; he was a superpatriotic poet whose poetry retains the spirit of resistance.The outcomes of this study indicate that this poet is a resolute poet who has the spirit of patriotism and nationalism, irritation and rebellion against the colonialists and communication for brotherhood among the Arabs, and martyrdom for the cause of the motherland and the evolution of science and the conservancy of the Arabic language in There is his poetry.

Semantics is a science that examines the relationship between words and meaning. This science is used to discover the meanings in words and sentences in different ways; Therefore, it is necessary for new linguists to use the science of semantics to discover the secrets of the divine verses, which need interpretation and explanation. God Almighty has expressed many hidden meanings by using metaphors. Metaphor is one of the tools that urgently needs semantics. The use of these metaphors is not only aesthetic, but they are adopted to express something. The present study aims to integrate "semantics" and "metaphor" in the verses of parts 21-25 of the Holy Quran, so that we can understand the meanings hidden in the metaphors and images in them.From the results, it can be seen that all types of metaphors are used in these components, such as subjunctive, main, subjunctive, and allegorical metaphors. Allegorical metaphors are the most used in these parts, and each of the metaphors used has its own meaning, which are: exaggeration and emphasis, embodying and creating an image, clarifying the meaning. Almighty God has generally used metaphors in these parts to explain the problems of the hereafter and the state of disbelievers.Semantics is a science that examines the relationship between words and meaning. This science is used to discover the meanings in words and sentences in different ways; Therefore, it is necessary for new linguists to use the science of semantics to discover the secrets of the divine verses, which need interpretation and explanation. God Almighty has expressed many hidden meanings by using metaphors. Metaphor is one of the tools that urgently needs semantics. The use of these metaphors is not only aesthetic, but they are adopted to express something. The present study aims to integrate "semantics" and "metaphor" in the verses of parts 21-25 of the Holy Quran, so that we can understand the meanings hidden in the metaphors and images in them.From the results, it can be seen that all types of metaphors are used in these components, such as subjunctive, main, subjunctive, and allegorical metaphors. Allegorical metaphors are the most used in these parts, and each of the metaphors used has its own meaning, which are: exaggeration and emphasis, embodying and creating an image, clarifying the meaning. Almighty God has generally used metaphors in these parts to explain the problems of the hereafter and the state of disbelievers.

Abu ala al-Maarri lived in the heyday of thoughts in Abbasid II era. He was influenced by thoughts and logic of some contemporary philosophers. Although that period of Abbasid era was fruitful in case of logic and thoughts, social and moral corruptions dominated the society.It is obvious that maari had not been detached from social and moral atmosphere of Abbasid II era and these had an impact on thoughts and spirituality of the poet and his psychological, social and philosophical viewpoints. These impacts are manifested in his poems. Being inspired by this, maari followed a pious life and a negative attitude toward woman who was believed to be indispensable part of life. Looking at him from this perspective, death was the only salvation and the end of all difficulties, tortures and hardships. By and large, sticking to his instincts was part of his integrity. From this perspective, in order to compensate for his own deprivation, he loved woman and marriage in his sub-consciousness. This fact reflected his return to his true self and interpenetration of theism and his satiety of his greatness versus duality and instinct needs of human being.From this perspective, in order to compensate for his own deprivation, he loved woman and marriage in his sub-consciousness. This fact reflected his return to his true self and interpenetration of theism and his satiety of his greatness versus duality and instinct needs of human being. From this perspective, in order to compensate for his own deprivation, he loved woman and marriage in his sub-consciousness. This fact reflected his return to his true self and interpenetration of theism and his satiety of his greatness versus duality and instinct needs of human being.

The omission and redundancy of some letters and words in the Holy Quran are challenging issues among interpreters. A number of syntacticians have differentiated between omission and implicitation; while elimination means the element is neither present nor could be implied, ellipsis occurs when the element is not explicitly present but could be implied. By adopting a descriptive-analytical method and using the exegesis books, the present study aims to determine the Quranic verses in which 'lā' (no) has been regarded as implicit or redundant. Also, it tries to elaborate on these cases as discussed by syntacticians, and analyze them with respect to their context. The results show that the implicitation of lā in the Quran is comparative and auricular; the former has happened only in verse 58 of surah Yūsuf, and the latter has occurred in the rest of the verses. The Kufis argue for the implicitation of lā and the Basris for an implicit annexed (Muḍāf). Considering the context is very important in comprehending and interpreting a text.  Once the context is taken into account, it can be said that lā has an emphatic function in Quran. In addition, the meaning of the verses could be properly understood without the implicitation of lā. The redundancy of ‘la’ in the Quran does not imply that it is useless but as the context shows, it is used to emphasize negation.

Optimality theory is a fundamental constraint approach in the field of modern linguistics that was proposed in 1993 by Alan Prince and Paul Smolensky. Based on this theory, linguistic forms originate from the interaction between mutual and opposite restrictions that are the yardstick to distinguish the output arising from the original input. In this descriptive-analytical research, conformity of the criteria of optimality theory in documentary issues of some ayahs of Surah Al-Fatihah and Surah al- Baqarah centering on the book Maani al-Qur’an by Fara was analyzed. The results indicate that Qur’anic readings as well-founded and reference texts enjoy optimality at the level of lexical usage and representation. However, in accordance with common syntactic criteria, they have different levels of optimality. In examining the evidence of these two surahs, it became clear that the limitations of the reliability are observed and the marked infrangible limitation of fatal violations (*!) rarely occur. Also, most violations of restrictions are located at the places of non-fatal infrangible marked restrictions (*) and optimal outputs from the point of view of Fara are the outputs that justify the marfū reading of the evidence (shāhīd) of the ayah, which is influenced by Fara's tendency for marfū diacritic and his approach to the agency of the subject when it is used in the marfū form. Therefore, in predicative formations, he is more likely to use implicitation, deletion, and interpretation of the predicate. The non-fatal marked limitation of deletion and implicitation show the highest number of violations among the evidences of the ayahs.

semantic values of these words has of a great importance. Knowledge over Quran’s words semantic property is one of knowledge which studies Qurans meaning within the syntactic structure and helps to uncover Quran’s meaning. Uncovering the hidden meanings of Quran’s words is one of the most confidential and strongest ways to explain Quran’s verses. In fact, Quran’s semantics has been one of researchers’ preoccupations from the earliest decades.One of the words in Quran which has been used with different meanings is “Ghaza”. Since the Quran’s semantic study is one of the issues which have not paid attention to in other studies, in this study, the word “Ghaza” has been investigated for this purpose. Concerning Quran’s syntactic structure, this word is closely linked with other religious concepts semantically, while it keeps its own lexical and idiomatic properties. In this study, the semantic analysis of this word showed that historical entries of the word “Ghaza” and its various meanings such as advice, call for, carry out, end, separate, etc. carry out the same semantic property of their own original meaning “end”. Considering Quran’s semantic structure, the study tried to investigate the different meanings of this word and its different semantic properties.One of the words in Quran which has been used with different meanings is “Ghaza”. Since the Quran’s semantic study is one of the issues which have not paid attention to in other studies, in this study, the word “Ghaza” has been investigated for this purpose. Concerning Quran’s syntactic structure, this word is closely linked with other religious concepts semantically, while it keeps its own lexical and idiomatic properties.

According to Islamic jurisprudence, whoever commits a forbidden act deserves punishment in the Hereafter. Regarding the entitlement to the worldly punishment, some taboos, according to the circumstances, are subject to a certain punishment, namely, “hadd”, “qisas” and “compensation”; the cause, type and amount of each of them are specified in the Holy Shari’a. But there is no specific punishment assigned to some taboos in the Shari’a. Regarding those taboos lacking any assigned punishment, the rule of the “punishment for all forbidden acts” is a well-known law among the jurists, according to which all forbidden acts should be punished.Banking on the generality of this rule in the executive arena leads to unlimited expansion of repressive policies. Basically, this paper, using a descriptive-analytical-critical method, seeks to shed more light upon Imam Ali’s (AS) encounter with taboos lacking any assigned punishment. Based on that, the paper criticizes the generality of the law of “punishment for all forbidden acts”. According to the results, the measures taken by Imam Ali (AS) against such taboos does not necessarily end in punishment. The manner in which the Imam confronted the taboos can be explained in two forms: deterrent measures and reactionary measures. The punishment has been only one of the types of reactionary measures. In the biography of Imam Ali (AS), it says that, on condition of necessity, the act of punishment to deal with taboos is not denied, but is an absolute reliance on it for deterring taboos and using it in any case, regardless of other measures and arrangements, is debatable.

In conditional modes, the condition must be compatible with the result. In other words, the condition must be a condition for the result, that is to say, the first should be the introduction to the second, such as the relation of the introduction with the result, or a causal relationship. However, in the Holy Qur’an, there are instances where apparently the conditions do not entail the results, which require examination and explanation. Some scholars believe that in conditional sentences the occurrence of the result hinges on the occurrence of a conditional verb and sometimes the conditional modes deviate from this rule so that the result is not caused by the conditional verb. In this article, we tried to show that there is a proportion between the condition and the result, and the result is caused by the conditional verb. In the Qur'anic ayahs where the conditional verb does not cause the result, the result might have been implied, or that such ayahs need to be analyzed more meticulously. The findings indicate that there should necessarily be some relation between the condition and the result in conditional modes and the view held by some syntacticians that sometimes the condition deviate from this rule disregards semantics. In the Qur’anic ayahs that the conditional verb is not seemingly the cause of the result, the result might be implicit and deliberately deleted for the sake of brevity and in some sentential ayahs that the conditional verb is in the position of the result, the sentence is causative.

Seyed Mohammad Saeed Al-Haboubi is one of the contemporary poets who was born in Najaf in 1266 AH and died in 1333 AH. Al-Habubi's poetic themes were a description of nature and the sincere praise of religious friends and elders. His poetic genius along with the classical culture of Najaf granted his poetry a high position while avoiding degeneration. The present study examines the foregrounding in the divan of Mohammad Saeed Haboubi and helps the audience to better understand the concept of temporalization, stylistics and semantics. To express the ability and the art of grain in foregrounding poetic themes, verbal and semantic constructions are used. One of the aims of this research is to acquaint the audience with the formalistic aspects of the poet's poems, on which no research has been done yet. The poet, on the basis of imagination and emotion, brings up the repetitive words of the standard language to which the audience is accustomed in a new and fascinating way in the form of poetry. In his poetry, the change in the structure of syntactic sentences and devices gives new life to ordinary speech.The words acquire music and allitration that have a greater impact on the audience. Defamiliarization takes place in language too. The change in the prosodic weight of classical poetry to new poetry is one of the signs of abnormality. Poetry is a kind of de-familiarization in language, which, according to formalist theories, is divided into two categories: deviation and extra regularity. Jeffrey Leech has categorized these norms into two types: linguistic and semantic. According to Leach's theory, which novel element in Bean's poems has a higher value in semantic deviation?, what forms of stylistic and temporal familiarization have appeared in Habubi's poetry?, and how has the semantic novelty foregrounded the ambiguous words in his poetry? No research has been done on the foregrounding in Habubi's poems so far. So, this article intends to use a descriptive-analytical method to examine the poet's abnormality in constructing forms of aesthetics and reviving words based on Leach's theory. The research method of this research is qualitative and descriptive using content analysis, which is done to objectively and qualitatively explain the content and concept of written texts in a systematic way. In the present article, the studied components are foregrounding, semantic deviation, deviation, extra regularity, and semantics of Seyed Mohammad Saeed Haboubi's poems based on Leach’s theory. Due to the importance of foregrounding in the literature, this research is of significance. The subject of this research in the field of extra regularity is how the poet describes some elements of novel such as "ambiguity", "proportionality" and "repetition" to define "polysemy", "semantic network" and "phonology". In terms of rule-making, how did the poet use "archaism" to relate the text to ancient culture, and how did he use the words of astronomy to improve the music and the image? The research findings can be reviewed in several areas. The result of the research refers to the function of different types of "Equivoque "in explaining ambiguous words, motivating the reader and foregrounding the relationship between words and meanings. The poet has also used "archaism" in both literary and religious forms, using a variety of Arabic terms in the field of symbolism and astronomy to create poetic images. Lexically, the result of this research on "Al-Haboubi" poems refers to the dual relationship between word and meaning. The choice and arrangement of words in a poetic sentence indicates the semantic connection of the words with the history of the language of poetry. According to Leech's theory, "temporal deviation" in the form of "archaism" in his poetry has two religious and literary forms. The use of ancient words, in addition to recalling historical events in the reader's mind, has refreshed repetitive words. Regarding religious archaism, the common affairs of Muslims, such as Hajj, have a higher percentage than the other religious issues, such as the religion of the poet and the signs of unity among Muslims in monotheism. In literary archaism, he has referred to the words of the poets of the pre-Islamic period, such as Amr al-Qays and Zuhair ibn Abi Aslami. He also refers to the brilliant history of Arabic poetry and uses its methods to create novelty in the repetitive words of his time. Haboubi uses the words Arabic grammar and astronomy more than anything else in "Stylization". He used these words to create an imaginary rhyme array. In "Semantic Abnormality", he has used novel method for imaginative illustration and polysemy for the audience. Using an array of repeated letters and consonants, the poet has foregrounded the allitration of letters in his poem. He used observance better in poetry. In most verses, he has used a proportional array. It has become a semantic network of words to create a picture of a subject in the mind of the audience. Seyed Haboubi has used these devices to do foregrounding in poetry.

Formalism is one of the theories of contemporary literary criticism in the field of literary study that emerged in Russia in the first half of the twentieth century. Foregrounding is one of the important issues of this theory and is based on the norm deviation (irregularity) and the parallelism (that is raised through the principle of extra regularity). Hence, the language of the Qur'an can be regarded as a standard language and a norm deviated one as well. But it should be noted that the norm deviation in the Qur'an does not mean that the word of God is contrary to the rules and analogies, but that the way it is expressed is different. According to the formalists, de-familiarization is a relative issue, and over the time, the literary text becomes ordinary and repetitive. However, since the literary and scientific aesthetics of the Qur'an is endless, Qur'anic scholars are continually discovering new aspects of it and thus making it dynamic. This study examined the foregrounding (norm deviation and parallelism) in Taha Surah from Leech’s point of view. It also considered the relevance and appropriateness of the construction of the verses to the content and name of the Surah based on the theory of formalism using a descriptive-analytical approach.

Undoubtedly, exquisite rhetoric and verse in Quran is one of the most obvious and remarkable miraculous aspects. The “Apostrophe” style is a kind of the Holy Quran’s miraculous rhetoric by which the base of miracle is formed. So, the “Apostrophe” is a kind of deviations, with lots of rhetorical concepts and mysteries, used variously and extensively. Therefore, a translator should be careful about its translations in order to give the cohesion text continuously. What takes evident is that some parts of concepts are normally lost during the translation. So, the translator should remunerate the conceptual weakness within the different parts of the text anyway. On other hand, if a translator cannot find the convenient equivalent of translation of a phrase or literary figurative, it would be better for him/her to apply the “Compensation” method. Then, it sounds that to use the “Compensation” method will be useful one during the translation of rhetorical consideration because it makes clear the Persian structure and context differently. More importantly here, three selective translators applied the Compensation method within the translation of apostrophes of Hajj Surah but in a few cases so that their translations are close to literal ones which make ambiguity and dissociation in the meaning and the readers’ minds respectively. Although, Fouladvand’s translation is equivalence and Khorramshahi’s, contextual, they ignored the rhetorical concepts of apostrophe. So, we are going to study the different kinds of consideration within Hajj Surah and its translation quality (Fouladvand’s, Khorramshahi’s and Mohaddes Dehlavi’s) as an analytic-contrastive method statistically.

Horizon of syntactic and semantic implications in first sections ( JUZE )of Quran. The aesthetic analysis of literary piece is not possible without attending to its syntactic, rhetorical and lexical specifications. Being rich in literary compoundsand having the most beautiful figures of speech holy Quran provides a remarkably vast range of concepts. Actually, the syntactic implications of the holy verses of Quran, provid a vast spectrum of different issues and open a new page for individuals who are interested in Quranic researches and tell about another aspect of the elegance of this holy book. This is the same method on which of the revealed have relied on. In this research which has been carried out in a analytical-descriptive method, the researcher discusses various topics Such as implications and its types and instances of the increased syntactic changes in the translations, via meticulous analysis of some Quranic verses. Some of the research finding are presented below:When translating, interpreters more rely on the lexicon and compard with verbs and letters, the meaning range of names is more expansive, because the unique literature of Quran has various conceptual forms and in this regard, the end of the verses show more conceptual changes than the beginning oof the verses.

The order and continuity of the Qur’anic words and their alignment with their meanings are considered as the wonders of the Holy Qur’an. The objective representation of this wonder is in the repetitive or similar verses which in each place undergo a minor change. The present paper examines the verse Al-Naml: 12: “Now place your hand inside your garment, and it will come out (shining) white without blemish.” This verse is also repeated twice more with minor changes in the verses Al-Qaṣaṣ: 32 and Ṭāhā: 22. The research seeks to answer whether the Qur’an repeats the story of the miracle of “White Hand of Moses” exactly and completely in the three mentioned verses, as well as what is the reason for the difference of word choosing in each repetition. Examining the context of verses, it concludes that the story is not repeated exactly three times, but the three verses put together and individually, and explain the beginning, the process, and the end of the miracle respectively according to the occasion of the story and the context of the verses.

One of the most fundamental theories of rhetorics is Abd al-Qaher Jurjani's theory of nazm. This theory originated from the idea of the e’jaz (inimitability) of the holy Quran. It was developed by Abd al-Qaher Jurjani and became one of the most important disciplines in discovering the secrets of the inimitability of the Quran. Abd al-Qaher believes that rhetorics is a single discipline the subjects of which are categorized into different branches; hence, he called semantics nazm in Dala’el al-E’jaz. Abd al-Qaher’s theory involves rhetorics, syntax and criticism. He views a written work as a whole that cannot be valued unless the parts of speech are juxtaposed. With his theory, Abd al-Qaher managed to establish a basis and a criterion through which critics can evaluate the beauty of a work. On the basis of the same criterion, the holy Surah al-Maryam (a.s.) was analyzed using the descriptive-analytical method in the present study. The results revealed that the systematic syntactic and rhetorical structure of the holy surah has been established using the repetition, ellipsis, submission and postponement techniques, and all the words in this surah have been used in their proper positions and according to the general atmosphere of the surah.

Critical discourse analysis, as an interdisciplinary field, goes beyond examining texts at the level of sentences and words; indeed, it focuses on the contextual framework in which the text is organized. Norman Fairclough is one of the theorists in this field who considers three levels of description, interpretation and explanation for his theory. Using a descriptive-analytical method, this study attempts to examine the three levels set by Norman Fairclough for the critical discourse of the four sections of Al-Khusuf novel. In this novel, Ibrahim Al-Kawni uses a combination of lexical repetitions, collocations, antonyms and conceptual and rhetorical metaphors. To explain the political, social and cultural conditions of the society, he also focuses on the foundations of realism and magical realism with references to various texts such as Quran, religious quotations, past poets, proverbs, folk idioms, and myths of the Sahara. He deals with anti-colonial discourse on issues such as the life of Tuareq tribes, the political, social and cultural unrest in the Libyan society during European colonialism, and the confrontation of tradition and modernity. The author mainly seeks freedom and change.

Nahjolbalahghahis a set of sermons, letters and aphorisms by Imam Ali, expressed in a brilliant style. Among these are his letters to Muaviieh. Since the content of the letters is answering Muaviieh’s accusations, Imam Ali uses a special structure to convey the meaning. Here we want to analyze the vocal, combinational and lexical aspects of the letter from a structuralist viewpoint. The most important result is that he uses vowels like "آ، ای، او" and consonants like "ب، ج، ض، ع، غ" and “ا، ق”, repetition, puns, which, in addition to giving the letter a sonorous and melodic, puts more emphasis on the content. On the combinational level, same-level structures are used a lot, with different relations such as Synonymity, antonymy, causation, inclusion and sequence. On the lexical level, Imam chooses tangible words to prove his legality and show the illegal nature of Muaviieh’s reign.

Abstract ‘Verb’ is a main constituent of each sentence carrying its aspect and time. The Holy Qur’an is rich in past tense verbs whose various applications have so far been left mostly unexplored. Among the different types of verbs, the ‘past’ tense is extensively used in various structures in both Persian and English, showing the temporal aspect besides conveying the concepts of present and future. The present study, adopting a descriptive-analytical approach in the field of comparative grammar, is an attempt to deeply explore the past structures in these languages ​​and to explicate the various applications of this tense so as to clearly differentiate them and help translators not to misunderstand the different forms of verb tenses. In addition to integrating the past tense in Persian and Arabic grammar into a Qur’anic approach, the rules for simple past tense, present perfect, past continuous, past perfect and subjunctive mood along with their usages were explained. Furthermore, two new forms, namely ‘primitive past’ and ‘purposive past’, were added to the past tense, which have not been noted in the Persian and Arabic grammar sources or otherwise for which no clear framework and rule has been given. Finally, to expand on grammatical rules, 30 examples from Persian poetry, 13 Arabic couplets, and 50 Qur’anic ayahs were cited and overall 125 rules for different applications of the past tense in both Persian and Arabic were formulated.