جستجوی مقالات مرتبط با کلیدواژه « the holy quran » در نشریات گروه « ادبیات و زبان ها »

The approach of breaking the horizon of expectation of Hans Robert Jauss in the narrative types of the stories of the HolyQuran.The horizon of expectation in his thought is the distance between the text and the reader, and it requires that instead of paying attention to the text or the author or external literary factors, attention should be paid to the perception category, and the failure of the expectation horizon is the application of a category contrary to the reader's expectation, which causes him to reflect and analyze in It becomes text.The current research has been done with a view to the outstanding importance of technical beauty and subtle secrets hidden in Quranic stories.The method used was descriptive-analytical and at the end it was determined:The breakingof the expectation horizon plays a prominent role in connecting the reader with the literary work and disrupting the monotony of the text. the types of narrative structure in the Qur'an, such as: retrospective narration introduction and open narration,have not been arbitrary. Rather, there are hidden secrets that aim to stimulate the reader's attention and encourage him todeeply understand the meanings of the verses, which itself constitutes one of the great mysteries of its miracle. These stories rely on astonishing events and obvious failures that are expected on the horizon of the characters. The story of Moses, Ibrahim and Joseph in the Holy Quran is a prominent example of this that calls for the reader's hesitation to understand the great spiritual head of the shadow.

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.

Presentation and delay is one of the valleys of rhetoric, and one of the treasures of eloquence, and it is a chapter of many benefits, the size of the merits, and it is extensive in disposal. A section that includes introduction and delay in the science of rhetoric, which is to present some of the pillars and parts to another, and the reasons for it, which are the emphasis and specification in the introduction, or the introduction of the cause etc... The other discusses the introduction and delay of vocabulary in the Qur'an; towards the jinn and mankind, the heavens and the earth, the night and the day, the sun and the moon, and other names; The reason for presenting some of the vocabulary is due to the context and the presumptions and the interest of the street in the introduction, and we have discussed in it some of the views of the commentators and rhetoricians.

The first step to obtain the knowledge of the Quran is to know the exact meaning of its words, i.e., semantically. Semantics is a part of today's linguistics and a way to check the words of a language; it is an efficient tool for discovering new meanings in the text, which reveals the history of the semantic evolution of each word and examines the worldview that governs the language as the analyst pays attention to the culture and customs or the culture of the one who wrote the text. The word Balad is one of the words of the Holy Quran that has various uses and is mentioned 19 times in the Quran. Considering semantics as a useful method in examining the words of the Qur'an, the present study examined the special position of this word and its importance in the holy book. In fact, by applying semantics, it is possible to analyze the different semantic layers of a word, sometimes by putting together synonyms and antonyms and the plural and singular forms of the word, and also by analyzing the exact root of a word. Accordingly, the semantic evolution of the word "balad" in the Qur'an was investigated along with its lexical and conceptual meanings. The study examined an example of this word. In fact, the word Balad has various uses in the Qur'an,  and it is different from the word Madina, and it has a geographical extension.

The theory of semiotics is one of the theories many critics and literary theorists pay attention to today. This theory is one of the interdisciplinary approaches in human sciences that uses linguistics, sociology, psychology, and literary criticism to examine signifier-signified relations in objects and is considered an efficient method in analyzing texts. Among various texts, divine texts including the Qur'an, derived from various components, are a source of signs. This article analyzes the text of the Qur'an with a semiotic approach. In order to limit the research, this essay relies on the word "jahim" [hell] and its different aspects in the verses of the Qur'an and examines the influence of the linguistic and situational context on these aspects. Adopting descriptive-analytical method and with the aim of extracting the meanings of "jahim" and their interpretations, this study reviewed the theoretical concepts of semiotics and the lexical and idiomatic meanings of "jahim" and analyzed them in the verses of the Quran. This was carried out by relying on the textual and metatextual position and at "syntagmatic" and "paradigmatic" levels. The findings of this research show that the word "jahim" is repeated 26 times in the Holy Quran. This word, next to "Jahannam", is a central word in the context of words indicating the afterlife punishment, and its repetition in each surah is based on the content and meaning of that surah.

 There is a close relationship between Comparative Literature and Translation Studies, especially in the domain of influence studies. The famous German poet, novelist and dramatist, Johann Wolfgang von Goethe, from his early youth was somehow interested to the East, in the inclusive sense of the word, and regularly read the books, in different European national languages, on East and its people. While reading these miscellaneous books that he became acquainted with Muslims’ religious book, the Holy Quran, and greatly was influenced by it. This impact is quite conspicuous, notably, in his most comprehensive book of poetry, West- Eastern Divan (1819). The present paper tries, through the prism of Comparative Literature especially influence studies, to investigate historical and personal evidences. At the beginning Goethe’s familiarity with the Quran and its translations which he read are elaborated on. Later on, the twelve books of West- Eastern Divan and its long epilogue, Notes and Papers Written for a Better Understanding of Divan, are analyzed very precisely, and Goethe’s sources of inspiration are, one by one, identified and explained.

Illustration of mental and tangible concepts and sensing spiritual matters in the form of objective phenomena, the Holy Quran can be seen everywhere. Most of these visualizations were through the mental atmosphere and the most key concepts of the Quran that plays a crucial role in introducing the Islamic worldview and understanding of religious teachings were shown through this space by God. One of the most important tools has used for this situation is the letter, Lu. The letter Lu has various meanings and uses that have combined two or more spaces to provide a specific meaning. Finally, it has created a new image and achieved thinkable results. For this reason, the authors have studied this group of verses with a descriptive-analytical method, based on the model of "four mental spaces of Foucault and Turner" in this study and have investigated the function of these verses. According to the perceptual experience of the audience, God Almighty in these verses puts different emerging meanings and concepts by creating different spaces and combining them. Therefore, the various concepts he intends to It has made the audience understandable and called their minds to reflect on them to gradually reach the Quranic worldview and moral teachings, rules, and beliefs.

Elhamz is a phonetic phenomenon related to the actual performance of the Arabic glottal stop sound (hamza). The ancient scholars pointed out that the hamza is one of the farthest sounds in terms of articulation, so they made it the first letter in terms of release. Modern experiments have indeed proven that the hamza is one of the sounds that originate from the throat. The hamza is one of the letters that require effort to pronounce, yet the fundamental principle in its pronunciation is realization, which is achieved by giving the sound its proper quality and articulation. However, Arabs did not always adhere to this principle in its pronunciation. Instead, they had positions where they did not realize the hamza and pronounced it leniently to avoid its heaviness. This phenomenon spread in ancient Arabic pronunciation and had an impact on the recitation of the Quran. The ancient grammarians established a set of rules for it. Through this discussion, we aim to reveal these rules established by the grammarians on one hand, and to interpret these rules based on the findings of modern phonetic studies on the other hand. Among the results we have reached is that the lenition of the hamza is a dialectal phenomenon with varying usage among Arabs. And that this phenomenon, when it comes to recitation, does not represent the dialectal characteristics of the environment in which the reader lived. In addressing this topic, we have relied on the descriptive and comparative approaches.

Sacred stories which rooted in man's beliefs subconsciously affect his way tells stories. One of these stories is the story of Adam, which is described in detail in the Abrahamic religions, especially Islam. This story has affected the mind of Nezami; so that he has composed the story of the black cloth king of Haft Peikar poem. In this research, we decided to study and compare the common motifs and similar characters of the two stories of the black cloth king in Haft Peikar of Nezami and the story of Adam in religious and literary narrations by descriptive-analytical method. After examining these two narrations, we 1- Similar place 2- Pleasure or sin 3- Tree 4- Fate. The similar characters in the two stories are: 1- God and Torktaz: They have brought the heroes closer to themselves without any acquaintance. 2- Butcher and Azrael: They are the two people who have severed the connection between the hero and the material world and have accustomed him to a world full of pleasure for a while. 3- King and Adam: These two have eight common features: Getting away from their homeland, following the passion, ascension and so on.

This study represents the Motion Event in the verb of going in the Holy Quran, based on the structure semantic network of the preposition الی /ila/(towards). This study aims to examine the verb of going and the preposition of الی (towards) on semantic network based on Tolmy’s Motion theory .In collecting said corpus, 88 verbs were extracted from verses consisting of the deep structure of the verb “going”; The relevant samples were collected and analyzed. The results showed that, the preposition ofالی has the most frequent usages. This preposition represents the end-destination concept, however, its usage is not limited in this sense. Also new concepts of direction (within, outside, high) and state (mental, physical) were encoded by this preposition. One of the results of this study, is representation semantic network of the position الی, which causes the existing knowledge of this concept in the Holy Quran to be promoted.

Literary language and poetry in particular is a suitable platform for the manifestation of Qur'anic teachings by poets, who enable the audience to receive and interpret their poems spiritually by referring their thoughts to the Holy Words of Revelation. In this regard, Hazin Lahiji, a 12th-century Sufi poet, has been influenced by the Qur'an in various ways. Inspiration through divine verses has helped the process of reading and analyzing his mystical poems. His sad poems are accordingly affected in both explicit and implicit forms. Sometimes, they are reflected in the content and sometimes by the words of the Qur'an in such a way that the contents, compositions, themes, and events of the Qur'an, in line with his poems, have created the ground for the variety of expressions and crystallization of his mystical thoughts. The present study was an attempt to investigate Lahiji's method of composing sad poems, which is referred to as ‘intertextuality’ or ‘proportionality’ in modern linguistic discussions. In this view, the authors intended to answer the following 3 questions by examining the poet's poems: 1) In what ways have his sad poems been influenced by the word of revelation? 2) What are the main mystical concepts of sad poetry that refer to Quranic themes? 3) How has Hazin aligned Qur'anic themes with poetic acquisitions in his mystical poems? This research was based on a descriptive-analytical method for analyzing Lahiji's sad poems. The results of this study showed that Lahiji used the techniques of adaptation, simile, allegory, allusion, interpretation, and quotation to translation. The rhetorical layers of his mystical language were adorned with the words of the divine dictators in such a way that the simple interaction between the absent text [the Qur'an] and the present text [poetry] in his poem had made his creativity unfruitful. The pure concepts of mysticism, such as ‘trust’, ‘manifestation’, ‘endurance’, ‘nearness’, ‘annihilation’, and ‘survival’, with the support of divine verses were found in Rohani’s interpretations. In addition, deliberately sad norms and unusual distances from Qur'anic characters, such as Khidr had plunged some of his poems into an aura of poetic appropriation.

The present study is the historical and descriptive semantics of the word "talla," which is one of the hapax legomena of the Holy Quran. Recognition of words as the main constituent elements of sentence structure plays a vital role in understanding the speaker's meaning. Therefore, we have considered it necessary to study the evolution of words and their semantic relations and have undertaken this research. A brief introduction to semantics and its two historical-descriptive types, a brief reference to the "hapax legomenon" approach and its historical background, the study of this word in the context of history and its semantic implications, especially in the era of revelation, and its analysis within descriptive semantics based on "descriptive-analytical" research method is the primary purpose of this article. In the historical genre, by exploring the course of its semantic evolution, it became clear that in the pre-revelation period, in the Semitic languages, it meant "allaqa" and "rafa'a" and in the pre-Islamic era, the names "talla, talil, metall" meaning "hill, neck, and spear" implies the central meaning of ascension. In the age of revelation, it was concluded that the word "talla" with a semantic expansion approach, meaning "falling on the ground from a height" with a mixture of previous themes, has brought a comprehensive meaning. Through descriptive semantics, we have tried to explain the lexical depth of this word and its alternative and reciprocal propositions. Hence, the paradigmatic axis has a semantic relationship with the verbs "kharra, Hava, Kabba" and on the semantic opposition axis with the verbs rafa'a, Sa'eda, Raqa."

The Qur'an is so advanced in rhetoric, eloquence, firmness of speech, expressiveness of expression, many innovations in the field of teachings and rules and other features that it is far from the reach of humanity And this miracle is eternal and eternal. One of the gaps in the research of miracles of the Holy Quran is the Surahology of Miracles. Considering that the border of the miracle of the Qur'an is a surah, it is necessary to identify the miraculous aspects of all the surahs of the Qur'an. In this article, as a case study, Surah Takwir has been selected and its expressive miracle has been studied. The question is, in terms of expression, what dimensions and subtleties does Surah Takwir contain that made it a miracle? Literary and linguistic studies in Surah Takwir show that this Surah is in four important axes of expressing miracles And it has many subtleties and subtleties that have taken it beyond the level of human speech: Coherence, word choice, music and illustration. This form of expression, along with the meanings of its miracles in the scientific and unseen dimension, plays a divine piece that human beings cannot oppose.

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.

In the emergence of Abdul Qaher Jurjani's theory of "Nazm" (=order), many scholars and grammarians such as: Sibuyeh, Jahiz, Mobarred, Abu Hilal Askari and others have been influential. Abdul Qaher learned syntax through the books of Abu Ali Farsi. This issue raises the hypothesis of the influence of Abu Ali more than any other scientists in the emergence of this theory. There are reasons that show that Abu Ali Farsi influenced Jurjani and his views played a direct role in the development of the theory of "Nazm". In this article, an attempt is made to investigate and explain Abu Ali Farsi's influence on Jurjani and his position in the theory of order from various aspects, especially syntactic, lexical and contextual, relying on the descriptive-analytical method. The results of the research show that Abu Ali Farsi had an undeniable influence on Abdul Qaher and has a high position in the emergence and maturity of Jurjani's "Nazm" theory. In Abu Ali's view, "Nazm" means composing words and adding words to each other based on a special method and order that leads to the speaker's intention and goal. Abu Ali used the syntax out of the situational and dictionary meanings and used it in a practical way through the context of words, and Jurjani continued and completed this way and showed it in the form of the theory of "Nazm".

The Holy Quran is a sacred text that has been revealed to The Holy Prophet Muhammad in order for its verses to be explained and interpreted to people. Among the methods used to explain verses and recognize the grand intention behind utilizing certain material is recognizing the Quranic vocabulary. Quranic Semantics is a novel research methodology in the field of Quran, which is effective in conceiving the exact meaning of the words and interpreting verses in a way that a careful analysis of the scientific meaning of vocabularies helps the interpreter to reveal the semantic layers and achieve the divine intention. A group of vocabularies that need to be semantically recognized in Quran – and explaining them enhances human recognition and knowledge about the true nature of the Holy God – are the divine names and adjectives. This research uses a descriptive-analytical methodology to explain and analyze single-purpose divine inherent names and adjectives in the Holy Quran.  This paper starts with explaining the meaning of divine names and differentiates between divine inherent and practical adjectives. Following that, the single-purpose divine inherent names including The First, The Last, The Manifest, The Hidden, The Eternal, The Source of Peace, The Guardian of Faith, The Protector, The Compeller, The Majestic, and The Light are analyzed regarding different perspectives from interpreters and it is was found that the interpreters do not agree on whether the meaning of some adjectives are inherent or practical.

in consideration of cognitive semantics, Metaphor is Not limited to language and vocabulary it finds a pervasive meaning and is expressed as a conceptual metaphor Where one conceptual domain is understood based on another conceptual domain in conceptual metaphor, Many abstract concepts find order through metaphorical adaptation of information and transfer of knowledge and available to the reader a wide range of concepts with a new expression. One of the most important religious teachings of the holy Quran conceptualized abstract concepts with metaphorical structure, is a matter of embodying actions and can Show to the reader review the verses related to it the hidden angles of the content and the correspondences and highlights in it. This article is a descriptive-analytical method and with a cognitive approach examined conceptual metaphors in those verses indicate the embodiment of deeds explicitly which corresponds to metaphorical patterns by Lycaf and Johnson and Based on the classification of objective and subjective metaphors and achieved in three areas; foundation structure, the object of the foundation and the living thing of the foundation. the results that represent the above verses with areas of origin, commodity, scattered dust, shackles and with metaphorical expressions such as, action is a commodity, the action of the criminals are scattered dust, the action of the disbelievers is shackles and... caused concepts in them transferred to the reader more tangible and understandable.

Taha Hussein the contemporary Arab writer and critic is considered one of the pioneers of the renaissance of transformation in Egypt and occupied a prominent place in contemporary Arabic literature. He wrote many social and historical monuments, and because of the inseparability of the Holy Qur’an, he was influenced by his style, and we find the manifestations of this influence in the style of his writing in his some works, this made his narrative style more active, lively and rhythmic. His collection of stories entitled “The tortured on earth” is considered one of the books in which the quotation from the contents and structure of the Qur’an appears, and those who contemplate the style of this group find the Qur’anic character in it. This study, according to the theory of intertextuality, aims to study the extent to which the “tortured on earth” group is affected by the Holy Qur’an. And explaining the structural similarities between it and the Noble Qur’an, through the descriptive and analytical approach. Among the most important findings of the research are: A) The aspects of this influence are represented in the quotation of vocabulary from the Noble Qur’an, the similarity with the Qur’anic commas, the style of long Qur’anic verses, and the similarity with the styles contained in the Qur’anic verses. b) The features of the Qur’anic intertextuality appear in this book in the type of partial negation and also more in the type of general negation or dialogue, which is more effective and creative

Coherence is one of the textual criteria that modern textual scholars have paid attention to in their endeavor to find an appropriate link between sentences on one hand and paragraphs on the other hand as an extension to the level of discourse. The importance of coherence lies in the process of understanding and interpretation. As coherence is related to the discourse as a whole and does not depend only on the level of sentences and paragraphs, the present applied study aims to reveal the criterion of coherence in the verses dealing with believers in the Holy Quran through the suras of Al-Hujurat, Al-Mu’minun, and Luqman. The study calls for moral virtues to reveal the beauty of cohesion and coherence between the elements of the mentioned chapters and to highlight the appropriate relationships between their verses. The results of the present study showed that there is a complementary system in the above-mentioned suras that manifests the features of education and discipline with highly influential suggestions and rejects deconstruction and fragmentation.

Mustafa Khorramdel is one of the most influential translators who has written works such as: "Exegesis of Noor", "Translation of Fi-Zilal", "Exegesis of alMuqtataf (in Arabic)", and "Commentary of Shney Rahmat (in Kurdish)". In this research, using a descriptive-analytical method, we tried to present a critical analysis on translations and interpretations presented in "Shney Rahmat" and "Exegesis of Noor". After our analysis based on content and constructive principles of native and target languages, we find that his Qur'anic translations contain many principles of a good translation and this is because of his cautiousness and awareness of grammar and rhetoric of Kurdish, Farsi and Arabic languages. Furthermore it seems that his commentary of "Shney Rahmat" is a translation of "Exegesis of Noor", although he has not pointed to it. Nevertheless, while analyzing the artistic, literary and linguistic aspects of these works, we found that in some cases, they contain errors; such as: the tendency to be detailed longer than necessary, incomplete meaning of some Qur'anic verses according to the context, improper equivalents in the target language for some Arabic words and idioms, the generalization of certain names, the lack of adequate consideration of tradition and revelation situations, considering the fact that both of them are called exegeses.