جستجوی مقالات مرتبط با کلیدواژه « Holy Quran » در نشریات گروه « ادبیات و زبان ها »

"Possession" is individuals' relationship with objects, indicating humans' control and dominion over them. God, in the language of the Quran, has utilized this tangible and concrete relationship to describe abstract concepts. This study aims to investigate the conceptual domain of ownership as an empirical domain through descriptive-analytic methods of CMT. It employs a cognitive-semantic approach and utilizes theoretical tools of CMT to examine how Quranic abstract concepts are metaphorically conceptualized within this knowledge domain. Research findings demonstrate that the metaphorical system constructs a framework for conceptualizing various conceptual target domains in the language of the Quran, such as wisdom, happiness, divinintyو divine rewards, divine punishment, poverty,among others. These abstract concepts are that have been metaphorically conceptualized as objects and places within the domain of "possession." This metaphorical process is based on mappings such as "STATES/ATTRIBUTES ARE OBJECTS UNDER POSSESSION," "EMOTIONS ARE FORCES", represented in metaphorical expressions found in the verses.

This paper analyzes Surah al-Muzammil via Halliday’s Systemic Functional Linguistics (SFL). The study mainly aims to investigate the mechanisms related to the representation of the modality, to specify the process types, and finally, to find the types of thematic structure. In terms of interpersonal metafunction, the theme is the dominant aspect in most of the clauses of Surah al-Muzammil; this result shows that most of the verses have a realistic aspect and description of facts, and also God wants to make his words firm by using more of this mood, delivering and creating a sense of confidence in the audience as well. Moreover, the present tense is the dominant tense in Surah al-Muzammil. Since the scope of the present tense is vast and can include all tenses, the speaker has used chiefly present tense verbs in the surah. Examining the polarity of clauses indicates a high percentage of positive polarity compared to negative polarity, and this predominance of positive polarity, along with the predominance of theme, increases the speaker’s confidence. In addition, based on the ideational metafunction, the material process has the highest frequency in the surah. The high frequency of the material process is due to the objectiveness of the word in the text of the surah- the more objective the speech, the more influential the text. As to the textual metafunction, most of the clauses’ thematic structure is unmarked, indicating that the speaker tries to use the same typical mechanism in everyday language to construct information structure.

Gasemi Gonabady (1603) is a famous poet for his National _Historical epics. At the beginning his Masnavis he starts with a introductory part and then he arrange a Mearaj _ Name. Ghasemi has described the Mearaj of the Prophet Muhammad in a strong and high quality of poetry in such a way that can consider his Mearaj _ Name as a superior part of his poetry. Gasemi described a very exciting picture of this Journey. In the present research first all Mearaj _ Name from Masnavis of Ghasemi were evaluated and all aspects of Mearaj was arranged as he described; then was compared with those in the book of Al Mearaj written by Ghoshairy. By this comparison   Theses questions were answered: 1) which steps of this Holy journey did come to attention of Ghasemi?2) what are commonality and the difference between Ghasemi and Ghoshairy. The results showed that although Ghasmi and Ghoshairy,s point  of  view  are very  closed  to each  other, but Ghasemi had described  Mearaj  events  more. precisely with more relevant pictures. Both poets believe to bodily Mearaj. hasemi believes that Prophet Muhammad saw God with a heavenly eyes, but Ghoshairy  blives that  Muhammad  saw God with the  real eyes. Ghasemi in his poets had not mentioned the date of Mearaj, opening the chest and washing the hands of prophet Muhammad; although Ghoshairy has pointed to these two points. In this paper other differences also have been mentioned.

Translation scholars have developed different approaches to demonstrate the nature of translation, one being the cannibalistic post-colonial approach. The story is -Brazilian natives ate the Portuguese priest (a symbol of colonization) during a ritual. This event was later presented as the Declaration of Cannibalism, and symbolically, the act of digesting and absorbing the achievements of the colonizer, by eating the flesh and drinking blood through which, the colony got stronger.

If we look at Masnavi Ma’navi from this perspective, the reason for the Quran’s tremendous influence on it will be completely clear. To clarify the impact of the Quran on Masnavi Ma’navi from a post-colonial translation perspective, Vinay and Darbelnet’s model is adopted because the post-colonial perspectives often have descriptive approaches. Vinay and Darbelnet’s model is concerned with two direct and indirect translation strategies in linguistics and translation studies.

The results of the study indicate that Masnavi Ma’navi, from a post-colonial perspective, is a form of translation of the Quran. Molavi’s motivation in resorting to Quranic verses, in parallel to the meaning of his poems, is to establish a Utopia of Persian literature so that Persian language and literature can reach the level of the high cultures of the world. Although Molavi applied both direct and indirect translation strategies in transferring Quranic verses into Masnavi Ma’navi, he is interested in ingurging, modulation, and equivalence methods as well.

Translation scholars have developed customized theories to demonstrate the nature of translation with ideological tendencies. One of these theories is the cannibalistic postcolonial approach. It dates back to the story where Brazilian natives ate the Portuguese priest (a symbol of colonization) during a ritual, later presented as the Declaration of Cannibalism. Symbolically, the act of digesting and absorbing the achievements of the colonizer, especially their language, by eating the flesh and drinking blood of the other party, was transformed into a means of strengthening and promoting the colony’s power. In brief, the objective of the colony was to absorb the power of the colonizer within itself as to generate new authority. Eating foreign flesh and drinking blood in this ritual is a symbolic sign of respect and acceptance statute and superiority, with no denial or rejection on the colonizer part. In this perspective, the colony replaced the subordinate stance with the superior stance and, like a superior culture, reached power and glory. In the Homogenetic approach perspective in the translation process, the source text is ingurgated to strengthen the target text (TT). A deep look at Masnavi Ma’navi in this perspective, the reason for the Quran’s tremendous influence on it will be completely clear. To clarify the impact of the Quran on Masnavi Ma’navi from a postcolonial translation perspective, Jean-Paul Vinay and Jean Darbelnet’s model is adopted because postcolonial perspectives have descriptive approaches and it is necessary to integrate these approaches with pattern-based and analytical approaches.

Method and Materials:

The Holy Quran and Masnavi Ma’navi constitute the primary sources of this study. The effect of the Holy Quran on Masnavi Ma’navi from the viewpoint of post-colonial translation is combined with Vinay and Darbelnet’s model. The two general strategies of their model are direct translation and oblique translation. Accordingly, in any translation, there exist seven key active processes or procedures::Ingurgitating: is to take a word from the source language (SL) and hold it in the target language (TL), the easiest of the procedures, usually applied in one of two situations: when addressing a new technological method for which there is no term in the TL, or when holding a word from the SL for stylistic effect, where the translator applied a foreign word.

Calque:

 is when a word from the ST is translated into the TT. Calques either adopt the TL syntax when translating each word literally, or they disregard the TL syntax and stick to the SL syntax, thus, making syntactical structure complicated in TT.
Literal Translation: according to Vinay and Darbelnet, this approach can only be applied in specific situations. These scholars believe that interpreting word for word without changing the context is an appropriate measure applied in literal translation. Simply, literal translation broadens the meaning of a calque more appropriately.

Transposition:

 according to Vinay and Darbelnet, is described as a change in word class without a change in meaning. This applies when translators alter the word form, such as nouns to verbs, without thinking about it. Transposition, to Vinay and Darbelnet is either mandatory or optional; they refer to the ST as the base expression and the TT as the transposed expression.

Modulation: 

is the process of generating a TT from a different perspective than the ST. When the results of the previous procedures produce an awkward-sounding translation despite being grammatically, syntactically, and lexically correct, Vinay and Darbelnet consider this procedure to be appropriate.
Equivalence: can be both simple and complex. Vinay and Darbelnet apply the example of someone expressing pain to describe equivalence as something that is almost inherently cultural, expression "ouch!" in English, while a literal translation of the sound would be useless to the reader in French, expression, “ae!.” Both terms will immediately convey to readers that there is a degree of pain involved.
Adaptation: when the translator attempts to make the SL into the TL while assuring that it is as important and meaningful as the original, adaptation is equivalent to equivalence. Imagine if the ST said anything so unmistakably English that translating it into French would be meaningless, or vice versa. Adaptation is needed at this point by the translator. The phrase banlieue is a great example of this, but it can be a bit of a double-edged sword when translated into English.

The findings here reveal that the level of linguistic interference depends on social and cultural factors next to the strength of different linguistic and literary systems; for example, when the translation is done from a strong language or culture, the reception of the SL will be greater in the TL, especially if TL or culture needs to gain strength in a specific context. In this article, the ingurgitation method, as the first of the seven main methods of Vinay and Darbelnet’s model, is fully adopted in the process of analysis of Masnavi Ma’navi to reveal new perspectives on translation studies. Ingurgitating elements of the SL are the methods applied in preservation, reduction, deletion, addition, transposition, and modulation. Among these seven models, the 1st, 4th, 5th, 6th, and 7th are applied in transferring the verses and phrases of the Quran into Masnavi Ma’navi. The translation with calque and literal translation methods was less than the others.

Based on the finding here, Masnavi Ma’navi, in a postcolonial perspective, is a form of translation of the Quran, as the translator has selected the highest and most sacred capital of the SL, like the Quran, and has applied its verses to compose his poems and give them meaning to the highest extent possible. Molavi’s motivation in applied Quranic verses, next to the meaning of his poems, is to establish a Utopia of Persian literature so that Persian language and literature can reach the level of the superior cultures of the world. Although Molavi considered both direct and indirect translation strategies in transferring Quranic verses into his Masnavi Ma’navi, without disregarding strategies like ingurgitation, modulation, and equivalence.

Phonetic stylistics, as one of the branches of stylistics, has an important position in linguistic research. Based on the descriptive and analytical method, the present study has studied the stylistic analysis of Surah Saffat from two phonetic and lexical levels in order to examine the most prominent phonetic and lexical aspects of the mentioned Surah, such as the nature of the letters and the frequency of its repetition, rhythm, puns, and syllables used in it. The findings indicate that phonetic elements such as repetition, rhythm, puns, etc. as examples of phonetic elements, play an important role in conveying concepts and meanings. From the lexical point of view, the use of sound masculine plural from with high frequency and past verbs in baab-e-taf'eel has been more effective in the Surah. And finally, both sounds and words are in line with the topic of the Surah, which is the expression of God's monotheism and the punishment of polytheists.

One of the theories proposed in the field of applied language science, which is used in discourse analysis and can provide grounds for further understanding of the meaning and interpretation of texts, is the speech act theory. This theory was developed for the first time by Austin and then with the help of his student Searle according to the teachings he learned from linguists. Searle divided speech acts into 5 groups: assertive, directive, commissive, expressive, and declarative, and explained the characteristics of each of these acts. Quranic stories are one of the rich sources of linguistic studies, and by analyzing their linguistic structures and textual contexts, it is possible to examine various types of speech acts. This research tries to analyze the speech act in the field of linguistics using the descriptive method and content analysis, and then, considering the context of the speech, to analyze the types of Searle's classification of speech acts in the verses of Noah's story. Among the important functions of these acts is the detailed explanation of linguistic forms in order to discover the implicit meanings of religious propositions. The findings of the research show that the dominant context of the verses of the story is the type of assertive and expressive acts, these acts mostly seek to express the call to obey God and the divine prophets (peace be upon them), introduce God, describe the world of creation, and the description of Noah's views and states. expression of situations is type (A). One of the implicit meanings of the declaration act is the announcement of the beginning of the mission of Noah (pbuh) and the end of his mission with divine force and the announcement of disbelief in God on the part of unrighteous generations. And one of the indirect meanings of directive act is asking for destruction for the unbelievers.

One of the theories of translation is the theory of Vinay and Darbelnet. These two French theorists, citing their contrastive studies of French and Englishi in the " Comparative Stylistics of French and English; A methodology for translation", have introduced models for translating texts that translators of other languages can also benefit from. Quran translators are not exempt from this rule. Vinay and Darbelnet, in their book, propose two groups of direct and indirect strategies for translation, each of which has several methods. The direct strategy encompasses techniques of borrowing, claque, and literal translation, and transposition, modulation, equivalence, and adaptation are techniques of the indirect strategy. The last two techniques, especially adaptation, are related to the important category of a society's culture; therefore, the quality of their use by translators is very important. The present study based on the theory of "comparative stylistics" of Vinay and Darbelnet addresses how these two techniques are used in the translations of Salehi-Najafabadi, Zamani, and Koosha using descriptive-analytical and contrastive methods, while investigating examples of them in the three aforementioned translations. The purpose of this study is to identify the Quranic equivalences and adaptations and the quality of their use in the above translations. The results suggest that firstly, all the three translators have not completely changed the vocabulary and structure of the Quran in using the technique of equivalence in some verses. Secondly, in some cases, different equivalents of the same term have been provided by three translators. Thirdly, in translations of the three translators, the technique of adaptation is often used in singular words (not combinations and sentences) which are culture-based.

In their translations, the translators of the Holy Quran have paid attention to language units such as phonemes, words, combinations, phrases and sentences and they have chosen their translation method word by word, literal, free (adaptation), interpretative and semantic (conceptual, expressive, content to content). Each translation method relies on a linguistic unit and translators define their approach based on it. The present study, with a diachronic approach and descriptive-analytical method, examines the evolutionary process of linguistic units in various methods of translation of the Holy Quran and their evolution over time, and based on the translations of Surah Fatiha, explained and distinguished each one from the other. And by determining the linguistic units, the writer has explained the positive and negative points of each of these methods along with the challenges in the process of translating the Quran. The result shows that the developments related to the methods of translation of the Holy Quran have been in two fields of approach and linguistic units; It means that it is based on linguistic units from author-oriented or audience-oriented and has evolved from word to sentence; Also, in the beginning, the translators of the Holy Quran benefited from the linguistic unit of the word and proposed the method of word-for-word translation, then they turned to sentence-oriented and used methods such as semantic and interpretive translation. Therefore, the main difference between the translations of Surah Al-Fatiha is in the level of the primary meanings of the words, verses and the entire surah, which is caused by the author-oriented or audience-oriented view of the Qur'an.

Every language style is made up of phrases and words that make that language have spirit and meaning. Language plays an essential role in communicating with others, but if music is given sufficient attention in addition to these words, a better result will be obtained and the desired meaning will be accurately and well conveyed. Therefore, music is very important in language and poets and writers can use it to increase the literary value of their words. The Holy Quran is the most sublime text in which the words convey the desired meanings in the best way. In the Holy Quran, the music of words and phrases has been chosen in the best possible way, and the examination of different surahs shows well how the music of words and phrases in the verses has helped convey their meaning and concept. This research has been written with a descriptive analytical method and using library resources to examine the Taqvir surah in terms of its musical layer and to reveal the role of musical elements in expressing the meanings of this surah well.  Finally, it was concluded that the music governing the different parts of this surah fits well with the intended meanings and concepts; Whether the music is derived from the repetition of letters and words, whether it is internal music, as well as the music in the upper letters, which fluctuated from short syllables to long syllables, and in categories such as expression after ambiguity, warning and informing, and other concepts well showed itself.

 In this research, the views of the Holy Quran and the hadiths of the innocent imams (peace be upon them) about generosity and its reflection in Saeb Tabrizi's poetry were examined. Using the qualitative (descriptive-analytical) method, information and data were collected, analyzed and prepared. This research shows that generosity is one of the basic principles of values in Islamic and human society. In the Holy Qur'an, the Merciful God has encouraged and ordered people to do this and has given a great and good reward to the generous. Also, countless hadiths about generosity have been narrated from Imams Athar (peace be upon them) in authentic books. Saeb Tabrizi, influenced by the Qur'an and hadiths, paid infinite attention to generosity and sympathy for the poor, and he can be included among compassionate, benevolent and encouraging poets, because he believes that this is necessary in human society. It is for people to feel responsible for the problems of others and to be generous and kind to the needy.

Studying the precise meanings and grasping the vocabulary of a text is an essential aspect of research in specialized fields like Semantics. Semantics, traditionally, examines how meanings have evolved, perceiving human language as a dynamic and continuous entity. This study delves into the semantics of the term "al-Amr" in the Quran through a historical-descriptive method, exploring the interconnected meanings and contexts of the term using the axes of substitution and co-occurrence. The findings suggest that the primary significance of "al-Amr" primarily revolves around work and command, with other meanings like subject, consultation, and advice identified as secondary meanings during the Jahiliyyah era. This term, along with its variations, is found 249 times in the Quran, with 78 occurrences in singular form, primarily appearing nominally and frequently co-occurring with the words "Allah and al-Rabb." In the Quran, "al-Amr" is a word with multiple meanings, encompassing 19 semantic facets, with twelve of these aspects achieving consensus. Some of its interpretations include "command, victory, punishment, sin, killing, conquest of Mecca, resurrection, revelation, denial, promise, Jesus son of Mary, decree, circumstance, drowning, abundance, death, consultation, caution, and fertility." The term "al-Amr" in the Quran can be categorized into three groups: matters concerning God, humans, or Satan, with the majority of occurrences of the word "al-Amr" being linked to God. Issues related to "those in authority and enjoining good" pertain to humans, while matters associated with Satan are connected to indecency and denial. When a matter is attributed to God, it signifies the negation of material objects, whereas when attributed to a creation, it denotes gradual existence within temporal and spatial constraints. When paired with the verbs "Qudia, Ata, and Jaa," it indicates punishment and retribution, and when paired with "Wabal" and the verb "Dhaq," it signifies sin and disbelief. Linking a command with providence conveys the concept of divine will and decree, and its correlation with the act of sending down implies revelation. Synonyms for al-Amr in the Quran include "Ahida and Wasiya," where, due to the necessity of implementation, these matters are used interchangeably with commands.

"Generativity" was initially introduced by Denis (1838), who associated it with the concept of "being alive." Subsequent scholars such as Jespersen (1942), Darmesteter, Grimm, and others also linked Generativity to this notion. Drawing on the principles of Generativity, vocabulary production, and development occur within specific structures and stages. Generativity is depicted as a process characterized by gradability and gradual evolution, which at times introduces specific constraints that impede the creation of new vocabulary. This study delves into the word formation processes involved in shaping Quranic vocabulary and terminology, examining them through the lens of linguistic principles and generative theories. The generativity approach to various levels of word formation processes encompasses rules, constraints, and obstacles. Among the constraints that influence language in generating or updating vocabulary, factors such as "semantic, phonetic, morphological, syntactic, aesthetic, historical reasons, and extralinguistic factors" play a significant role. Semantic constraints, for instance, may restrict word usage due to negative semantic associations, the presence of loanwords can hinder the formation of new words with similar meanings, and semantic expansion in terms of conceptual meanings is also explored. Phonetic limitations and their processes are prevalent in the domains of recitation, vocalization, and eloquence within the language of the Quran. By observing these phonetic processes based on relationships and characteristics of uniformity, aesthetic sensations are evoked, creating a distinct conceptual framework in speech. Morphological constraints play a significant role in word formation, particularly in affix addition, manifesting in three primary ways: the base's affiliation with a specific morphological class, the dependency of affix addition on prior affixation of the base, and the suitability of the base morphology for affix addition. Morphological restrictions dictate that derivational affixes are exclusively applied to specific bases. Historical factors contribute to lexical changes, with shifts in social and cultural contexts influencing vocabulary evolution and imposing constraints. Extensive borrowing from other languages is a key obstacle to word formation in all languages. These constraints sometimes result in differences between specific concepts and terminologies in the Quranic language compared to those prevalent among the Arabic speakers of that era, prompting linguists to investigate the origins and developments underlying these words.

The Holy Quran, as a representation of profound grandeur and magnificence, is not only remarkable and miraculous in its content and essence, but also in its linguistic mechanisms and structural elements. The spaces between verses illustrate some of the most effective and captivating methods that, apart from the musical structure and rhythmic melody, establish harmony and coherence in communicating the message and substance of the verses. The organization of the final letters of verses (Al-Rawi letters) in forming connections and harmonies with the internal aspects of a verse sometimes adopts a disruptive and dissimilar structural shape. Examining and analyzing the variations in the final letters of verses becomes crucial from a sound perception standpoint. This research methodology emphasizes the aesthetic and semantic beauty that aims to affirm the textual beauty based on the endings of verses. Initially, the lexical and terminological meaning of the term "gap" and the explanation of the types of converging harmonies in pronunciation are discussed in Arabic. Subsequently, the primary focus is on the dissimilar and alternative aspects at the end of verses, with the presentation of examples and evidence of various types, indications, and semantic functions of sounds. The findings suggest that the realm of dissimilarity of converging end letters in the gaps has been accompanied by similar indications in a manner where they have presented the same indication by breaking down into details but have emerged in a dissimilar expressive style. In essence, changes in the surface structure, viewed from the perspective of converging end letters, are evident in similar indications, but the addressing style shifts from direct to absent or different assertion. Consequently, the gap in the Quran not only enhances the musicality of the verses but instigates changes that deviate some combinations, indications, and expressive styles from the norm. Hence, through varied linguistic structures, the connection, coherence, and systematic nature of the lines of Quranic chapters are interlinked.

"Artistic imagery" is the basic rule of the style of the Qur'an and its favorite tool for expressing abstract meanings, mental states and human attitudes. Embodies spiritual and intellectual themes and sensory states in vivid and dynamic images, and by this, God has revealed high and deep cognitions for the level of human understanding. One of the basic topics of aesthetics in the word is artistic imagery, which has long been of interest to people of taste and art. Visual criticism, especially in the contemporary era, has been of great interest to literary people. By artistic image, we mean artistic paintings and It is beautiful that the Qur'an draws by using the imagination and virtual uses of words. The beauty and subtlety of the Qur'anic interpretations is a proof of the fact that the Qur'an is a technical, precise, timeless and superhuman word, with a coherent and unique texture. One of the goals of a text, especially in its literary type, is to influence the audience, therefore the creator uses various methods, including illustration, to achieve this influence. In the field of illustration, descriptions and drawings are such that they touch the realities beyond the text; therefore, the more accurate the depiction of a text is, the more and more strongly the reader or listener is affected. One of the basic, complex and famous concepts in the Holy Qur'an is the concept of polytheism and its examples are more difficult to understand than similar concepts and it is considered a pole around which other related concepts revolve so that God Almighty considers the concept of polytheism in the Qur'an as the greatest And expresses the worst kind of oppression (that polytheism is great oppression) (Loghman 13). The purpose of the artistic image in the Holy Qur'an is to make a human being intellectually, intellectually, emotionally and behaviorally, and the variety of its functions is also to fulfill this religious purpose.In the expressive art of the Holy Quran, the goal is to stimulate the audience to the two powers of reason and emotion. In the psychological function, the Qur'anic image is not only enough to affect the mind, but balances the human soul through the stimulation of emotions. Therefore, creating a balance Spirituality in human existence is the goal of the psychological function of the Qur'anic image. In addition to building the human psyche, it also pays attention to the balanced relationship between the self and society. In the rational function, the Qur'anic image also focuses on the formation of the human mind by insisting on the contemplation of tangible scenes. And relying on the observation of sensations as a tool of religious knowledge and then emphasizing the principle of the cause or some rational reasons with polemical approaches such as debate and the law of equality. The religious function is the basis of all the functions of the Quranic images. It was done to make a person familiar with his creator and his names, attributes, actions and effects of his power, and this leads to intellectual and ideological works and to the correct human behavior and finally to the aesthetic concept in Muslim education. The purpose of this study is to investigate the artistic images related to the concept of polytheism in Surah Hajj of the Holy Quran and its elements based on the theory of Sayyid Qutb, focusing on independent extraction of the functions of these images based on the view of Abdul Salam Ahmad Al-Ragheb. In his book, Seyyed Qutb paid attention to the artistic aspects and appearances of artistic images, but did not pay attention to the functions of the images. In this article, we have taken into consideration the point of view of Seyyed Qutb, who divided the elements of the artistic image to extract the elements of artistic images, and the view of Abdulsalam Ahmed Al-Raghib to extract the functions of images related to this concept. The views of Ragheb and Seyyed Qutb are complementary. are and overlap with each other. In many cases, we see that the same terms used by Sayyed Qutb were also used by Ahmad al-Raghib. We have used descriptive-analytical methods from statistical tables. The conclusion reached by this research is that God did not use the artistic image only for the purpose of beauty, which is manifested in presenting the main idea of the verses under discussion. Rather, he has chosen it as a means of expressing religious, psychological, and other purposes. Also, among the elements of the artistic image of the concept of polytheism in Surah Hajj, the element of artistic harmony with (14 repetitions) has been most present. At the top of the functions of artistic images is this concept with (5 repetitions) Then there are psychological, intellectual, social, historical and political functions, respectively.Keywords: Holy Quran, Surah Hajj, The concept of polytheism, The function of artistic imagery, Mental concepts

Cultural linguistics examines the relationship between language and culture and their mutual influence. In this perspective, language is a subset of culture that reflects various characteristics of culture. One of the tools that cultural linguistics has used to achieve its goal is conceptual metaphors, because conceptual metaphors are not created by chance, but are based on mutual and sustainable actions with culture, the present study focuses on the conceptualization of "life "In the Qur'an, he focused on the common economic types among the people of the descent era, in order to study the reflection of the common types in the conceptualization of "life" in all the verses of the Qur'an. The studies conducted indicate that among the common types of economy, the type of "trade" is used with a higher frequency than other types in the metaphorical conceptualization of "life" and then we witness the conceptualization of "life" through economic types. We are farmers, ranchers, hunters, looters, and artisans. The data shows that the Qur'an has used common patterns in culture to conceptualize and produce metaphors in the field of "life" and after getting close to the audience's thoughts by producing conceptual metaphors and applying them in new relationships to create new patterns and convey the divine worldview in the field "Life" pays. The metaphors used in this field not only reflect the existing cultural patterns but also produce new patterns

In semantics, the study of the meaning of words and sentences, the linguistic units are examined according to their occurrences in language, i.e., Paradigmatic and Syntagmatic Relations. These units are also examined according to their references, i.e., their relationship with the outside world (context). Semantics determines what facts each word includes by element analysis. These elements start from general features and reach more detailed elements. Constructivist semantics is a sub-branch of semantics that pays attention to both intra-linguistic meanings and extra-linguistic meanings. It was employed in examining the concept (al-Risala) in the verses of the Holy Quran. To systematically explore the concepts, a thematic research method was used in the Holy Quran; via this method, Qur’anic concepts are discussed both concerning the semantic relations within the verses and the connection of the concepts with the world outside of language can be understood with regard to the Quranic contexts. The term has a very high frequency in the Holy Quran. In this research, according to the root of this term, (Rasala), the terms (al-Risalat), (al-Rasul), (al-Rusul), and (al-Mursalin) are also relevant. The term stems from gradual emission; when it means revelation, is derived from it. Paying attention to the use of and in the Holy Qur’an, and examining their syntagmatized words in the Holy Quran, it can be inferred that is a divine truth including all aspects related to the social life of humans and the developmental life of beings. The most common syntagmatic relations of and are with (Allah) and (ar-Rabb) and the relative pronoun (Ha'a), which in most cases is its reference is. This syntagmatization tells about the divinity of. Also, in the Holy Qur’an, the terms and are found in syntagmatic relations with terms such as (alUmma), (al-Nas), and the plural pronouns (Hum) and (Kum). Further, terms such as (Fikum), (Anfusukum), (Anfusuhum), (Minkum), and (Minhum) have frequent syntagmatic relations with the two terms as mentioned above. This syntagmatization can show the social and universal truth of.

The structure of the language of the Holy Quran is different from the language of other texts in ays and is considered as a standard of the Arabic language. Various factors have made the language of the Quran effective, meaningful and purposeful. This linguistic feature can be observed and proved from different angles. One of these unique features is the feature of purposeful highlighting and highlighting.Which is both in terms of structure and content. Jeffrey Leach's theory was adopted as one of the leading theories in the field of textual highlighting in Surah Qamar. due to its special content and message, full of aberrations and regularities. The result of this research, which was done in a descriptive-analytical manner, was that highlighting in the method of abnormalities and various regularities in order to convey the message to the audience has been widely used in Surah Qamar. In the meantime, syntactic, semantic and lexical aberrations have occurred in it more than other types of abnormalities.

Language is a collection of regular and interconnected sounds that distinguish words and their meanings from other words; in fact, sound is the most fundamental structure of language; because the appropriate use of vowels and consonants has a deep connection with the thought of the creator of the text, which can inspire specific meanings in the context of the situation; therefore, the purposeful repetition of consonants and vowels causes a great induction of phonemes in expressing the meanings of the text. "Maurice Grammon", a famous French linguist in the 20th century, puts forward the value and concept of inducing phonemes in language and believes that a writer can create the desired images and meanings with a specific and regular melody in a systematic network of words made up of similar phonemes. , to induce in the mind of the audience; for this purpose, the present research investigates the induction of sounds in Hajj verses with the method of content analysis and based on Grammon's theory; the results indicate that the phonetic miracle of the Holy Quran ultimately inspires beauty, concepts and meanings to the audience. So that the frequency of the light(simple) vowels "A" and "A"/a/¸/ã/ and the consonants of the latin words "S,Z"/s¸z/ and the alveolar- fricative consonant "Y"/j/ play a very important role in associating the concepts of Hajj.

One of the semantic methods is Izutsu theory, which is used in the field of Quranic vocabulary. In order to extract the meaning of words, Izutsu pays attention to semantic development by looking at the meaning of words in Jahili poetry and identifies focal, key and secondary words. Then he identifies the meaning of the words with seven methods. (contextual definition, replacement of words, opposite words, semantic field, negative form of words, synonyms of expressions and usage in non-religious context) This research, after identifying the type of vocabulary, has analyzed the effect of each word in the semantic field with a descriptive-analytical method. Then, the semantics of the words Za'am ", "Meryat" and "Rayb" have been done using the implementable parts of Izutsu's theory. Through this research, it was determined that the words Za'am ", "Meryat" and "Rayb" were used in Jahili poetry, but in Quranic usage, they have the basic meaning of "false belief", "stubborn doubt" and "obstinate doubt" respectively

The current study, carrying a comparative perspective, is an attempt to present the commonalities in Masnavi and Quran with respect to the notion of fiction making. As the analyses provided by this study claim, Quran and Masnavi, despite applying fiction-making strategies, avoid this strategy and, on the basis of this feature, shape the fiction narration and lead the audience to the main point of the narration. Respecting the question that “how is this possible that fiction-making happens while standing off the fiction”, the impact of multiple factors such as the revelation structure, moral idealism, different usage of imagination in storytelling, reality and virtuality of language, and purpose of the story in those pre-mentioned texts can be addressed. Via using descriptive-analytical method and library and attribution studies, it can be concluded that by going beyond the common ways of imaginary contexts (i.e., metaphorical), virtual attribution will lead to reinforcement of fiction narration destruction, which, finally, assists these two texts to stand off the fiction. Furthermore, the difference in Quran and Masnavi`s aim for storytelling leads to creating fiction without telling exact details and without making contexts that are fit with the nature of narration and actions/reactions of fiction characters. So, these features enable these texts to deeply stand off the fiction and be different from readers` normal exceptions in fiction reading.