جستجوی مقالات مرتبط با کلیدواژه « تقابل معنایی » در نشریات گروه « علوم قرآن و حدیث »

Directional and symmetrical opposition are considered two common types of semantic opposition. Semantic opposition is a special topic of semantics. Semantic opposition is one of the most important and frequent semantic relations in Nahj al-Balagha. The variety of semantic opposition in this world and the hereafter creates a variety of semantic implications, which is one of the necessary tools in the semantic analysis of this literary work. The present research is compiled by the descriptive-analytical method. In this research, due to the widespread discussion of the semantic opposition between the attributes of this world and the hereafter in the sermons of Nahj al-Balagha, two common types of opposition between these attributes were investigated. The results showed that, Imam has drawn some features for the world and the hereafter, which represent the opposites of different directions with respect to the reference point and are referred to as directional opposites. These opposites, including 15 cases, are considered one of the most frequent types of opposites between the mutual attributes of this world and the hereafter. Pairs of mutual attributes according to the features of symmetrical opposition, which have the lowest frequency between the attributes of this world and the hereafter, including 3 items, are placed after the directional opposition. Imam has used these attributes to express the features of this world and the hereafter; the occurrence of one of the reciprocal words implies the occurrence of the other word.

This study has investigated the contrast of the concepts related to happiness and sadness in the Qur'an with the aim of better understanding of God's purpose   from happiness and sadness, with an interpretive approach and using the logic of dual contrasts in structuralism. In 29 verses along with their practical context in happiness and sadness that have been examined in this research, four meaning categories are: happiness with a positive semantic component, sadness with a negative semantic component, happiness with a negative semantic component and sadness with a positive semantic component. At the surface structure, happiness and sadness have been used in the Qur'an with positive and negative meaning, or their conventional meaning. At this level, considering equal semantic networks, happiness and sadness appear in the original or common meaning. On the other hand, in deep structure, happiness with a negative semantic component and sadness with a positive semantic component have been used in the Qur'an. At this level as well, according to semantic equivalent networks, these two words have meaning in contrary to their common meaning. According to the results, absolute happiness and sadness as two positive and negative poles (complementary opposites) exist only in the hereafter. Happiness and sadness in the world are mixed with each other in graduated opposition. This is the reason why all types of happiness and sadness can be placed in equal groups of positive and negative.

In the field of interpretation and understanding of the Holy Quran, referring to hadiths is important. According to the Hadith of Saqalain, there is a deep and valuable link between Ahl al-Bayt and the Holy Qur'an. Therefore, the use of his statements has always been the focus and emphasis of Qur'an commentators. In the method of interpreting the Qur'an according to the Qur'an, as can be seen from the appearance of Allameh Tabatabai's words and interpretation, he interprets the Qur'an independently of the hadiths. He uses the Qur'anic verses themselves to interpret the verses. Ayatollah Javadi has also paid attention to this method of interpretation. However, the examination of the interpretation process of both commentators makes it clear that they have used the Sunnah to understand and interpret the verses as accurately as possible. From his point of view, hadiths do not directly interfere in interpretation. But in matters such as stating the example and description of the verse, generalizing the meaning of the verse, determining and explaining the details of the verses, etc. traditions can be used. Also, correct hadiths can strengthen or weaken interpretations, and this issue does not affect the self-sufficiency of the Qur'an to explain its meaning. In the field of hadith criticism, two high-ranking commentators do not limit themselves to document criticism, but also examine the content of hadiths and provide criteria for understanding hadiths and identifying true and false hadiths.

The word istikbar (arrogance) is one of the key words in the monotheistic system of the Quran, which has found a special status as a special feature of the opponents and adversaries of the call to the truth. Given the prominent role of this issue in the human life system and its provision of corruption and moral deviations, it is necessary to represent the nature of the elements that make up the semantic network of istikbar. Using the descriptive-analytical method, the present study aims, first, to analyze the lexical concept of this word and, then, to examine the semantic relations of the word istikbar with the words which co-occur with it, so that some of the syntagmatic elements of this word such as semantic proximity, semantic contrast and semantic field are illuminated through case analysis. The results show that istikbar is in close proximity with Satan, infidels, polytheists, affluent people and voluptuaries, and concepts such as selfishness, atheism and ingratitude, fanaticism, group-preference and infiltration-seeking are included in the semantic network of istikbar. This word is further in semantic contrast with concepts such as faith, servantship, obedience, forgiveness and ‘the state of being oppressed’, and it is effective in leading man towards falsehood and the emergence of the major moral vices. Importantly, the estimation of meaning based on this linguistic mechanism is considered a methodical model and following the discovery of implicit meanings, it has tackled the degree of semantic degradation and status degradation of istikbar by Quranic standards.

One of the prominent features of a language is the Semantic opposition which has been developed in the modern structural semantics. Semantic opposition is one kind of the conceptual relations at the level of words, by which as well as other conceptual relationships, the semantic field of the vocabulary can be obtained. Recognition of the antonyms of each word is effective in making the exact meaning of the word clear. Discovering the semantic field is based on one of the accepted and practical oppositions in semantics. Regarding the meaning of Haq (=right), there are dispersed works in the field of law, whereas no independent research has been carried out with regard to its semantic oppositions. Hence the present study as an independent one is conducted. The current paper has been carried out through a descriptive-analytic method to explain the semantic opposition of Haq and Batil (right and wrong) in the Holy Koran on the basis of lexical semantics. By making a distinction among the semantic components of Haq and Batil separately, it concluded that the word Haq has 3 antonyms in the Holy Koran. Haq is in complementary opposition with such words as باطل, کذب, and لعب. It is in lexical opposition with the expression بغیر الحق and in implicit opposition with such words as ظن, شرک and ظلم.