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

Qur'anic multivalent verses are the most appearance of stylistic changes. With this presupposition, the research intends to deal with the of surrogate verbs in multivalent verses, applying descriptive-analytical method and using the component analysis approach, and in addition to interpretive investigations, determine why a particular verb is used in each position. In general, the research is based on this presumption that determining the semantic components of each word and its context and context is effective in understanding the verse style changes. Examining the Qur’anic data showed that lexical substitution as one of the stylistic changes of multivalent verses is affected by contextual factors. As each context follows the linguistic phenomenon of "selective limitations" and requires a suitable word. By knowing these factors, it was concluded that the selected words used in the discussed verses were the best, most precise and most suitable possible words, and replacing them with other words would disrupt the meaning of God's intention.

The word “religion” (Dīn) is one of the most commonly used terms in the Holy Qur’an, and Islamic scholars have studied its concept from various perspectives. However, its diverse and varied uses in the Qur’an and the methodological problems of previous endeavors have caused it to remain ambiguous. Therefore, it is necessary to examine its meaning using modern methods of semantic analysis. Semantics examines the components and semantic domains of key words in the Qur’an by identifying semantic relationships and their positions in semantic networks of the text, independent of external biases, perceptions, and interpretations. This method is considered effective and valid in this type of study. Based on this approach, this study analyzes the semantic meaning of the term "religion" in the Qur’an by relying on the verses themselves and using a synchronic/diachronic semantic analysis method that determines semantic domains within a framework of semantic relationships such as hyponymy, opposition, collocation and substitution. After this semantic analysis and the delineation of two semantic domains of "worldly" and "the afterlife" for the term "religion" in the Qur’an, its semantic components are identified, leading to a basic definition of this term in the Holy Qur’an.

Qur’an and humanities are fields different from one another. These very differences have also caused that, despite the society’s desire to produce Qur’an-based humanities, no significant productions in this field to be provided. The main challenge facing researchers in this field is how to establish relation and rapport between these two fields. By introducing the term as the starting point of the interdisciplinary research of the Qur’an and humanities, the research has introduced the language as a platform for interaction between the two; and in order to establish interaction at this level, based on the semantics approach, it has proposed a method that should be followed in three stages. The first step is to deconstruct the specialized term. At this stage, the semantic components of the term are obtained from the sources and after categorizing the components, its main, secondary and special components are determined. In the second stage, finding equivalence and analysis of the Qur’anic concept should be carried out. At this stage, by choosing a Qur’anic equivalent, we will analyze its semantics in the body and context of the Qur’an. The third stage compares the components of the term with the components of the Qur’anic concept, and by determining the congruent, non-congruent and special components of each one of them, it provides the possibility of matching the concepts in both aspects of the Qur’an and humanities.

The word Rizq is used one hundred and nine times in the Holy Qur’an. Lexicographers and commentators have considered a wide range of material and spiritual meanings for this word; some of them have applied rizq to a material meaning only, others only to a spiritual meaning, and some to both material and spiritual meanings. This division of opinions among lexicographers and commentators has arisen while, based on linguistic evidence, rizq carried a limited and specific meaning in the pre-Qur'an era and in the era when the Qur'an was revealed. The authors of this article, with the aim of achieving the original meaning of this word in the Qur'an and using the historical etymology of this word, have shown that in the pre-Qur'an era, sustenance had a material meaning such as "food", "interest and share", "daily being"a And "giving to others" is considered its most important component. During the revelation of the Qur'an and with the transfer of this word from Persian to Arabic, the same range of meanings was also introduced into the Arabic of the era of revelation. For this reason, in understanding and interpreting the verses in which the word sustenance is used, one should focus on the material meaning of this word.

From the point of view of the Holy Quran, human effort has a special value in the eyes of God. However, researchers have rarely addressed this term. The present research has used the science of semantics with the aim of analyzing the components and the semantic network of the word "Sai" in the Quran.For this purpose, by using the companions of this word, the basic components and semantic network of this word have been identified with the method of semantics and analysis of related verses. Semantics will help to get a meaning based on the Qur'an from the word, which will lead to a better, more accurate and deeper understanding of the verses and will be of great help to the translations and interpretations of the Holy Qur'an.The findings indicate that "Effort" has a single meaning with the components of "being alive, using power and strength, movement, in the case of humans, direction, and abundance according to the purpose and requirements of the subject". Also, in a classification, Sa'i is attributed to humans and non-humans in the Qur'an.For non-humans, effort is accompanied by movement and a manifestation of life for these creatures. In the Book of God, the effort is not attributed to God.

The word "Ethm"(sin; in Arabic: اثم) with its 48 frequencies in the Holy Quran, is a key concept in the semantic field of the sin. In comparison with other concepts in this field, it has been used in more diverse contexts and semantic relationships. Neglecting the origin of this word and its semantic subtleties in the Quranic verses, lexicologists and commentators have considered it as same as other words in the semantic field of sin. Given the semantic opacity of the word Ethm in the Holy Quran, it is necessary to study this concept semantically. By using semantic methods such as etymology and syntagmatic and paradigmatic relations, this article aims at analyzing Ethm semantically. Etymology confirms the components of "convergence", "delay", "intentionality", and "filthiness" in the word Ethm; the latter component refers to the idea of "essential badness" and the valuation of this concept before the advent of Islam. Investigating the syntagmatic and paradigmatic relations shows that Ethm is different from other concepts in the field of sin in the Quran; this word consists of two components of "falsehood," and "invalidity" and often refers to thoughts and sayings. Also, this word has two usages; in the domain of "relationship with God" in the context of the prohibitions, and the field of "human and social relations" in the context of participation in lies and the Forbidden.

Courage is one of the moral virtues that mean bravery and in ethics it is referred to as the middle ground between temerity and fear. Given the importance of the issue of courage in human life and its great impact on his material and spiritual growth and excellence, the need to identify its semantic domain, especially within the limits of Islamic sources, is increasingly determined. Using a descriptive-analytical method and emphasizing the field of structural semantics, the present article intends to examine the meaning of the word courage in a systematic process; Based on the findings of this study, by examining the semantic scope and relations of coexistence and substitution of the word courage in religious sources, the concept of "courage" with a number of words such as "truth and honesty", "self-sacrifice", "rejection of humiliation",  "ambitious", "mettle", "self-control", " humanity", "generosity", "patience" and "wisdom" are strongly related. The concepts of "victory", "virtue" and "endurance" also have a distributive relationship with the concept of "courage". Also, the concept of "courage" is in conflict with words such as "cowardice" and "lack of foresight". Therefore, through courage, one can strengthen those traits that are strongly related to this concept and avoid the negative impact of traits such as "cowardice" and "lack of foresight" that are in conflict with this trait.

“Infaq” is one of the most prominent individual-social guiding principles of the Quran, which is referred to as financial piety as opposed to doctrinal and devotional piety. The high frequency of infaq verses in the divine discourse indicates its special importance to God, so much so that it has been mentioned as a way to save man from the inner diseases of the soul, such as miserliness, avarice, etc., and it paves the way for the purity of the soul. Based on syntagmatic relations, infaq co-occurs with many words in the divine verses. Relying on the descriptive-analytical method, the present article deals with the semantic components of infaq based on the positive and negative differentiation of elements while extracting some of the words which co-occur with infaq. The findings reveal that the word infaq co-occurs with some ethical and doctrinal concepts with positive emotional denotation such as faith, piety, benevolence, goodness, trustworthiness, lucrative business, etc., and creating semantic relationships at the sentence level, it forms such semantic components as practical faith, creation of personal and social security and health, theism, reinforcement of moral values, moderation, etc. Each one of these lexical relations denotes special meaning subtleties and literary imagery of infaq, and in turn indicates the coherence and cohesion of the words and meanings in the divine discourse, so much so that the lack of attention to the highlights in syntagmatic relations will reduce the precise and deep understanding of words.

One of the efficient methods in semantic studies is “componential analysis”, in which the words are analyzed into semantic units and constituent components with the aim of achieving an accurate and thorough concept so as to unveil the meanings hidden in layers of each word; this would ultimately lead to presenting a perfect and clear translation of the text. With a descriptive-analytical method and with reliance on componential analysis and vocabulary analysis into smaller semantic units in some Qur’anic vocabulary, the present research tries to unveil the meanings hidden within the words through analyzing them into their semantic components and units, to critical review their reflection in contemporary translations, and to analyze the translations’ strengths and weaknesses in this respect. A semantic study of such words and phrases as “yuqāttilūn, wā‘adna, ānastu, tabba, natlūhā, lā taḥṣūhā, and aqtaraba” indicates that inaccurate attention of the translators of the Holy Qur’an to the vocabulary units and their constituent components would definitely affect the concept intended by the narrator and would cause misunderstanding the real intention of the Holy Qur’an. As a result, this heedlessness has led to presenting an incomplete and vague rendering of the Qur’anic words in some translations, which have not been adequately consistent with the overall concept of the verse and the context of the Qur’anic statements and is merely viewed as expressing primary and superficial meaning of the Qur’anic words. However, some translators have presented a relatively successful and acceptable translation with reference to some of the semantic components of words.

This article is a semantic attempt to analyze 51 attributes of God in 28th.-30th. Parts of the Holy Quran based on Liber’s semantic model. The present study aims to investigate the semantic features of God's positive lexical attributes mentioned in the Quran based on Liber's semantic model and to examine the effectiveness of this model for semantic analysis of attributes in Arabic. Data collection has been done by the library method and the meanings of God's attributes have been extracted based on some authoritative sources of vocabulary and interpretation. The reference to bilingual cultures, in addition to the monolingual Arabic culture, has led to the authors' greater mastery of the meanings studied and their assurance of the correctness of the semantic analysis path. The results show that among Liber’s semantic components [dynamic], [gradable], [IEPS] and [place] are used in the semantic skeleton of the adjectives and the components [material], [bound] and [structured] cannot be proposed in the analysis of these lexical elements. The component gradable with a frequency of 70% is the most frequent component and Vajra with a frequency of 9.5% is the least frequent semantic component. Concerning the first level of adjectives’ semantic body, these words are divided into two groups; events and states. The second level of adjectives’ semantic body shows speakers’ information about those words. In the end, it is observed that Liber’s semantic characteristics don’t have the efficiency to show semantic differences between words; so the authors have proposed to consider the components [comparison], [amount] and [confirmation] in the semantic skeleton of the words to reach a more exact semantic analysis. Liber's semantic model, on the one hand, is about text and is related to verbal contexts and rhetoric, and its citation is due to the authors' emphasis on the theoretical view of linguistics on the text of the Qur'an, and on the other hand, Liber's semantic body is related to the science of meanings.

The Quranic term of “Zanb” is a key concept in the Semantic field of sin in the Holy Quran. Commentators, regardless of the semantic delicacies and the context of the Zanb, consider this word to mean all the sins and sometimes the same meaning with other concepts of the sin in the Qur'an. Whereas the Holy Quran has applied a different concept for the word. This article deals with explaining and clarifying the meaning of "Zanb" in the Qur'an with semantics methods. The etymological results demonstrate that Zanb is homonymy in the "tail" and "portion" and "sin ". An examination of Syntagmatic & Paradigmatic relations of "Zanb" revealed tree points; One. Zanb in the Qur'an is disregarding the covenant between the subordinate and his superior that would result a proportional punishment. Two. Khatiah is the most important paradigm of Zanb and appertain to the context of the verses concerning the Israelites. Tree. the concept of Zanb , Khatiah, Jorm and Fisq constitute the " Zanb -axis" pattern of sin in the Qur'an.

Using the "semantic components" as one of the new projects and designs in the semantic studies of Quranic sciences plays an important role in achieving the exact meanings of the vocabulary of this divine book and in recognizing the coherence and systematic relation of its concepts. Regarding the issue of the selective limitations of the vocabulary toward each other, in the language of the Holy Quran, which is limited to a fixed and fixed text, as with any other text, the possibilities of contiguity and contiguity are limited and binding. Therefore, the use of the semantic component theory as a tool for recognizing the vocabulary associated with the selective constraints is essential. For this reason, the present article seeks to rely on the descriptive-analytical method and the application “Disability/ Vahn”, “Weakness/ Zaaf” and “Helpless/ Steckanat” and the type of their arrangement. The Quranic propositions showed that the concept of weakness according to its meaningful components is the term and two other meanings of its subconscious. Similarly, the concept of "weakness" and "disability", due to subscription in their subclinical terms, are related to each other in a coherent relationship between the component and the time. In addition, among these three words, the concept of “Helpless” expresses the extreme state of subjectivity and disability.

"Qist" is one of the key concepts in the holy Quran and it means the idea of "Justice". This idea is considerable in various fields of Humanities such as Politics, Economics, Laws and Social Sciences. Although Muslim scholars – such as philologists- have studied on the concept Qist and finally marked the semantic components "justice" and "right" for it, but since the concept justice have itself an opacity and its components is not clear, still a semantic study on this Quranic key concept is needed. The auther in this article intends that presents a semantic analysis of the Qurainc word "Qist", by using various theories in Semantics, like Syntagmantic Relations, Semantic Fields and Semantic Components, and also by using various methods in Historical Linguistics, like Etymology, Typology and Semitic Studies. In the first step, the semantic components of Qist discovers by using Etymology. in the next, by discovering the semantic fields of Qist in the holy Quran, Existing of this semantic components in the conext of verses will been measured. As a result, the word Qist have semantic components "law", "right" and "truth", and in the holy Quran used at the fields of laws, judgeship, transactios and justice in social acts.

Expounding the various components associated with the word “Karam” (meaning “dingus” in Latin, which is the root of the word “dignity” in English) is of paramount importance. There are a huge number of Quranic studies dedicated to the dignity and the respect that humans gain either intrinsically or acquire by themselves. However, by delving into the semantic data as well as the meanings of the words associated with Karam or by paying attention to how frequently they are used, one may realize that Karam and its components in the Holy Quran need to be extracted and dissected according to the concept of “Rab” (God). Using historic and ethnic structural semantics as well as semantic data, the current study tries to come up with the associated words and substitutes for “Karam”. Subsequently, this study will try to complete the structural-semantic data and not only discover the meanings of “Karam” in Quran with an analytical-rational approach, but also analyze them by categorizing the related associated words and substitutes into the two groups of concepts and examples. Eventually it comes to the conclusion that honor and dignity are closely associated in the Holy Quran and that there is an ample interaction between the two.

The concept of “Kalama” has always been one of the most important and yet complicated concepts that has been brought to attention in human and divine schools of thoughts. “Kalama” has also claimed a special place in the Holy Qur’an، and the repetition of it throughout the Book is a sign of its importance. Semantics of Quranic words is one of the modern methods of investigation in Holy Qur’an. This research، accordingly، has tried to clarify the concept of “Kalama” and to decipher its semantic components from the Holy Qur’an، by using modern semiotics. The synchronic method allowed the study of the 46 verses in the Holy Qur’an that contained “Kalama” within them. After analyzing their application and deciphering syntagmatic and paradigmatic concepts، the results showed that the concept “Ghol” was the closest concept to the core meaning of “Kalama”، and thus could be used as a paradigm for the phrase. Therefore “Kalama” is a speech or saying attributed to both God and human in the Holy Qur’an. However، over half of these 46 verses point to divine commands which result from God’s will or divine traditions. In one verse it points to infidels and reveals their beliefs about their actions. The rest of these verses are not attributed to anything or anyone، rather they are syntagmised with differing positive and negative traits، which express different monotheism and un-monotheism beliefs.