جستجوی مقالات مرتبط با کلیدواژه « structural semantics » در نشریات گروه « علوم قرآن و حدیث »

Following Allāh and Rabb, Al-Raḥmān emerges as the most frequent name of God in the Qurʾān. In addition to the Basmalah and Q1:3, Al-Raḥmān is extensively used, particularly within the middle Meccan Surahs. With the acceptance of the perspective of Muslim scholars, where Al-Raḥmān is an exaggerated form of raḥmah (mercy) and a descriptor of God, the issue at hand revolves around the semantic difference between Al-Raḥmān and the descriptor Raḥīm, which is also derived from raḥmah and is an exaggeration regarding God. This is especially evident in the Basmalah and some verses such as Q 41:2, where both are mentioned together. The answer to this issue lies in understanding that Al-Raḥmān is not an exaggerated descriptor of God, meaning an exaggeration of His mercy, but rather it is a proper noun, and like the name Allāh, indicates the essence of God. The first part of this research employs a historical approach and applies comparative Semitics, while the second part adopts a structural approach grounded in Qurʾānic usage. Multiple pieces of evidence are presented to establish Al-Raḥmān as a proper noun. Notabely, its consistent usage as a definite noun in Semitic languages, and its exclusive application in the Qurʾān referring to God are highlighted. The coexistence of definiteness and specificity in reference underscores Al-Raḥmān as a proper noun for God.

The Holy Qur’an mentions itself and two matters belonging to it eleven times, namely: “hukm (ruling)” and “lisān (language)” with the description of “Arabī (Arabic)”. God’s emphasis on this feature is something worth pondering and researching. Commentators have mostly considered this word “a name attributed to the Arab race” and referred to the meaning of “Arabic language”. However, this interpretation does not correspond to the meanings of its paradigmatic words, the linguistic context and the content of the surahs in which this word is used. Based on the structural semantics and the approach of semantic comprehensiveness of a surah, this research semantically examines the word “arabī” in the verse Nahl: 103[1]. As a result, it is proved that in Surah al-Nahl, “Arabic of the language of the Qur’an” is described with “comprehensiveness of God’s command”, “conformity of the Qur’an with it”, “activation of human cognitive tools (i.e.: thinking, reasoning, listening, mentioning) and “enlightenment according to the end of man”. “Lisān Arabī” has the ability that by presenting the command of God man can turn his attention to matters that along with the activation of cognitive tools and the flourishing of each of them, will enable man to reach the final desired by God, and God’s command will manifest in man’s action and behavior.

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.

The Holy Qur'an establishes a system of meanings between words in which it explains and evaluates concepts based on its worldview. The method of constructivist semantics is a way of recognizing Qur'anic words in this system without any other presuppositions. "Farah" is one of the Qur'anic concepts that, although it has a positive value in some applications, has been criticized in more cases.Thus, Farah's interpretation of happiness reinforces the skepticism of the Qur'an's denial of his opposition to happiness, despite the positive nature of this concept in psychology. Accordingly, this research seeks to find the meaning of Farah in the Qur'an with a descriptive-analytical method and by using constructivist semantics, and then find the reason for its dominant condemnation.This study shows that in the Qur'an, the semantic components of Farah include pride and joy, and this word is divided into two types based on the superiority or non-superiority of the real factor of pride in it, in other words, the existence or non-existence of the component of reality.The Holy Qur'an lists a number of factors for disapproved Farah, including the blessings of the world, the escape from jihad, and the entanglement of believers.In contrast, the divine grace and mercy, which in the Qur'an refers only to spiritual blessings, is the only factor of admired Farah.

The word daraba is one of the most complex words in the Arabic language, which according to some of the earliest philologists is used to refer to all actions. Therefore, a precise understanding of the meanings of daraba in the Quran and finding its semantic components requires a methodological study. Structural semantics is one of the methods of Quranic studies which deals with extracting hidden meanings in a text considering a network of conceptual relations. The present study is based on syntagmatic and paradigmatic relations and seeks to discover the semantic components of daraba using the constructivist approach. An attempt has been made to explain the semantic status of daraba in the Quran through the semantic analysis of the words that are in the same semantic field as daraba and in the two syntagmatic and paradigmatic axes. The semantic components of “daraba” extracted through syntagmatic relations are: to connect, to join, to close, to leave, to turn away from, to entangle, to unfold, to surround, to change, external emergence, power and weight. The semantic components to go, to cut, to turn away from, to surround, to cover, to squeeze and to entangle were further extracted through the paradigmatic axis of “daraba”.

One of the most adjectival Phrases of the Holy Qur'an is "work righteousness." What is God's word about this statement? The commentators have used various methods to achieve their answer. In this research, structural semantics method has been used. The purpose of this article is to show the meaning of "work righteousness" and achieve its meaning. Hence, first, on the basis of historical semantics, its etymology was examined and then on the basis of structural semantics, the semantic circles of "work righteousness" with respect to the semantic fields of their respective words: good(khier), good(hasan) and the good(ma'ruf) And its mutual terms: false, debauchery and corruption have been analyzed. The author, while accepting the emphasis on the well-known definition of "work righteousness", namely, the gathering of the good act and good acting in one act, emphasizes on the role of determining the "leader" and "wisdom" and its relation to the "purpose" of action, and on the semantics of faith, sincerity , The continuity and repetition, the breadth, proportion and factor of time and personality in the semantics of the "work righteousness", and has counted degrees for "work righteousness".

Acceptance is a universal need and encompasses the life span. Maladaptive schemas are the product of the damage to this need, and Satisfying in this need increases the feeling of love, support and meaning. The purpose of this study is to investigate the human need for acceptance in the Quran. The main method of this study is qualitative. Structural method was used for data collection and semantic field approach. For this purpose, research samples, i.e., verses related to the "Rahmat" and "Azab" root derivations, were included in the Max QDA version12 software. The coding task was carried out with content analysis using the Grounded Theory method and with different categories. The research findings for these two origins indicate the abundance of 900 codes related to the concept of acceptance that shows the importance of this need in the Qur'an. The analysis of the research findings has reached four levels of acceptance to satisfying this need; acceptance of God, the Prophet and divine leaders, community and family. The acceptance of human beings in Qur'an is based on a framework in which the analysis of the word against Mercy, ie doom, explains it. The acceptance of God is universal and encompasses all; it is based on a specific framework that results in a state of balance between fear and hope. As a result, acceptance refers to a range of kindness, the lowest level of which involves human need for positive attention and kindness. Doom companions also set the framework for this acceptance.