پژوهشنامه تفسیر و زبان قرآن
سال نهم شماره 1 (پیاپی 17، پاییز و زمستان 1399)

Anaphora entities, particularly pronouns, in the Holy Quran are organized in a very subtle and unique manner. Hence anaphora resolution i.e. the identifying of an anaphora in the Quran's text requires particular principals and rules. Undoubtedly, failing in identifying the correct antecedent of these entities leads to certain ambiguities and vagueness which can distort the addressee’s understanding and interpretation. This issue will be even more important while facing a certain structural distance between anaphora and its antecedent and when the relationship between definiteness and anaphoricity is not totally clear-cut. To our knowledge, unfortunately there is no consistent linguistic approach in the Quranic studies regarding explaining the relationship between definiteness and anaphoricity, and this issue has been overlooked regardless of its great importance. Hence, the present thesis using a descriptive-analytic method and specific linguistic constraints, on the basis of the application of an integrative approach of Centering (Grosz et.al, 1983/1995) and Optimality Theory (Beaver, 2004; Mineur, 2006), is aimed to deal with the effect of structural distance between anaphora and its antecedent on anaphora resolution, and to present an explanation regarding the relationship between definiteness and anaphoricity in the Quran's text.

One of the mysteries of eternity of Holy Quran is that it addresses people in general. It means that Quran audiences do not belong to a particular time. The reason for it can be found in Quran reality. The Quran in its holy verses has invited people to think. Despite its differences in individual, thought is considered as a general thing. Therefore, according to some elders, induction method and experience are expressed as methods of Quran.One of the mysteries of eternity of Holy Quran is that it addresses people in general. It means that Quran audiences do not belong to a particular time. The reason for it can be found in Quran reality. The Quran in its holy verses has invited people to think. Despite its differences in individual, thought is considered as a general thing. Therefore, according to some elders, induction method and experience are expressed as methods of Quran.

Imam Sadeq as one of the prominent figures of the Prophet's Family, in addition to the special religious status among the Shiites, is also considered by the Sunnis. The Sunnis, who in their sources refer to Imam Sadeq more commonly as "Ja'farben Muhammad", in their narrative sources, especially their interpretations, there are a number of credible interpretations of Imam Sadiq's interpretation. Most of these hadiths, without mentioning the document, have been directly quoted by His Majesty, indicating the belief of the Sunni scholars in the high position of Imam Sadiq in the interpretation of the Qur'an. This issue becomes clearer when we know that in 79 suras out of 114 suras in the Qur'an and in total 341 following Qur'anic verses, there are narrative and interpretive sources from the Sunnis of Imam Sadiq. In this article, after extracting and classifying the hadiths in question through descriptive-analytical method and library collection, it becomes clear that at least in five areas: 1. The expression of Appearance meanings; 2. The expression of interpretative meanings; 3. The expression of the space of the descent; 4. The reference to the verses of the Qur'an; 5. Expression of Qur'anic verses from that Imam There are some sayings in these books. Examining the evidence of these hadiths is beyond the scope of this text and requires further authorization.

This research focuses on the analytic-descriptive investigation of the word "ezhar"or " explanation" by scrutinizing its cognates. The root of "ezhar" is "al_zahr" which means " clarity" opposite the word " covert and ambiguity". However "ezhar" causes this clarity. This can be clearly associated with the words " prophet", "religion", " extinguishing", and" completion". Religion explanation is the prophets' responsibility who is the vicegerent of God. However this is a multilateral responsibility, the cultural conquest is preferred to conquest by war and killing. Moreover this fact is illuminated by investigating the verses in Quran due to their cohesion and coherence. For instance the word"the great jihad" is used for reasoning with Qur'an and conquest over other religions and perverse beliefs and thoughts. The realization of God's promises are the prophet's followers. The supereminence of God's tradition is in a way that although the apparent conquest sometimes belongs to the athiests, the real and permenant honor and wisdom belongs to God. This reality is completely explained in the relationship between "explanation" and "conquest". As a result muslims are strongly aware that the resonsibility of religion explanation, due to its major importance, is the prophet's duty. Key words: predominence, dignity, conquest, Qur'an

Language-making propositions have the task of conveying meaning from one subject to another, but it is important to maintain the social credentials of the messenger and the messenger when the propositions are made, and that the message has a good amount of literature. The structural form of the Prophet's discourse in the Qur'an is a distinctive type of literature, and its criterion is semantic plurality and its issuance to induce hidden and explicit intentions. The prevailing discourse of Noah, which is related to Noah's continued invitation to monotheism and the quality of this invitation to his stubborn people, is a very good model for confirming the literature of the Prophet's discourse in the Qur'an. Therefore, in this research, it is attempted to analyze the descriptive-analytical method of literary aspects in the Noah Syrian Linguistic System. The results show that indirect discourse strategy, which is the most polite discourse strategy to maintain social credibility of both parties, has the highest frequency (74%) in this chapter.

One of the doubts raised about the verses of jihad in the Qur'an is Attributing violence and promoting it to them in the form of the rules and commands that God has stated in the verses. This study has done to respond to this doubt by stating it by analyzing the content and discourse produced in the mentioned verses and attention to John Searle's speech act theory. Since this issue had not been looked from this viewpoint till now, an attempt was made to make a new reading centered on the fourth verse of surah Mohammad and the Complementary verses. As a result, pay attention to propositions such as the internal and linguistic context of the verses, The parties to the discourse, Expression of proportionality of sentence and punishment in relation to crime, the reaction of detention in the audience, Declarative speech action in the finding cause framework, Definition, restriction, confrontation, limitation and cite guide us to put away the Imagination of violence in the fourth verse of Surah Muhammad and other complimentary verses for enlightening of the audience's intellectual space.

The present study tries to clarify by comparing two of the most widely used manifestations of language in the Qur'an, namely "speech" and "word" based on the theory of conceptual metaphor, firstly, how these two concepts are represented by conceptual metaphor and secondly by the influence of this view. Focus on understanding religious propositions. The study of 173 metaphorical expressions related to The word"speech" and its derivatives," indicates that these two words in the Qur'an, using the same domains of similar origin and location, different domains of origin and movement, as well as two common destinations (creation and inevitable judgment) structuring. The conceptualization of speech has been done in the form of conceptual metaphors. In addition, since speaking is a human and experiential event for human beings, abstract matters such as the creation and certainty of divine judgment in the Holy Qur'an have been conceptualized with the help of words and speech in the place of the source of origin, which violates one of the principles of the theory of conceptual metaphor, The principle of one side.

Abu Hamed Muhammad Qazzali, the great Muslim Mystic and thinker, is known for his views in the field of morality and Quranic anthropology. He always dealt with the study of the definition, instances and functions of felicity as one of common human concerns. He was specialized in the subject of felicity. Understanding his theory requires several components. First, in his opinion, true knowledge should theoretically and practically lead human beings toward true happiness and salvation which is felicity in the Hereafter. Another component is the close relationship with true felicity between understanding the soul and the Exalted God, on the one hand, and the knowing of the world and the Hereafter on the other. The third component that provides the Hereafter Happiness is the study of Islamic foundations that are somehow related to the religion of Islam in which practicing personal, social and religious rules is presented. Finally, dealing with morality and humanly virtue is the last important component in Ghazzali's theory of felicity. All these are inspired from Quranic teachings. This Quranic adaptation by Ghazzali is studied in this article in an analytical and descriptive method

Identifying the relational aspects of "Quranic studies" with the topics of "linguistics" is important from several points of view. First, because Quranic studies have a variety of methods, so different research methods, including methods of linguistics and linguistic analysis, are effective in Quranic studies. Secondly, the Qur'an is a linguistic text and has been revealed in the form of words, so like any other text, it can be the subject of the study of linguistics. Therefore, the Qur'anic scholar must determine its relation to the science of linguistics and use them in Qur'anic studies based on the efficiency of linguistic science methods. Based on the findings of the present study, which has been done by the method of conceptual analysis and library studies, it can be said that a major part of the studies related to the Qur'an can be categorized in linguistic studies. Because the Qur'an, apart from its revelatory aspects, is a linguistic text and a category of verbal speeches. There is also a two-way interaction between Qur'anic studies and the field of linguistics. That is, both Qur'anic studies can be the subject of linguistic research and theories, theories and achievements of linguistic knowledge can be used in understanding and interpreting the Qur'an.

The word " laġw " and its derivatives are repeated in eleven verses of the Holy Quran. The concept of this word, especially in some verses, became obscure from the second century AH, because of the change in culture and arabic language from the time of the revelation of the Qur'an. One of the effective methods to travel this historical distance and discover the concept of Quranic words in its context is to use historical linguistics, especially historical semantics and etymology. in this research These methods Has been used to discover the concept of this word. For this purpose, according to the meaning of this word in the ancient Afro-Asian language and by analyzing and comparing the uses of this root in the Holy Quran and the Old Testament, the lexical stratum of this word are clarified. The first meaning of this word according to the meaning of "jahl" in the Holy Quran, is the speech action of a man who tends to lose his self control on the slightest provocation and second shallow and rash judgment of this man on everything especially religious matters because of being constantly in this state.

Religious sources, including the Holy Quran verses and traditions, contain a wide spectrum of teachings on the effects of mentality, knowledge and pondering on human acts. As such, the Quranic verse “And they shall say: Had we but listened or pondered, we should not have been among the inmates of the burning fire” (Surah Mulk: 10), clearly says inmates of the burning fire are those who avoided listening and pondering. Similarly, the verse “Are those who know equal to those who do not know?” (Surah Zumar: 9) says knowledge is sole criterion for valuation of human beings. On the other hand, verse 84 of Surah Isra (“Everyone acts in their own way”) attributes all behaviors to “Shakilah”. It comes from the root word of “Shikl” and etymologists say “similarity” is its central meaning. This work, researching into the status of mentality and knowledge in the etymology of “Shakilah” based on a historical semantic method as well as etymological studies, has found out that mentality and its related concepts such as pondering and contemplation are among the key concepts in the root word of “Shikl”. Also through clarification of frequently used equivalents for the word “Shakilah”, such as “intention”, “manner”, “habit”, etc., we have explored the quality of their relations with knowledge and contemplation, emphasizing the semantical link between the concept of “Shakilah” and knowledge and contemplation.

Naser Khosrow Ghobadiani's interpretations of Qur'anic verses are rooted in the theological presuppositions of the Ismaili sect. With a methodical and critical perspective from a comparative hermeneutic perspective, especially on the basis of some of Heidegger's theories of the critique of subjectivism, Gadamer's theories on the fusion of horizons and The three patterns of dialogue, and some other later theorists, The type of Naser Khosrow's encounter with religious texts can be analyzed and evaluated. This study, focusing on the analysis of the content of the book "Wajh-e din", seeks to explain the process of imposing presuppositions in Naser Khosrow's interpretations of Quranic verses. In this passage, it will be clear that the interpretations of this Ismaili interpreter range from the religious text and word "Quran" to verses from Surah "Tawhid", "Abbas", "Nahl", "Shams", "Tin", "Kawthar" and ... All have been used to justify the special Ismaili ontology and Imamology. The tactics of this process of understanding and interpretation prove that this Ismaili theologian slipped from the hermeneutics of faith into the hermeneutic of suspicion and suffering its consequences.