فصلنامه عصر آدینه
پیاپی 37 (بهار و تابستان 1402)

The story of Prophet Yunus in the Qur'an has a different process from the stories of the prophets; Because the narrator tells the story of a people who instead of being destroyed and at the time of the doom descends, they are redeemed, and in an unexpected situation, instead of the oppressor people, their prophet is called to account, and he is ultimately saved by being enclosed in the heart of a whale. This research, with a narratological perspective, has analyzed the story of Prophet Yunus and based on the hierarchal approach and the interpretive perspectives of Shiite interpretations and traditions, the concept of rescue in a critical situation and emergency has been investigated in the story of Prophet Yunus. This story, from the point of view of the concept of salvation and the situation of crisis and emergency, is more than ever the problem of different societies in the age of absence. The results of the research show that as the urgency and critical situation intensify, the action of the character causes more representation of the concept of rescue in the dramatic text. The stories of prophets in general and the story of Prophet Yunus in particular are at the highest level of this urgency and activism, and to the same extent, the concept of salvation in its broadest form appears in these stories.

Conceptual metaphors - from the principles of cognitive semantics - in the Arbaeen Pilgrimage Book and the Nadba Prayer have a deep connection with each other, in such a way that paying attention to this metaphorical connection can bring a conscious and directional movement in action and from knowledge, love and Hosseini's obedience to knowledge And the love and obedience of Mahdavi will guide and clarify the high knowledge of Imamism, which is abstract, in a concrete form for everyone and show the uniqueness of this knowledge. Some of these metaphors, which have been explained in a descriptive and analytical way in the current research on Arbaeen pilgrimage and its comparison with the metaphors and themes of Nadba prayer, are: "Heir", "Captive of Karbat", "Final salvation from ignorance and delusion", "Light of guidance", "Guardian and maintainer of the column"; "pillar and support"; "Shelter"; "Sign and Word of Piety" "Signs of Guidance"; "The strongest handle and divine rope"; "Divine Evidence". These metaphors have illustrated the special position of Ahl al-Bayt, especially Imam Hussain and Imam Zaman (a.s.) in guiding people from different angles.

Background of the Study:

The semantic componential analysis was generally applied to the Persian translations of Islamic texts; for example, the analysis of the semantic components of the word “Haqq” (meaning “the Truth”) in the Quran by Sassani and Azadi (1391), Amani’s (1393) componential analysis of three words in Surah Al-Baqarah to evaluate the performance of the translators, componential analysis of five translations of Nahj-al-Balaghah’s sermons by Fathi-Muzaffari et al. (1396), and Masbouq et al.’s (1397) componential analysis of five Persian translations and its use in the translation of three Quranic Surahs.  However, on the English translation of Islamic texts, one can only find some studies on the Quran; for example, Al-Jabri’s (2012) componential examination of the Quranic synonyms of "Khawf" (meaning “fear”) and their three English translations, and Omar et al.’s (2012) componential analysis to identify the semantic difference between call for help meaning in the Quranic vocative sentences and its English translation.

First, some phrases having marked words were selected, semantic components of these eight words were analyzed, and the equivalents used by the translators were examined with an eye to their sematic components extracted from SL, their English collocations, and sentence structure. Then the degree of correspondence of those equivalents with the selected Arabic words was evaluated, and the more suitable one was identified. If no translation was acceptable, a suggested translation was provided.

The authors could decompose the selected marked words of ‘Ahd supplication lexically. However, it was found that the translators under study could not either include all SL semantic components in TL equivalents or convey the markedness of SL words; instead they chose unmarked and descriptive and explanatory equivalents. Mahdavi-Damghani (2011) mostly used the expansion strategy perhaps to convert unmarked equivalents into marked ones, so her translation is not brief. Altogether, her translation is more acceptable than Shahin’s (2010), who disregarded the lexical decomposition of Arabic marked words which led to unmarked or even inaccurate equivalents. Hence, the importance of componential analysis of ‘Ahd supplication’s marked words becomes clear. If these translators had used this method for equivalent-finding, they could have at least understood the meaning of its marked words and try to find the closest equivalent – although unmarked – through the expansion strategy. In other words, due to the Shi‘ite ideology of ‘Ahd supplication, the translators faced the challenge of including all semantic components of marked words in their equivalents.

In the absence of divine authority, the responsibility of leading the society has been placed on the shoulders of religious scholars. Islamic thinker play a unique role in this situation. During the time of Prophet Yunus, when the Prophet of God went out from among the people, (era of absence), the scholar of the people of Yunus, whose name was Rubil, assumed the task of guiding the people and completed it. This research uses a library method in collecting materials and a descriptive-analytical method in data processing in order to analyze this story and determine the role of the Islamic thinker in the absence of God's authority, and it has come to the conclusion that Rubil took several important actions during the absence of Yunus: Being in the community, performing the role of guidance, calling God's servants to God and not to themselves, feeling duty, acting on time in the form of fire at will, reconciling people with the spirituality of God and the guardian of God, and creating the basis for accepting the presence of the innocent, these series of actions Rubil, as a scholar of the tribe of Yunus, has the ability to set an example for religious scholars during the absence of Imam Mahdi(Pbuh).

After the Islamic revolution, some branches of religious poetryexpanded and included various topics and forms. The connection between epic and mysticism is one of the characteristics of religious poetry, which was greatly influenced by the atmosphere ruling the country during the eight-year sacred defense period. In other words, the Islamic revolution, the sacred defense, the epic, and the spiritual manifestations of these two historical currents caused the connection of epic and mysticism to be considered one of the outstanding features of the poetry of the revolution. The difference between these poems and the ancient mystic poems is their political and social function. After the war's end, the connection between epic and mysticism can be seen less frequently and with differences compared to the previous religious sonnet. The religious sonnet shows more the concepts such as anti-tyranny, death with dignity, altruism, and purity during the sacred defense. One of the characteristics of the religious sonnet in recent years is the asking for justice and the desire for martyrdom along with the rejection of expediency, pākbāzy, an epic and active look at religious mourning, and an emphasis on the epic personality of great people such as Hazrat Zeinab and Imam Sajjad.

The topic of the apocalypse and the appearance of a savior is one of the most comprehensive ideas in the world, and new topics are raised every day. Among Muslims, knowledge and a deep attitude towards the signs of the universal reformer of Hazrat Wali Asr (PBUH) can play an effective role in consolidating the doctrine of Mahdism and waiting for a faithful lifestyle and neutralizing the false claims of false claimants. The Barilavi school is a sect of the Hanafi school with a Sufi orientation, and in their studies, attention has been paid to the signs of the emergence of Imam Asr (a.s.). From the point of view of the followers of the Barilavi school, that imam has an external and internal caliphate, and with the universalization of his rule, favorable conditions for the reformation and transformation of religious societies will emerge, and the divine law will prevail, and human life will be organized in the path of excellence and evolution. In the present essay, some of the signs of the world of possibility from Brillouye's point of view, such as the spread of corruption and destruction, the emergence of Dajjal and Sufiani, and the abundance of moral corruption, have been pointed out as the most important signs of the emergence of that universal justice. This research is descriptive and analytical and has been done with the library method and referring to authentic documents.