https://nrgs.ui.ac.ir/ Linguistic Research in the Holy Quran en daily 1 Tue, 20 May 2025 00:00:00 +0330 Tue, 20 May 2025 00:00:00 +0330 https://nrgs.ui.ac.ir/article_29532.html Conceptual macro-metaphors are pervasive metaphors throughout the text and have an underlying appearance. These metaphors serve as the main theme and subject matter upon which other topics in the text are based. The Holy Quran is a metaphor-centric text that has used conceptual metaphor in many cases to make its intangible concepts tangible. Since concepts related to agriculture are familiar to human experience, the Holy Quran has used these concepts in many verses to illustrate the actions of servants and how they receive punishment and reward. This study, using a descriptive-analytical method, analyzed the macro-metaphor of "life is agriculture" by taking it from verse 20 of Surah Ash-Shuri. After extracting the micro-metaphors related to this verse, it was examined in two categories: explicit structures and context-based structures in verses related to action and receiving punishment and reward. The results of this research show that all the micro-metaphors examined in the two structures above have been created in support of the macro-metaphor “Life is agriculture” and the systematic concept of “Whatever you sow, that is what you will reap” is understood in all verses related to the concepts of action and reward. https://nrgs.ui.ac.ir/article_29613.html An examination of interpretations by various scholars regarding the nature of "Malakūt" reveals a primary focus on linguistic semantics, with the phrase "Intensity in Dominion" being the most prominent expression of its meaning. However, a mere linguistic definition fails to convey the complete essence of "Malakūt." This descriptive-analytical study investigates the semantics of "Malakūt" by analyzing its paradigmatic and syntagmatic relationships. Research indicates that the word "Mulk" in the Quran, within its syntagmatic relationships, signifies kingship, encompassing creation, the management of affairs, intercession on the Day of Judgment, and governance on the Day of Resurrection, all subject to God's will. God grants and withdraws the power of kingship and sovereignty to and from humans, providing believing individuals with the necessary authority when bestowing sovereignty upon them. "Throne" is identified as a synonym for divine sovereignty, possessing these same characteristics. The word "Malakūt," being etymologically related to "Mulk," is associated with concepts such as power, management, glorification, and governance. Furthermore, its connection with the roots "N Ẓ R," "R ʼ Y," and "A M R" suggests varying levels of understanding regarding the realms of Malakūt. A significant observation from the context and associations of "Mulk" and "Malakūt" is that they represent two distinct worlds. The realm of Mulk is perceptible to the eye, and God delegates aspects of it to humans, with everything operating under the system of cause and effect. In contrast, the realm of Malakūt possesses a non-material essence exclusive to God, where divine will alone is sufficient for existence, without the necessity of a cause-and-effect system. Humanity's interaction with this realm is limited to its observation, a privilege reserved solely for God's saints and prophets. https://nrgs.ui.ac.ir/article_29490.html In the Holy Quran, there are similar verses that, although identical in wording and meaning, differ in the use of the restriction method. For example, in the verses "Innama Anta Nadhir" and "In Anta Illa Nadhir", although the restriction to Inna and the restriction to Illa refer to the meaning of restriction and the word Nadhir is restricted, the difference between these two verses goes back to the method of restriction; while both verses could have the same restriction method. This article seeks to investigate and explore this difference in the method of restriction in similar verses by using a descriptive-analytical method and to answer the question of why the Holy Quran used the method of restriction to Inna in one verse and the method of restriction to Illa in another place with the same word and meaning. The results show that the two restrictions mentioned in similar verses, relying on the context of the verses and the centrality of the speech of each one in its place, in addition to the meaning of restriction, have another rhetorical meaning as well; in a way that in response to the claim raised by the people of falsehood, the restriction of Ma and Illa has been used, and in the position of warning, reminding and reproach, the restriction of Inna has been used. These two methods help the audience in an accurate understanding of the grammatical semantics and give depth to the meaning of God's words. https://nrgs.ui.ac.ir/article_29672.html Gérard Genette, a French structuralist theorist, investigates the structure of narrative discourse from various perspectives. The Holy Qur’an contains numerous stories intended to guide humankind, and these narratives can be more deeply analyzed through the lens of Genette’s narrative theory. Among them, the Qur’anic narrative of Prophet Adam (AS) stands as one of the most prominent. The significance of the narrative techniques employed in the story of Prophet Adam (AS) in Surah Al-A‘raf lies in their ability to enhance both the structural depth and the theological impact of the text. Gérard Genette’s narrative theory provides a valuable lens through which these techniques—such as anachrony, narrative voice, speed, and frequency—can be systematically examined. Overall, these narrative strategies are not merely aesthetic choices but serve a deeper didactic purpose, aligning the structure of the story with its spiritual and moral messages. The present study examines this narrative discourse in Surah Al-A‘raf using both descriptive-analytical and statistical methods within Genette’s theoretical framework. The findings revealed that the story is narrated indirectly through the voice of God Almighty, functioning as the omniscient narrator external to the narrative world. In terms of narrative time (anachrony), most of the verses reflect homodiegetic prolepses and analepses, while some verses exhibit no anachrony at all. Regarding narrative frequency, singulative narration appears in the opening and closing verses, whereas iterative narration is observed in the middle sections. The overall pace of the narrative is accelerated, contributing to its rhetorical and thematic impact. https://nrgs.ui.ac.ir/article_29795.html There are two general and important issues related to the Qur'an's language that require investigation. First, how the Qur'an's language metaphorically depicts the hierarchical relations and values of different entities and beings in the world, and second, how (through which cognitive mechanism) the religion's complex system is conceptualized. The first one is explained through the Great Chain of Being Metaphor (GCBM), and the second is elaborated by using the Complex Abstract System mentioned by Kövecses (2010). This paper aims to introduce GCBM and the relevant mappings in the Holy Qur'an language, as well as its sub-part, Complex Abstract System. The specific questions are: whether GCBM occurs in the Qur'an language and, if so, how it functions. Moreover, which source domains are involved in the conceptualization of the religion abstract system? Therefore, the previously extracted metaphors of the Holy Qur'an language, which conceptualize the status and attributes of entities, have been selected, categorized, and analyzed according to CMT methods. The results show that God is conceptualized in the highest position and best value, and other creatures, as lower elements of a vertical system, are evaluated about God. More importantly, humans are not intrinsically higher and better than animals, and unbelievers are depicted in the lowest position. The other finding is that religion as a Complex Abstract System can be understood through source domains of HUMAN BODY, PLANT, and BUILDING. There are abundant metaphors in the Holy Qur'an that are constructed based on the Religion Complex Abstract System. https://nrgs.ui.ac.ir/article_29516.html Semantics, as one of the important fields of linguistics, plays an essential role in interpreting the verses of the Holy Quran. This knowledge provides a more accurate and appropriate meaning of words by relying on meaning relations and considering their linguistic and situational context. The word "talâhg" is one of the most used words in the Qur'an, which refers to the separation between a man and a woman; But this concept cannot be analyzed and is called simply a separation. A semantic analysis can reveal new horizons of the idea of "talâhg" that is different from the custom and non-Qur'anic concept. Using the descriptive-analytical method, this research examines the terms of divorce from a historical and descriptive point of view. The findings of this research show that the main word for "divorce" is "talâhg". It is an original Arabic word that is used in the metonym in the Holy Quran to mean divorce. And it includes the meaning of determination and starting the divorce. Another word in this field is "Tasreeh" which is the Companion and succession for "Tatliq". And it includes a part of divorce But "Mofaraghat" refers to the end of the divorce process. And "estebdal" refers to divorce with the motive of remarriage. The companions of the word "talâhg", refer to its being a process. https://nrgs.ui.ac.ir/article_29790.html Islamic feminism has reexamined religious texts through a gendered lens, challenging traditional interpretations. Amina Wadud’s Qur’an and Woman (1999) advocates for gender equality in the Qur’an using philosophical hermeneutics while critiquing patriarchal exegesis. This study conducts a linguistic and hermeneutical critique of Wadud’s interpretations of key verses (Q. 2:228, 4:1 & 34, 33:35, and 9:71) through Paul Ricoeur’s dual hermeneutics of suspicion (critical interrogation) and trust (faith in textual meaning). Employing a critical-analytical method, the research examines Wadud’s lexical, syntactic, and contextual analysis, comparing her readings with classical and contemporary exegeses. Findings indicate that while Wadud’s approach promotes gender justice and holistic Qur’anic interpretation, it occasionally deviates from textual and traditional meanings due to insufficient linguistic analysis and overreliance on feminist presuppositions. From a Ricoeurian perspective, her methodology leans excessively toward suspicion, undermining trust in the text and interpretive tradition. The study argues that a balanced exegesis of gender-related verses necessitates harmonizing text-centered analysis with ideological critique, preserving textual authenticity while addressing modern ethical concerns. By systematically evaluating feminist Qur’anic hermeneutics, this research fills gaps in the field and proposes an integrative framework for gender-sensitive exegesis. Wadud’s contributions remain pivotal in advancing Islamic feminist discourse, yet this critique highlights the need for greater hermeneutical equilibrium. The study highlights the importance of linguistic rigor and a dialectical engagement between suspicion and trust, ensuring both scholarly fidelity and progressive reinterpretation. https://nrgs.ui.ac.ir/article_29439.html One of the emerging topics in Qur'anic studies is the discussion of methods of conceptualizing human feelings and emotions in the Holy Qur'an, to explain some aspects of the semantic network of this Book. In this regard, the main issue of this article is how the Holy Qur'an conceptualized the mental and abstract concept of "fear" as one of the most important human emotions. To answer this question, the studies of the semantics of emotions as a field in cognitive semantics have been used. These studies prove that conceptualizing "fear" as "trembling" based upon metonymy is one of the most common methods of conceptualizing fear in different languages. Therefore, the etymology of Qur'anic words related to the semantic field of "fear" is investigated to find out how much this method of conceptualization is taken into consideration by the Holy Qur'an. This study indicates that about half of Qur'anic words related to the semantic field of "fear" are conceptualized as trembling, including Zilzāl, Ruhb, Ru'b, Raw', Faza', and Faraq. https://nrgs.ui.ac.ir/article_29864.html This study aims to consider the conceptual metaphors of ‘society is human’ in the Holy Quran. The corpus of the current study includes all the Quranic verses about ‘society’ and ‘human’. Lakoff’s (1980) conceptual metaphor theory is used to analyze the corpus. The results show that there are twenty-six mappings for the “society is human” metaphor in the Holy Quran. Moreover, the study confirms that society and human lifespans are similar according to the Holy Quran. Therefore, just as God depicts the birth and beginning of man, He also depicts the birth and beginning of societies. That is, society and human are conceptualized in the same pattern in the Holy Quran. In addition to a single human being and a society, God has considered such a birth for a generation. This study shows that all regulations that are true for human beings in various fields, including economics, culture, etc., will also be true for society. The present research attempts to investigate and analyze the conceptual metaphor of the Quran regarding humans and society using the linguistic approach, especially Lakoff's cognitive ideas. Accordingly, the study tries to cover the issue of the mappings related to the conceptual metaphor “society is human” in the Quran. https://nrgs.ui.ac.ir/article_29588.html The Holy Quran, which was about an eighth of the religious book of the people of the Hebrew Peninsula, is considered part of the history, identity, and culture of that land, and has left important and significant impacts on the society and history there; Therefore, although years later, local governments, with the support of a number of the inhabitants of that land, in a historical and multi-generational confrontation, expelled Muslims from Andalusia and, in their opinion, cleansed the place of their religious and cultural heritage, subsequent events and developments showed that the Holy Quran, as a religious book, was and is of special importance to the people of Andalusia, especially the academic community, elites, researchers and Islamic scholars. That is why this divine book has been translated into Spanish more than thirteen times with different approaches. In this regard, the translation of the Quran into Catalan, which is the first language of Andorra and the northeastern regions of Spain, and the second language of parts of southern France and northwestern Italy, holds a special place. This work, carried out by Professor Mikel de Epalza, a prominent Spanish Islamic scholar, has not only attracted the attention of the Catalan community, but has also been welcomed by the scientific and academic community, and has even been awarded the Spanish National Prize in Translation. This research aims first to describe the Catalan language and its position among its speakers, then to explain the scientific position of Mikel de Epalza, and then to explain the importance, manner, characteristics, and cultural effects of translating the Holy Quran into Catalan. https://nrgs.ui.ac.ir/article_29345.html Interpretive differences frequently arise in Qur’anic studies concerning the intended meaning of specific expressions within the revelation. A notable case is found in verse 12 of Sūrat al-Nisāʾ, where, following the phrase “wa lahu akhun aw ukht” (“and he has a brother or a sister”), multiple variant readings (qirāʾāt) are transmitted, including “min umm,” “min al-umm,” “min ummihi,” and “li-ummihi.” This article investigates how these variant readings contribute to clarifying the verse’s meaning, particularly regarding the inheritance rights of maternal siblings. The study also examines how these readings are reflected in both Persian and English translations of the verse. Employing a descriptive-analytical methodology and comparing the semantic implications of both canonical and non-canonical readings, the research demonstrates that the syntagmatic axis formed by these readings resolves ambiguities surrounding the inheritance law for maternal kin. This semantic specification underscores that only siblings who share the same mother are entitled to one-sixth of the inheritance, while paternal or full siblings are excluded from this ruling. Furthermore, analysis of classical Persian translations, such as those by Isfarā’īnī and Nasafī, along with select modern translations, reveals interpretive strategies that align with these variant readings, utilizing terms like “maternal,” “ummī,” and “akhyāfī.” Exegetes and jurists have also cited these qirāʾāt as authoritative evidence, though some have considered them interpretive glosses rather than independent readings. The findings of this study offer valuable guidance to translators seeking greater precision and contextual fidelity in rendering this verse. https://nrgs.ui.ac.ir/article_29863.html The objective of this study is to examine the discourse-oriented structures in Surah Ibrahim (PBUH) and to uncover its underlying worldview using van Leeuwen’s model through a descriptive-analytical method. The reason for selecting this Surah lies in its comprehensive presentation of beliefs, admonitions, sermons, and instructive narratives of previous nations, which collectively reflect the purposes of prophetic missions and the revelation of divine scriptures. Moreover, this Surah provides a detailed account of the purposeful supplications of Prophet Ibrahim (PBUH), which are not elaborated upon in other chapters of the Qur’an. In other words, by focusing on the narrative of Prophet Ibrahim, monotheism, divine blessings, the fate of nations, and other related themes, this Surah possesses distinctive features that set it apart from other chapters of the Qur’an. In this context, the present study investigates the discourse-oriented structures of this Surah to uncover its hidden intellectual system and understand the discursive meanings embedded in its verses. The findings indicate that Surah Ibrahim employs a variety of discourse-oriented structures to affirm the authenticity of the Qur’an and to elucidate the objectives of the prophetic mission. Some of these structures include: the explicit and direct articulation of truths, the use of evidence and indicators to validate claims, and the application of logic and reasoning to persuade the audience. Moreover, the cognitive implications of the discourse-oriented components in this Surah prominently highlight the power and majesty of God, prompting the audience to reflect deeply on the nature and mechanisms of divine actions. This creates a broad discursive space concerning issues such as idolatry and divine punishment. https://nrgs.ui.ac.ir/article_29510.html Through Image schema, communication is established between our physical experiences and more complex cognitive domains such as language. Image schemas are among the most important mechanisms for receiving the hidden concepts of the Qur’an and a tool for analyzing its meanings. Moral concepts include values and avoiding undesirable behavior. In this study, using the descriptive-analytical method and library information collection, moral attributes in Surahs Mosabbahat were examined using the image schema mechanism to clarify the effect and application of various image schemas on the audience, and to answer these questions, how are material and visual experiences explained in the conceptualization of the verses of moral attributes in Surahs Mosabbahat? And image schemas, in what concepts of moral attributes are raised in Surahs Mosabbahat? The results showed that the attributes of stinginess, humility, keeping one's promise, debauchery, abandoning stinginess, shame, pride, insulting parents, honesty, altruism, justice, mockery, envy, and cruelty are depicted with image schemas in Surahs Mosabbahat. In the conceptualization of the attributes of pride and arrogance, three schemes of container, path, and force are used together. In the conceptualization of the attribute of depravity, two schemes of path and force are used, and for the attributes of humility, avarice, and faithfulness, two schemes of path and container are used together. https://nrgs.ui.ac.ir/article_29673.html The transformation of the discursive culture of pre-Islamic Arabs into a revelatory discourse is due to the effective method of the Holy Quran. This method, by focusing on the pre-revelation cultural discourse and utilizing empathy for persuasion, aims to gradually transform the existing discourse into the foundational discourse of the Holy Quran. One of the most fundamental pre-revelation discourses that influenced all aspects of life and thought in the Arabian Peninsula was the concept of diverse and numerous deities. Discovering the model of the Quran's approach to transforming multiple deities into pure Quranic monotheism, in addition to epistemological results, provides an effective model for changing perspectives in resolving perceptual and attitudinal doubts. Therefore, the present study, using library-analytical tools, descriptive-analytical methods, and critical discourse analysis, seeks to answer the question: What were the steps and processes of establishing the Quranic discourse in criticizing the discourse of pre-Islamic Arabs in nullifying and transforming multiple deities into the one Allah with multiple attributes? The findings of the research indicate that in the discourse of pre-Islamic Arab beliefs, Allah was the Lord of lords of the polytheists and had aspects such as creatorship, absolute power, and absolute knowledge. The deities of Lat, Manat, and Uzza were respectively symbols of worship, fate, desires, honor, and greatness. The Holy Quran, while criticizing the existing discourse, expanded the functions of Allah and ultimately transformed the functions of the three deities into three attributes of Allah, thereby establishing monotheism. This process is introduced as an efficient model for changing attitudes in resolving insight and attitudinal doubts. https://nrgs.ui.ac.ir/article_29806.html The translation of the Qur’an adheres to specific principles, one of which is the consistency in rendering similar verses. The Qur’an comprises numerous similar or repetitive verses and sentences, and precision in translating them plays a key role in producing a version that closely reflects the source text. Antoine Berman, a contemporary translation theorist, has made a significant impact in the field of translation studies. He emphasizes preserving the authenticity of the source text and regards any alteration in the author’s style, linguistic structure, verbosity, and so forth as forms of textual distortion. In this study, adopting a descriptive–analytical method, 45 similar verses and sentences—selected according to certain Bermanian distortion parameters most frequently observed in three contemporary translations (by Khorramshahi, Garmaroudi, and Kousha)—were evaluated in three sections: (1) the rendering of 11 similar sentences containing repetitive words, (2) the rendering of 24 similar verses repeated within a single surah, and (3) the rendering of 9 verses where two or more similar verses occur in different surahs. Each section was subdivided into three categories based on the degree of verse or sentence similarity, making a total of nine categories. Within each category, the consistency of their renderings was examined and compared, and the proposed translations were presented. The findings indicate that, in terms of rationalization, clarification, and expansion, the greatest degree of distortion was found in the translations of Kousha, Garmaroudi, and Khorramshahi, respectively. Regarding the destruction of textual structures, the order was Khorramshahi, Garmaroudi, and Kousha, and concerning quantitative impoverishment, Khorramshahi, Kousha, and Garmaroudi. Furthermore, despite the theoretical emphasis of all three translators on the uniform rendering of similar verses, their translations did not achieve full consistency in practice. https://nrgs.ui.ac.ir/article_29856.html مطالعه معانی واژگان قرآن به عنوان نخستین گام در فهم لایه های عمیق مفاهیم قرآنی، جایگاهی محوری در پژوهش های معاصر دارد. با گسترش رویکردهای معناشناختی در تحلیل قرآن، شیوه های نوینی برای کشف مفاهیم پنهان و شبکه های معنایی بین واژگان شکل گرفته است. این مقاله با روش توصیفی-تحلیلی با محور قرار دادن «ملامت» در نقطه کانونی این حوزه، کلماتی که بیشترین مولفه‌های مشترک با این واژه‌ را داشته‌اند مورد ارزیابی و تحلیل مقایسه ای قرار گرفته اند، واژگانیThe study of the meanings of Quranic words, as the first step in understanding the deep layers of Quranic concepts, holds a central place in contemporary research. With the expansion of semantic approaches in Quranic analysis, new methods have emerged for discovering hidden concepts and semantic networks between words. This article, using a descriptive-analytical method, with "malamat" as its focal point, has evaluated and comparatively analyzed words that share the most common components with this term. Words such as "tathrib" denote a reproach that is not necessarily accompanied by the ugliness of the act and may be used for correction or admonition. "Atab" indicates a reproach that occurs due to the ugliness of the act. "Humaz and Lumaz" refer to reproaches that involve humiliating the individual and undermining their social standing. "Shamat" expresses a reproach that is uttered by enemies with hostile motives and joy at the failure of others. "Madhmum" refers to a reproach that is the result of an individual's improper action. "Mu'tabin" refers to a type of reproach where the listener has the opportunity to defend themselves. "Haz'" refers to the mockery or reproach of individuals who hold high social status. "Sakhirin" indicates the use of bitter humor and stinging taunts by enemies to humiliate believers and weaken their morale. "Tanabazu" refers to the use of insulting titles to humiliate others. "Maqbuhin" refers to the reproach resulting from the injustice that sinners inflict upon themselves.همچون: «تثریب» بر سرزنشی دلالت دارد که لزوماً همراه با زشتی عمل نیست و ممکن است با هدف اصلاح یا تذکر به کار رود. «عتب» حاکی از سرزنشی است که به دلیل زشتیِ عمل صورت می گیرد. «هُمَز و لُمَز» به سرزنش هایی اشاره دارند که با تحقیر فرد و تضعیف جایگاه اجتماعی او همراه اند. «شَمَت» بیانگر سرزنشی است که از سوی دشمنان و با انگیزۀ خصمانه و شادی از ناکامی دیگران ابراز می شود. « مَذْمُوم » به سرزنشی اشاره دارد که نتیجۀ عمل ناشایست فرد است «مُعْتَبِینَ» به گونه ای از سرزنش که شونده امکان دفاع از خود را دارد. «هَزء» به تمسخر یا سرزنش افرادی که دارای جایگاه اجتماعی والایی هستند. «سَاخِرین » بر استفاده دشمنان از طنزهای تلخ و طعنه های نیش دار برای تحقیر مؤمنان و تضعیف روحیۀ آنها دلالت دارد. «تَنابَزُوا» به کاربرد القاب توهین آمیز برای تحقیر دیگران اشاره دارد. «مَقْبُوحِینَ» به سرزنشِ ناشی از ظلمی اختصاص دارد که گناهکاران بر خود روا می دارند. https://nrgs.ui.ac.ir/article_29857.html The dialogue element can be analyzed as a narrative component and a communication category in many texts. Dialogue is one of the important elements of the Quran, which has been employed in various ways based on different aspects, such as the type of speaker and audience, subject, and purpose. One of these approaches, which analyzes human communication and conversation from the perspective of language usage, is the theory of politeness, which has a linguistic approach to politeness and is, in a way, complementary to the principles of Grace's cooperation. One of the most complete theories of politeness is the theory of Brown and Levinson, which proposes a comprehensive plan about the types of expression based on the category of politeness. This research analyzes the strategies and sub-strategies of the theory of politeness in Surah Yusuf with a descriptive-analytical method and analyzes the various dimensions of direct, indirect, negative, positive politeness, and politeness resulting from the lack of linguistic action in the dialogues of this Surah. In addition, the interpretative supports of the theory of politeness regarding the conversations of this surah will be considered and finally, the frequency of each positive and negative politeness strategy will be presented in graphs and statistical tables that show the dominance of politeness over conversations. The core research question is to determine the frequency, centrality, and interpretive underpinnings of each type of politeness and its strategies. This is based on the finding that positive politeness is the most frequently used form in this surah, while non-verbal politeness is the least common. Furthermore, positive politeness serves as a dominant and effective tool in the discourses of Surah Yusuf, whereas non-verbal politeness has the least impact. https://nrgs.ui.ac.ir/article_29953.html As a Qur'anic interpretation of time, " what is between their hands and what is behind them " refers to both past/future and past/future meanings according to authentic lexical interpretations. Similar to this conflict, Likoff and Johnson have investigated the English language with a cognitive approach and through the theory of conceptual metaphor. This theory, based on the truth of embodied perception, states that our language has given a spatial concept to the abstract concept of time. In this regard, especially to explain conflicts, three cognitive models of time are proposed: 1- moving observer model, 2- moving time model, and 3- time sequence model. The current research, with the descriptive-analytical method and with the application of cognitive models, and in comparison, with rhetorical analysis, expresses the degree of success of each in justifying the aforementioned conflict. Models 1 and 2, which are observer-oriented, justify one meaning; it is behind in both the future, the present, and the past. But model 3, which is time-oriented, does not agree with the verses containing the composition, because the presence of the observer in the verses is certain. However, the rhetorical point of view, relying on the pillar of similitude in metaphor, explains the reason for this conflict well, with two credits: the allegory of added/additional movement and the visible/invisible allegory. According to the results of this research, rhetorical analysis has provided a more complete and coherent explanation of this conflict compared to cognitive analysis. https://nrgs.ui.ac.ir/article_30021.html In recent decades, linguistics has experienced significant growth. Muslim scholars, recognizing the "linguistic nature" of the Quran, have sought to apply theoretical insights from various linguistic approaches to the Quran to achieve a clearer understanding of its linguistic structure and better comprehension of its verses. Cognitive linguistics, as one of the latest linguistic theories, offers new perspectives in this regard. This study employs cognitive semantics to examine the linguistic structure of the Quran and to clarify the understanding of its verses by exploring the conceptualization of the abstract domain of "attention." To this end, expressions rendered as "attention" or "inattention" in translations and commentaries are analyzed. The study reveals that the Quran conceptualizes "attention" using conceptual domains such as "body parts," "weight," and the category of "motion," as well as conceptual metaphors including the "force interaction" schema and "upward/downward" direction. For "inattention," it draws on conceptual domains like "seeing," "letting go," and the category of "motion." Moreover, the research highlights that some translations are weak due to neglecting the conceptualization of abstract notions, and improving verse comprehension is possible through attention to the underlying conceptual schema and metaphors. https://nrgs.ui.ac.ir/article_30068.html Distributional semantics is a neostructuralist method in semantics that attempts to identify the meaning of words by examining their contexts of use. On the other hand, one of the topics of interest in Quranic studies in recent years is finding the meaning of Quranic words through their Quranic usage, which has been implemented in many Persian-language research under the title of structuralist semantics. Due to the similarity of the goals of the two mentioned methods, comparing them from different aspects can provide a basis for promoting Quranic studies. In this research, the common method in Quranic studies has been evaluated with the comparative-analytical method. The most important similarities between the two methods are the origin of the structuralist approach and the use of syntagmatic and paradigmatic relationships. The differences between the two methods have various aspects. For example, in distributional semantics, the similarity of words is graded; Attention is paid to the occurrence of words in different texts as well as the types of co-occurrents, and co-occurrences are weighted due to their value. On the contrary, in the common structuralist method in Qur'anic studies, similarities are not graded; To find paradigmatic relations, only complementary co-occurrences are emphasized, and co-occurrences are not weighted. Some criticisms of the common structuralist method are the mismatch of the title with the content, the failure to explain how to adapt the method with the well-known methods of semantics, the failure to provide valid reasons for determining the steps, and, therefore, the arbitrariness of the result. https://nrgs.ui.ac.ir/article_30132.html This article presents an exegetical examination of Qur’an 55:37 (Surah Ar-Rahman), with a particular emphasis on the etymological analysis of the key terms warda and dihān. The necessity of this inquiry stems from the significant inconsistencies, ambiguities, and interpretative disparities that have permeated the history of exegesis regarding this verse to the present day. Employing a descriptive-analytical approach and relying on library resources and historical etymology, this study demonstrates that the existing interpretative ambiguities arise from the semantic opacity of these two lexemes. The findings indicate that the term warda has roots in ancient Afroasiatic languages, denoting "to flow" or "to descend," contrary to the prevalent exegetical interpretation of "rose" or "flower." Furthermore, dihān is construed herein as "oil" (specifically, molten oil). Accordingly, the accurate interpretation of the verse is proposed as: "And when the sky is rent asunder and flows like [molten] oil." By presenting linguistic and Qur’anic evidence, this research offers a novel interpretation of the verse that aligns perfectly with other analogous Qur’anic verses, such as Surah at-Tur (52:9), which alludes to the sky's flowing or heaving. Ultimately, the results of this study have the potential to transform the prevailing interpretative paradigm concerning this verse. https://nrgs.ui.ac.ir/article_30243.html "Pause," as one of the suprasegmental elements and a part of the temporal dimension of speech, plays a significant role in the semantic distinction of words and sentences, particularly in the various forms of "ma." The importance of "pause" in speech is further emphasized by the accurate understanding achieved through its proper articulation in the phonological system of discourse. Word-level and inter-word pauses at the syllabic and lexical levels are classifications that, in addition to brevity and semantic expansion, play a crucial role in structural differentiation and various syntactic forms. Numerous verses of the Holy Qur'an provide evidence that proper positioning of pauses clarifies the semantic distinctions between different types of "ma," including ma mawsoola (relative), ma nafiyah (negative), ma istifhamiyah (interrogative), ma za’idah (expletive), ma nakirah tammah (indefinite), and the semantic distinctions between negative, descriptive, interrogative, additional, and similar sentences, thereby resolving sentence ambiguities. Accordingly, this study employs a descriptive-analytical and comparative approach to explore various syntactic combinations of "ma," aiming to deepen the understanding of the auditory style of Qur'anic expressions with a focus on "pause." https://nrgs.ui.ac.ir/article_30266.html This study aims to explain the model of divine guidance in the Holy Qur’an based on the principles of structural semantics. The main question concerns how the Qur’an conceptualizes divine guidance as a dynamic, conscious process connected with the domains of reason, nature, and faith. The necessity of this inquiry lies in the fact that although guidance has been examined in interpretive and ethical literature, the Qur’anic model of divine guidance from the perspective of structural semantics has not yet been systematically analyzed. Relying on the structural-semantic method, the study examines the relations of collocation, substitution, and opposition among the lexical network of guidance-related terms and extracts its theoretical and functional dimensions using a descriptive–analytical approach. The findings reveal that Qur’anic guidance is a multilayered, dynamic, and semiotic process nourished by intellect, innate disposition (fitrah), and the divine signs of creation and revelation. It invites human beings to awareness and faith, leading them toward the path of truth and proximity to God. The innovation of this research lies in integrating structural-semantic analysis with Qur’anic studies and presenting a holistic model of divine guidance that can serve as a new basis for exegetical and educational research. https://nrgs.ui.ac.ir/article_30267.html Theorizing is not possible without achieving fundamental concepts. Therefore, clarifying fundamental concepts and defining their semantic boundaries is one of the most important scientific endeavors for theorizing. Martyr Sadr's theory of vicegerency is formulated based on two fundamental concepts: vicegerency (istikhlaf) and trusteeship (istiman). This theory has been neglected in two respects: first, regarding the sufficiency of the implications of these concepts and their attribution to the Quran; second, the impact of these concepts and the theory on Quran-based humanities. The present study aims to advance Martyr Sadr's scientific legacy by analyzing the theory of vicegerency from these two perspectives. The main hypothesis of the research is the realization of the scientific authority of the Quran for the humanities through the theory of vicegerency. Sub-hypotheses: 1. Insufficiency of evidence for attributing the concept of trusteeship in Martyr Sadr's theory to the Holy Quran; 2. Sufficiency of evidence for attributing the concept of vicegerency in the said theory to the Quran; 3. The possibility of the theory of vicegerency impacting the humanities. The research analyzes the concepts using the method of semantic inquiry in the Holy Quran, which is called ijtihad in verbal evidence in Islamic tradition, but the impact of the theory on humanities falls under the processing of second-order knowledge, because it examines the theory and some areas of humanities from an external perspective. Therefore, it has a philosophical approach to the type of added philosophy. The article's approach in examining concepts and their attribution to the Quran is critical, and in explaining its impact on humanities, it is explanatory. The results are: 1. Proving the insufficiency of evidence for attributing the concept of trusteeship in the theory to the Quran, 2. Explaining the sufficiency of evidence for attributing the concept of vicegerency to the Quran, and 3. Explaining the impact of the theory of vicegerency on several aspects of the humanities.