https://nrgs.ui.ac.ir/ Linguistic Research in the Holy Quran en daily 1 Wed, 23 Sep 2026 00:00:00 +0330 Wed, 23 Sep 2026 00:00:00 +0330 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_30435.html The Quran, as a comprehensive book of the three dimensions of revelation, intellect, and heart, contains numerous terms regarding the category of “suffering,” the most important of which are: "Kabad", "Anat", "Kadah", "Nasab", "Usr", "Darr", "Bass", "Qarh", "Azi", "Shiqa", "Alum", "Musiba", and "Bala". Based on the present research, the seeker perceives four general models of suffering, which are: "existential suffering", "religious suffering", "rational suffering", and "heart-centered suffering". This research, with a descriptive-analytical perspective, only looks at the model of "religious suffering" in the most frequent mystical commentary on the Quran, Bayan al-Sa'adah fi Maqamat al-Ibadah, and seeks to answer these questions from a Quranic-mystical perspective: 1) What are the examples of religious suffering and which Quranic words can be considered examples of religious suffering? 2) What is the way to escape from it? 3) What is the reward for religious suffering? In monitoring the collection of Bayan al-Saadah's commentary, the most prominent words that can be considered for "religious-based suffering" are: "bas" and "zar" with the application of "faith and action", "qarh" and "museiba" with the application of "jihad", "azi" with the application of "hijrat" and "avoiding intercourse", "anat" with the application of "friendship with non-believers" and "seclusion". https://nrgs.ui.ac.ir/article_30475.html The language of revelation, characterized by its multiple semantic layers and systematic structure, has consistently provided a dynamic foundation for linguistic and semantic investigations. In this context, a semiotic analysis of challenging verses can open new vistas for understanding the processes of signification and meaning production in sacred texts. The verse "a calf, a body that lowed" ('ajlan jasadan lahu khuwar), given the ambiguities surrounding the nature of the "calf" and the sound of "lowing," represents a pivotal point in the divergence of exegetical opinions, necessitating a rereading through the lens of modern semiotic theories. Accordingly, the present study aims to elucidate the significatory processes of this verse, seeking to answer the question of how Charles Peirce's triadic elements—Icon, Index, and Symbol—are represented in the interpretations of this verse. Adopting a descriptive-analytical method based on Peircean semiotics, this research demonstrates that the diversity of exegetical views stems less from lexical disagreements and more from the commentators' approach to the nature of the sign and its nexus with the interpretant. Findings based on the categorization of the Immediate, Dynamic, and Final Interpretant indicate that the vocabulary of the verse transcends mere acoustic representation and evolves into a symbolic sign of deception and deviation. The results suggest that Peirce's semiotic framework not only reveals the richness of the exegetical tradition in grasping the pedagogical and ethical layers of the Samiri narrative but also provides an efficient model for the modern analysis of other Quranic verses 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_30651.html Accurately comprehending the divine intent of the Holy Quran has always been a central concern for Islamic scholars. In this context, Joseph Lumbard—a convert to Islam and Quranic researcher—citing specific verses, has argued that Islam does not contradict the validity of previous religions, and that the emergence of Islam does not signify the termination of their validity. The objective of this research is to critique this perspective and demonstrate the abrogation of previous religions by relying on a systematic linguistic analysis, encompassing both intra-textual and extra-textual indicators. The research methodology employs a linguistic analysis of the verses cited by Lumbard, utilizing lexicography, syntactic and structural analysis, examination of intra-textual context, study of revelation occasions (Asbab al-Nuzul), intertextual references, and other extra-textual indicators. In this regard, through a precise examination of the lexical implications of phrases such as “confirming that which came before it” (musaddiqan lima bayna yadayhi) and “guardian over it” (muhayminan ‘alayhi), alongside the analysis of syntactic structures and the historical background of the revelations, it becomes evident that while the Holy Quran affirms the general principles of previous heavenly religions, it summons their followers to accept the new Sharia. The findings of this study not only challenge Lumbard’s viewpoint but also emphasize the necessity of a profound and comprehensive understanding of the Quran’s linguistic implications within the interpretive process. https://nrgs.ui.ac.ir/article_30640.html The core structure of religious education is oppositional in nature, involving the confrontation between good and bad, and between good and evil. On the other hand, the means of transmitting religion inevitably require a combination of direct and indirect expression, and the most effective model for such transmission is speech. In this framework, one party is the addresser (speaker), and the other is the addressee (audience), with the speech text serving as the link between them. In religious discourse, as found in scriptural traditions, followers are invited to perform good actions and refrain from bad ones, which are conveyed through sub-narratives and allegories with multiple purposes, delivering the message indirectly. The findings show that in the speech pattern (ranging from zero to eight structural parts), the beginning and end of the speech emphasize its thematic core. The addressees appear either directly in the second-person singular and plural forms, or indirectly, referring to the Prophet (PBUH), specific tribes, followers of other religions, or previous prophets, who are addressed from opposing perspectives. Furthermore, in explaining and persuading the audience, parables and relevant portions of prophetic narratives—appropriate to the context and situation—are employed. The message of these surahs extends beyond the immediate topic of discussion. Rather, through a powerful thematic unity, they establish guidance in contrast to misguidance. The audience of the revealed messages is also trans-temporal and trans-spatial, and can be considered a macro-audience.  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. https://nrgs.ui.ac.ir/article_30364.html In the process of translation, the accurate transfer of meaning from the source language to the target language is always accompanied by challenges, particularly when words possess multiple meanings. This issue assumes greater significance in the translation of the Quran, as the selection of each meaning can lead to divergent interpretations in theological, exegetical, and jurisprudential contexts. Consequently, choosing the appropriate meaning in the target language requires careful and systematic analysis. To address these challenges and gain a deeper understanding of lexical meanings, the use of hermeneutic approaches is essential. These approaches clarify the process of meaning formation in the text and its transfer to the target language, providing an analytical framework for examining the translator’s decisions. Accordingly, the present study examines the translation of twenty polysemous words from the Quran across twenty-six different translations. The data were analyzed using Steiner’s hermeneutic model, which comprises four stages: initiative trust, aggression, incorporation, and compensation. This model enables a detailed examination of translators’ strategies when dealing with polysemous terms. The study employs a descriptive-analytical method and aims to investigate translators’ responses to the primary and secondary meanings of Quranic words. The results show that translators have used three strategies in translating polysemantic words in the Holy Quran: focusing on primary meanings, employing both primary and secondary meanings simultaneously, and prioritizing secondary meanings. This diversity reflects the absence of a consistent approach in translating polysemous words; nevertheless, in most cases, the translations were successful and satisfactory. https://nrgs.ui.ac.ir/article_30381.html Confronting the most complex form of soft threat in Islamic societies—the phenomenon of nifaq (hypocrisy)—requires novel diagnostic models that are both theologically authentic and applicable in the contemporary world. Aiming to provide such a model, this study revisits the conceptual engineering of nifaq in Qur'anic discourse by employing Talmy's innovative framework of Cognitive Force Dynamics. Utilizing a descriptive-analytical method, this research systematically examines a corpus of 32 key verses from chapters such as Al-Baqarah, An-Nisa', At-Tawbah, and Al-Ma'idah to extract the governing Force Dynamics patterns. The findings reveal that the Qur'an does not portray nifaq as a simple, isolated moral vice, but rather as an active, self-replicating system of psychological operations. This system functions across three primary layers: At the cognitive layer (supported by 11 verses), nifaq is introduced as a disease that corrupts the system of distinguishing truth from falsehood, leading to a loss of insight. At the behavioral layer (supported by 13 verses), it acts as a destructive strategy, targeting socio-economic cohesion by promoting falsehood, instigating economic siege, and sowing discord. At the relational layer (supported by 8 verses), it functions as a mechanism of divine rejection, resulting in the obstruction of guidance and the decline of the community's psychological health. The innovative outcome of this research is the proposal of a "Six-Dimensional Engineering Model of Nifaq". This model represents a step forward in localizing cognitive linguistics theories within Qur'anic studies and, simultaneously, provides a diagnostic framework for intelligently confronting modern manifestations of this phenomenon, such as political hypocrisy, cognitive warfare, and the destruction of social networks. https://nrgs.ui.ac.ir/article_30436.html The present study aims to analyze Surah Al-Qamar based on a discourse-stylistic model within the framework of Michel Foucault’s thought. Relying on Foucault’s conception of discourse as a network of power/knowledge, and by examining both the syntactic (grammatical) and speech-act dimensions of the text, this article seeks to explore the mechanisms through which meaning is produced and divine power is exercised within this Surah. The research employs a descriptive-analytical method grounded in critical textual analysis. By applying Foucault’s discourse-stylistic dimensions to the text of Surah Al-Qamar, this study finds that the Surah, by declaring the certainties of the Day of Resurrection, encouraging remembrance and faith, creating emotional fear, guaranteeing punishment or reward, and emphasizing the definitiveness of the message, constructs an authoritative and reformative discourse. Moreover, through the intelligent combination of repetition, grammatical actions, and speech acts, the Surah organizes a divine discourse in which divine power is exercised not only at the semantic level but also through linguistic and stylistic mechanisms. Ultimately, Surah Al-Qamar can be regarded as a discursive text that, through historical representation, the fear of the Resurrection, and an emphasis on remembrance, contributes to the reproduction of a compliant and receptive subject. This demonstrates that Foucault’s discourse stylistics provides an effective tool for analyzing the deep layers of power and meaning in religious texts, particularly in the Holy Qur’an. https://nrgs.ui.ac.ir/article_30476.html One of the key issues in the phenomenology of Qur'anic interpretation is its linguistic nature. In the contemporary period, Islamic scholars have discussed the concept of Qur'anic language and related issues in great detail, but the linguistic nature of Qur'anic interpretation—a hermeneutic-phenomenological issue—has not yet been the focus. The present study intends to raise two fundamental questions regarding the linguistic nature of Qur'anic interpretation through Heidegger's hermeneutic-philosophical model, using a phenomenological approach and a descriptive-analytical method: first, how language leads to the emergence of interpretation; and second, how language inclines the interpreter toward a specific understanding and interpretation of Qur'anic verses. To address these questions, after describing and explaining the three domains of language in Heidegger's ontological perspective, the impact of these domains on the category of interpretation is examined, and this study attempts to analyze the linguistic nature of Qur'anic interpretation through this intellectual-philosophical model as thoroughly as possible.