دانشگاه علوم و معارف قرآن کریم مطالعات سبک شناختی قرآن کریم 2676-6035 9 2 2025 10 23 Syntactic Layer Stylistics in the Qur’anic Expression“Lā khawfun ʿalayhim wa lā hum yaḥzanūn” سبک‌شناسی لایه نحوی در تعبیر قرآنی «لَا خَوْفٌ عَلَیْهِمْ وَلَا هُمْ یَحْزَنُونَ» 8-31 31 8-31 10.22034/sshq.2025.503873.1517 FA رضا امانی دانشیار زبان و ادبیات عربی دانشگاه علوم و معارف قرآن کریم 0009-0007-8415-2595 Journal Article 2025 02 01 Research Objective This study aims to examine one of the most compelling and inspiring Qur’anic expressions, “Lā khawfun ʿalayhim wa lā hum yaḥzanūn”, using a linguistic approach, and more specifically, layered stylistics. Layered stylistics encompasses multiple levels of analysis; however, this article focuses on the syntactic layer, addressing the primary question: What meanings and implications can syntactic analysis reveal in the expression “Lā khawfun ʿalayhim wa lā hum yaḥzanūn”?Answering this question requires examining more detailed inquiries, such as: Why does this Qur’anic expression employ the general negation lā instead of the generic negation (lā khawfa ʿalayhim)? What is the significance of combining the negation particle lā with the indefinite noun khawf? Why is the preposition ʿalay used instead of alternatives like fī (lā khawfun lahum, lā khawfun fīhim)? What role does the pronoun hum play in wa lā hum yaḥzanūn, given that it could be omitted? Why is the verb yaḥzanūn in the present tense rather than a nominal form like ḥuzn? And why does the first phrase employ a nominal construction (khawf) while the second uses a verbal construction (yaḥzanūn)?Addressing these questions through syntactic layer analysis requires investigating topics such as syntactic supernormativity, focalization, syntactic voice, parallelism, verbal modality, and verbal definiteness, all of which are examined in detail in this study. Research Methodology The expression “Lā khawfun ʿalayhim wa lā hum yaḥzanūn” occurs 12 times in the third-person masculine plural and twice in the second-person masculine plural in the Qur’an, totaling 14 occurrences. It is applied to groups such as the faithful, the pious, the charitable, the servants of God, and God’s chosen servants. This study analyzes the stylistic features of this expression using a descriptive-analytical approach and library-based research methods. Findings Syntactic layer analysis of the expression demonstrates how linguistic and literary structures contribute to the creation and conveyance of precise and profound meanings. Departing from the audience’s expected linguistic norms (syntactic supernormativity) and employing the focalization variable emphasizes the believers’ lack of fear and grief. Another stylistic variable is the passive voice, which shifts attention from the agents of fear and sorrow to the outcomes of faith—namely, freedom from fear and grief. The expression also employs an inferential epistemic modality, indicating that the natural and inevitable result of true faith, righteous deeds, submission, piety, charity, and perseverance is the absence of fear and sorrow in facing life’s challenges. Conclusion The Qur’an, in “Lā khawfun ʿalayhim wa lā hum yaḥzanūn”, uses various syntactic structures to emphasize the speaker’s certainty, clarity, commitment, and adherence to the divine promise. By juxtaposing fear, which relates to future events, and grief, which concerns past occurrences, the text conveys that true believers neither grieve over the past nor fear the future. Their existence is imbued with profound security and tranquility. Consequently, negative emotions cannot dominate them or hinder their pursuit of truth and righteousness. در پژوهش حاضر سعی شده لایه نحوی یکی از تعابیر قرآنی یعنی (لَا خَوْفٌ عَلَیْهِمْ وَلَا هُمْ یَحْزَنُونَ) مورد مداقه و مطالعه قرار گیرد. این تعبیر در مجموع 14 مرتبه در قرآن تکرار و بسامد دارد و مطالعه آن مستلزم طرح و بررسی موضوعاتی چون فراهنجاری نحوی، کانون سازی، صدای نحوی، همپایگی، وجهیت و قطعیت فعل است. بررسی این موضوعات با روش توصیفی – تحلیلی نشان می دهد که چگونه قرآن کریم در عبارتی موجز بیان می‌دارد که مؤمنان حقیقی نه غم گذشته را می خورند و نه ترس از آینده دارند. در این عبارت شاهد کاربست عناصر مختلف سبک ساز می باشیم از جمله خروج از روند طبیعی و مورد انتظار مخاطب و چرخش از زبان خودکار و معمول (فراهنجاری نحوی) و بهره مندی از متغیر «کانون سازی». متغیر سبک ساز دیگر در این تعبیر قرآنی «صدای منفعل» است. این شیوه بیانی در تعبیر قرآن، مرکز توجه و تأکید را از فاعل و عامل ترس و حزن برداشته و بر نتیجه و دستاورد ایمان یعنی عدم ترس و عدم حزن تکیه و تأکید می کند. «وجهیت معرفتی» از نوع گزاره استنتاجی نیز در این تعبیر قرآنی نشانگر آن است که نتیجه طبیعی و قطعی ایمان راستین به خداوند و آخرت، عمل صالح، تسلیم، تقوا، نیکوکاری و استقامت در مسیر الهی، عدم ترس و عدم اندوه در برابر مشکلات، سختی ها و طوفان های زندگی دنیوی است.

https://style.quran.ac.ir/article_227806_3b6cb55027656c5e4fb70d29614ab12b.pdf

دانشگاه علوم و معارف قرآن کریم مطالعات سبک شناختی قرآن کریم 2676-6035 9 2 2025 10 23 A Critical Analysis of the Perspective on the "Rhetorical Nature" of Qur'anic Language: From the Viewpoint of Content Coherence in Surahs تحلیل انتقادی دیدگاه «خطابه‌ای بودن» زبان قرآن؛ از منظر انسجام مطالب در سوره 32-55 55 32-55 10.22034/sshq.2025.491403.1498 FA مهدیه دهقانی قناتغستانی استادیار، گروه علوم قرآن و حدیث، دانشگاه خوارزمی، تهران، ایران 0009-0009-6163-8941 Journal Article 2024 11 30 1. Research Objective One of the theories proposed in recent years regarding the language of the Quran is the notion of the "oratory nature of the Quranic language." This theory links judgments about the Quranic language to judgments about the arrangement of verses within surahs. The foundation of this notion is that the verses in the Quran’s surahs are organized based on their order of revelation, and the circumstances of revelation have necessitated their current arrangement. Consequently, according to this theory, two conclusions are drawn: first, that the Quranic language is oratory in nature, and second, that in some cases, there is "discontinuity" and "lack of coherence" between different sections of a surah. The aim of this study is to evaluate the validity of the theory regarding the oratory nature of the Quranic language by examining its claims about the lack of coherence in verses within surahs and its justification for this discontinuity based on the connection between verses and their circumstances of revelation. 2. Research Methodology The research method employed in this article is library-based and descriptive-analytical. The overall structure of the research proceeds as follows: first, the theory of the oratory nature of the Quranic language is presented, and its judgment regarding the connection between verses within surahs—based on their thematic incoherence and their relationship to circumstances of revelation—is explained. Subsequently, criticisms directed at this theory's judgment about thematic discontinuity in surahs are discussed. 3. Research Findings The following criticisms are raised against the theory of the oratory nature of Quranic language concerning the arrangement of verses within surahs and thematic incoherence in surahs 1. Foundational Criticism: Analysis reveals that contrary to this theory’s judgment, verses within surahs are not necessarily arranged according to their order of revelation. In some cases, it can be demonstrated that verses have been arranged in an order different from their chronological revelation in the Quran. As a result, it can be argued that the arrangement of verses in surahs is influenced more by divine will and wisdom than by circumstances of revelation. 2. Criticism of Examples Highlighting Incoherence: Examination of examples cited by this theory as instances of contextual disjunction shows that these examples are coherent when considering two factors: First, by taking into account the Quran's unique rhetorical style, which often addresses multiple dimensions of a subject. This rhetorical feature—creating dualities that appear oppositional—can explain connections between various topics within a surah. Second, by recognizing recurring patterns in thematic sequences across different surahs. These patterns demonstrate that diverse topics in Quranic culture are interrelated, indicating no actual thematic disjunction has occurred. 3. Criticism of the Lack of Coherence Based on the Wisdom Behind Divine Actions Accepting the theory of the oratory nature of the Quranic language—which is based on thematic incoherence within surahs and the connection of verses due to circumstances of revelation—implies denying the existence of wisdom in one of God’s actions, namely, the arrangement of verses within surahs. According to this theory, first, the selection of topics for each surah and the arrangement of verses within surahs, and second, the creation of surah structures in the Quran, lack wisdom and logical reasoning. Instead, the current sequence of topics is merely a result of their association during the time of revelation. 4. Criticism of Incoherence Considering Features of Oral Culture One key feature of speech in oral cultures is the effort to preserve it through coherence. Therefore, if we believe that the Quran has been destined for eternal preservation from its inception, we must also accept that factors ensuring its preservation—including coherence—have been accounted for. 4. Final Conclusion The theory suggesting the oratory nature of Quranic language and its acceptance of thematic incoherence within surahs—justifying this incoherence by referencing the connection between verses and circumstances of revelation—has deviated from accuracy. پذیرش انسجام آیات یا گسست موضوعی آیات در سوره‌های قرآن از جمله مبانی است که بر نحوۀ اندیشیدن دربارۀ سوره‌های قرآن و فهم و تفسیر آنها اثرگذار است. برخی از قرآن‌پژوهان همچون نکونام و آیت الله معرفت، زبان قرآن را خطابه‌ای دانسته‌اند و در قالب این انگاره دربارۀ پیوستگی مطالب در سوره‌های قرآن بر این باور شده‌اند که اولاً بخشهای مختلف یک سوره، لزوماً مرتبط با یکدیگر نیستند و ثانیاً سبب قرار گرفتن مطالب مختلف در کنار یکدیگر، در قالب سوره، صرفاً تقارن موضوع آنها در جامعه در زمان نزول است. اکنون سوال این است آیا می‌توان موضع‌گیری این دیدگاه دربارۀ کیفیت ارتباط آیات در سوره‌های قرآن را پذیرفت؟ استفاده از روش توصیفی و تحلیلی، در بررسی این دیدگاه ـ که بر مبنای «مطابقت چینش آیات در همۀ سوره‌ها بر ترتیب نزول آنها» استوار است ـ، نشان می‌دهد بر این دیدگاه نقدهایی وارد است. از آن جمله، اولاً مبنای این انگاره یعنی تطابق چینش آیات در سوره‌ها بر ترتیب نزول آنها، در همۀ سوره‌های قرآن قابل اثبات نیست. ثانیاً نمونه‌های ارائه شده در این دیدگاه برای اثبات عدم پیوستگی موضوعی در سوره‌های قرآن، توان اثبات گسست موضوعی در سوره‌های قرآن را ندارد و ثالثاً پذیرش این دیدگاه به معنی پذیرش عدم حکمت در افعال الهی است و از این رو قابل قبول نیست. در نهایت باید پذیرفت چینش آیات در سوره‌های قرآن تابع زمان و شرایط نزول نیست بلکه تابع حکمت الهی است.

https://style.quran.ac.ir/article_228946_cee2a14c7259013144109c923297ebeb.pdf

دانشگاه علوم و معارف قرآن کریم مطالعات سبک شناختی قرآن کریم 2676-6035 9 2 2025 10 23 Structural Analysis of the Verses of Wilayah in the Holy Qur'an, with Emphasis on Verse 55 of Surah Al-Ma'idah ساختارشناسی آیات ولایت در قرآن کریم، با تأکید بر آیه 55 سوره مائده 56 101 226009 10.22034/sshq.2025.476054.1488 FA کاوس روحی برندق دانشیار دانشگاه تربیت مدرس، گروه علوم قرآن و حدیث ، تهران، ایران، 0000-0003-3474-0421 مریم باقری‌نژاد صالحی دانشجوی کارشناسی ارشد علوم قرآن و حدیث، دانشگاه تربیت مدرس، تهران، ایران، 0009-0004-9439-9952 Journal Article 2024 09 01 Abstract Wilayah (guardianship/authority) is one of the key and complex concepts in the Qur’an, with various interpretations provided in different exegetical sources. In particular, regarding verse 55 of Surah Al-Ma’idah, there is considerable disagreement between Shia and Sunni scholars concerning the meaning of the term “Wali”. Shia exegetes interpret Wali in this verse as “the one most entitled to authority,” deriving from it the direct guardianship of Imam Ali (PBUH). In contrast, Sunni exegetes understand Wali as indicating support and affection, emphasizing the necessity of support and love for all believers. This study employs a descriptive-analytical and critical approach, based on the methodology of Qur’an-to-Qur’an interpretation, with a focus on structural analysis of verses related to Wilayah. By examining 112 Qur’anic verses concerning Wilayah, with particular attention to verse 55 of Surah Al-Ma’idah, the research aims to extract the precise meaning of “Wali” using both structural analysis and the comparison of various tafsirs. The findings indicate that, in the Qur’an, there are seven structural categories for verses on Wilayah: 1. Restrictive Structure (Hassr): 28 verses. Most interpretations (22 verses) indicate “the one most entitled to authority,” while others suggest “administrator,” “support,” “affection,” “close relation,” or “ally.” Conclusion: In this structure, Wali predominantly means “the one most entitled to authority.” 2. Additive Structure (Idafa): 45 verses. Meanings include “the one most entitled to authority” (29 verses), “administrator” (33), “support” (35), “affection” (4), and other interpretations (17) such as “master,” “heir,” “follower,” “patron,” “sovereign,” etc. Conclusion: This structure emphasizes “the one most entitled to authority,” except in cases where contextually it implies support or affection. 3. Taking Wali Structure (Ittikhadh Wali): 22 verses. Interpretations include “the one most entitled to authority” (16), “administrator” (11), “support” (18), “affection” (4), and “obedience/following” (2). Conclusion: This structure refers to guardianship and authority over affairs. 4. Tawalli Structure: 12 verses. Interpretations include “the one most entitled to authority” (7), “administrator” (4), “support” (10), “affection” (2), and allied concepts such as “alliance,” “following,” or “disavowal” (4). Conclusion: In this structure, Wali means “the one most entitled to authority” and “administrator”, highlighting that enemies of God cannot assume guardianship over believers. 5. Tawliyah Structure: 2 verses. Interpretations include “administrator” (2), “support” (2), and associated meanings such as “entrusting” (2). Conclusion: Wali signifies administrative authority and dominance over others. 6. Priority Structure (Awlawiyyah): 6 verses. Interpretations include “the one most entitled to authority” (2), “more deserving” (2), “entitled to inheritance” (1), “closeness” (1), and “specific inheritance priority” (1). Conclusion: Awla in this context refers to “the one most entitled to authority,” distinct from “administrator.” 7. Some Are Guardians of Others (Ba‘dahum Awliya’ Ba‘d): 5 verses. Interpretations include “the one most entitled to authority” (1), “administrator” (3), “support” (5), “affection” (2), and other concepts such as inheritance guardianship, guardianship in inheritance, closeness, and obedience (4). Conclusion: Unlike other structures, this category emphasizes support and affection. Conclusion The study of the structural patterns of Wilayah verses in the Qur’an, with a particular focus on verse 55 of Surah Al-Ma’idah, shows that in most of the seven structural categories, except for Ba‘dahum Awliya’ Ba‘d, Wali primarily means “the one most entitled to authority”. The meanings of support and affection appear only in specific contexts with clear indicators. Based on detailed structural analysis and exegetical review, the meaning of Wali in verse 55 of Surah Al-Ma’idah is “the one most entitled to authority”, not support or affection. ولایت یکی از مفاهیم کلیدی و پیچیده در قرآن کریم است که در تفاسیر مختلف معانی متفاوتی برای آن ذکر شده است. به‌ویژه در آیه 55 سوره مائده، اختلاف نظرهای فراوانی بین مفسران شیعه و اهل سنت درباره معنای "ولی" وجود دارد؛ مفسران شیعه ولایت در این آیه را به معنای اولی به تصرف تفسیر و ولایت بلافصل علی (ع) را از آن استنباط کرده اند و در مقابل، مفسران اهل سنت ولایت در این آیه را به معنای ولایت نصرت و محبت معنا کرده و لزوم نصرت و محبت به همه مؤمنان را از آن برداشت کرده اند. این جستار با بررسی 112 آیه مرتبط با ولایت در قرآن و با تمرکز ویژه بر آیه 55 سوره مائده، تلاش کرده است تا معنای دقیق "ولی" را با استفاده از ساختارشناسی آیات و تحلیل تفاسیر مختلف استخراج کند. نتایج این پژوهش نشان می‌دهد که در کل قرآن، 7 ساختار (1. اتخاذ ولی، 2. تولی، 3. حصر، 4. اضافه، 5. تولیه، 6. اولویت، 7. بعضهم اولیاء بعض) برای آیات ولایت وجود دارد و در تمام این ساختارها، "ولی" به معنای "اولی به تصرف" به کار رفته است، به‌جز در ساختار "بعضهم اولیاء بعض" که "ولی" به معنای "نصرت" و "محبت" آمده است. بنابراین، در آیه 55 سوره مائده که جزو ساختار اضافه است نیز "ولی" به معنای "اولی به تصرف" است و نه نصرت و محبت.

https://style.quran.ac.ir/article_226009_c684ffbbbbff162beec246f3bfce9b8f.pdf

دانشگاه علوم و معارف قرآن کریم مطالعات سبک شناختی قرآن کریم 2676-6035 9 2 2025 10 23 The Effect of Textual Context/Coherence in Semantic Interpretation of Quranic Verses and Its Variants تأثیر بافت متنی/سیاق در دلالت بخشی معنایی به آیات قرآن و گونه‌های آن 102 119 226011 10.22034/sshq.2025.226011 FA بهروز سراقی استادیار گروه فقه و حقوق اسلامی دانشگاه آیت الله بروجردی 0009-0009-6741-2505 Journal Article 2024 12 04 Extended Abstract Any spoken or written text must adhere to the rules, symbols, indicators, and grammatical structures of a language to ensure proper formation and to effectively convey the speaker's or writer's intent. In this regard, mastering the principles of jurisprudence—a structured discipline for interpreting the apparent meaning, text, and wording of the Quran in fields such as exegesis, jurisprudence, theology, and ethics—is of special importance. This is particularly true in cases where the primary intent of the verses appears to conflict with their literal meaning. Considering the textual context and coherence of the Quran is essential for accurately understanding its meaning and the divine intent. Although the Quran possesses unparalleled eloquence and clarity, its true intent may sometimes lie beyond the apparent meaning of its words due to factors such as metaphor, synonymy, polysemy, ambiguity, rhetorical nuances, and the semantic evolution of words over time. Overlooking these aspects can lead the reader away from the intended message. This is because the speaker's intended meaning reflects their inner thoughts, and words, whether written or spoken, give expression to these thoughts and intentions, making them evident to others. This ability is the tangible manifestation of eloquent expression, setting humans apart from other beings. The accurate interpretation of speech and writing, as well as the precise understanding of the speaker's intent, relies on the proper articulation of words and their organized arrangement within the context and structure of sentences and propositions. To ensure understanding and mutual comprehension, every language has established rules. Adherence to the rules of spoken and written language—in terms of structure, composition, eloquence, and rhetoric by the speaker and writer on the one hand, and the decoding of these signs and uncovering of meanings through a proper understanding of the role of words and sentences within the structure of the text and discourse by the audience on the other—ensures the accurate transmission and reception of the message. Considering the goal the speaker has in mind and their intention to convey it to the listener, they arrange words and expressions in a way that, if altered, could change the intended meaning. The entire skill of the audience and the interpreter of the text lies in extracting meaning and uncovering the speaker's intent from the arrangement of these words, sentences, and their structure. Through this reverse process, they should arrive at the speaker's mental concept, which is referred to as the textual context or coherence. This principle is of even greater importance in the Quran. Therefore, the first step in properly understanding the Quran is to pay attention to and understand its textual clues. The study of the Quran's language becomes more complex because, despite its timeless nature, it was not revealed in a vacuum; it needed to establish a profound connection with the people of its time. Therefore, the Quran utilized the vocabulary of its era, making it relevant for all times and generations. This very fact makes the correct and precise understanding of the text reliant on recognizing both textual and extratextual clues. In this research, which is based on a library study method and the analysis of collected studies from Al-Mizan and other interpretive and jurisprudential sources, it has been concluded that context plays a significant role in understanding Quranic verses. Allameh Tabatabai, in uncovering the purposes of verses, frequently relied on context to determine the referent of pronouns, derive jurisprudential rulings, expand meanings, and more. The importance of this issue is such that ignoring contextual clues can be considered one of the factors that disrupt the understanding of the text, whether written or spoken. To understand context, one must consider its various levels, which are referred to as the siyaq of the sentence, the siyaq of the verses (ayat), and the siyaq of the surahs. Sometimes, the meaning of a sentence changes when two words are placed together. For example, the word "din" (religion) is used in various meanings throughout the Quran. When it appears next to the word "yawm" (day) in Surah Al-Fatiha, it carries a different meaning than when it is used in the verse "lakum dinukum wa liyy din" ("To you your religion, and to me my religion") in Surah Al-Kafirun. چکیده هر متن شفاهی یا مکتوبی جهت شکل‌گیری درست و رساندن مقصود گوینده و نویسندهاش تابع رعایت ضوابط و نشانه‌ها، دالّ‌ها و قواعد دستوری آن زبان می‌باشد. در این خصوص، توجه به دانش اصول فقه که علم روشمندی برای فهم ظاهر، نص و متن قرآن (در حوزه‌های تفسیر، فقه، عقاید، اخلاق و ...) است از اهمیت بسزایی برخوردار می‌باشد، خصوصا در مواردی که مقصود اصلی آیات با معانی ظاهری در تعارض می‌باشد. توجه به بافت متنی یا سیاق قرآن یکی از شرایط فهم درست معنا و مراد خداوند متعال می‌باشد. هرچند متن قرآن کریم دارای فصاحت و بلاغت بی نظیری است، اما گاهی مراد اصلی در ورای معنای ظاهری الفاظ به خاطر عواملی چون وقوع مجاز، ترادف، اشتراک لفظی، ایهام و ابهام، تطور معنایی الفاظ در گذر زمان و ... پنهان می‌گردد که نادیده گرفتن آن می‌تواند، مخاطب را از مقصود حقیقی منحرف سازد. تحقیق حاضر با روش گردآوری و فیش‌برداری کتابخانه‌ای به جمع‌آوری آراء و نظریات طرح‌شده در این‌باره پرداخته و ضمن اثبات تأثیر این‌گونه دلالت و شرایط آن، ثابت نموده‌است که معنای سیاقی و بافت متن بر معنای ظاهری الفاط مقدم شده و به همین دلیل باعث تاثیر در برداشت‌های فقهی، تفسیری و ... می‌شود که به نمونه‌هایی از قبیل: کنار زدن معنای ظاهری آیه توسط سیاق؛ مشخص شدن معنای آیه، تعیین مرجع ضمیر و ... در قالب گونه‌های کاربردی آن ارائه شده‌است.

https://style.quran.ac.ir/article_226011_76d1c9893d2f8a1c9fb0ec8b249df6e5.pdf

دانشگاه علوم و معارف قرآن کریم مطالعات سبک شناختی قرآن کریم 2676-6035 9 2 2025 10 23 Investigation and analysis of the method of the Holy Quran in visualizing the words to understand the meanings of the verses بررسی و تحلیل روش قرآن کریم در تصویر سازی کلمات جهت شناخت معانی آیات 120 139 219613 10.22034/sshq.2025.461233.1470 FA مهین شهریور پژوهشگر پسا‌دکتری، گروه علوم قرآن و حدیث، دانشکده الهیات، دانشگاه شهید مدنی آذربایجان، تبریز. ایران. 0009-0006-0072-7762 صمد عبداللهی عابد دانشیار گروه علوم قرآن و حدیث، دانشکده الهیات، دانشگاه شهید مدنی آذربایجان، تبریز. ایران. 0000-0001-9693-0162 Journal Article 2024 06 10 Semantics, derived from the Greek word semantias, is the science of studying meaning, focusing on understanding meanings in human languages. Generally, semantics investigates the relationship between words and their meanings. It primarily examines the connection between signifiers—such as words, phrases, symbols, and signs—and their applications. One branch of semantics that has been applied in the study of Qur’anic verses is cognitive semantics, which is further divided into various subfields. One significant approach within cognitive semantics is conceptual schemata, which facilitates a deeper understanding of the Qur’an.This article, employing a descriptive-analytical approach with a Qur’anic perspective, examines and analyzes the conceptual schemata within Qur’anic vocabulary. The main question addressed is: What role do conceptual schemata play in enhancing comprehension and learning of the Qur’an? Based on the analysis, it can be concluded that God employs multiple tools to enhance comprehension and present the Qur’anic content beautifully, one of which is imagery. In the Qur’an, words often transcend their ordinary usage to create vivid mental images that aid in understanding the verses. Conceptual schemata in cognitive semantics can be examined in three primary domains: 1. Spatial/Volumetric Schemas: Assign material volume to events, making them tangible and conceivable. 2. Motion/Action Schemas: Attribute movement and agency to events or entities, such as living beings. 3. Power/Force Schemas: Endow events with faculties such as cognition, awareness, speech, and other capacities. These three types of schemata breathe life into various events, allowing humans to generate diverse mental images of Qur’anic verses and apply them in their daily lives, ultimately facilitating human development and spiritual growth. However, given ongoing debates in Qur’anic studies, reliance on traditional or purely rationalist approaches alone is insufficient. Modern semantic tools are essential to address deficiencies, propose innovative interpretative methods, and deepen conceptual and aesthetic understanding of the Qur’an. The necessity of utilizing modern semantic tools can be highlighted through several considerations: · Addressing misinterpretations and subjective reasoning due to neglecting cognitive semantics in Qur’anic exegesis. · Revealing new propositions in the Qur’an by analyzing its geometric and structural patterns, which are not apparent through isolated verse study. · Employing linguistics to explain variations in interpretation, uncovering subtle elements hidden in Qur’anic expressions, and guiding the interpreter to insights otherwise inaccessible. A central principle of cognitive semantics is that each interpretation is grounded in unique conceptualization, allowing distinct linguistic expressions for the same situation. Although these expressions convey similar events, significant differences exist among them. This principle underscores that semantic conceptualization accounts for the diversity of interpretations arising from a single context. Therefore, this study aims to examine and analyze conceptual schemata in the cognitive semantics of Qur’anic vocabulary, facilitating deeper comprehension of the meanings and aesthetic qualities of the divine text. چکیده معنی شناسی برگرفته از لغت یونانیِ (semantias) علم مطالعه معناست که به بررسی و مطالعه معانی در زبان-های انسانی می‌پردازد. به‌طورکلی، بررسی ارتباط میان واژه و معنا را معناشناسی می‌گویند. این علم معمولاً بر روی رابطه بین دلالت‌کننده‌ها مانند لغات، عبارت‌ها، علائم و نشانه‌ها و این‌که معانیشان برای چه استفاده می‌شود، تمرکز دارد. یکی از شاخه‌های معنی شناسی که در بررسی آیات قرآن به کار رفته است، معنی شناسی شناختی می‌باشد. معنی شناسی شناختی به انواع مختلفی تقسیم شده است، که یکی از آن‌ها، الگو‌های تصوری است که باعث درک بهتر قرآن کریم می‌شود. در این مقاله، با روش توصیفی تحلیلی و با رویکرد قرآنی به بررسی و تحلیل طرح‌های تصوری معنی شناسی شناختی در واژگان قرآن کریم پرداخته شده است و نتیجه به دست آمده چنین است که خداوند در قرآن، از راه-های متعددی برای بیان مفهوم آیات استفاده کرده تا انسان‌ها بتوانند معنای آیات را به راحتی بفهمند و دلیلی برای اجتناب از قرآن و پیام‌های اسلامی نداشته باشند. یکی از این گزینه‌ها، طرح‌های تصوری می‌باشد که خداوند، معنی و مفهوم آیات را برای بندگانش به تصویر می‌کشد؛ بنابراین، الگو‌های تصوری معنی شناسی که در سه قسم حجمی، حرکتی و قدرتی بیان شده‌اند، پدیده‌های جهان آفرینش را این چنین لمس و تصور می‌کنند.

https://style.quran.ac.ir/article_219613_98fe7b8d6d161da6226c87247271a510.pdf

دانشگاه علوم و معارف قرآن کریم مطالعات سبک شناختی قرآن کریم 2676-6035 9 2 2025 10 23 Speech act patterns of the story of Prophet Solomon (AS) based on John Searle's approach الگوهای کنش گفتاری داستان حضرت سلیمان (ع) با تکیه بر رویکرد جان سرل 140 161 227807 10.22034/sshq.2025.465325.1476 FA علی صیادانی دانشیار گروه زبان و ادبیات عربی دانشگاه شهید مدنی آذربایجان، تبریز، ایران. 0000-0001-5773-6092 پرویز احمدزاده هوچ دانشیار گروه زبان و ادبیات عربی دانشگاه شهید مدنی آذربایجان، تبریز، ایران. 0000-0002-6454-8812 قادر احمدی دانشجوی دکتری زبان و ادبیات عربی دانشگاه شهید مدنی آذربایجان، تبریز، ایران. 0000-0002-1498-6179 Journal Article 2024 07 02 Research Objective The semiotic analysis of religious texts, particularly the Qur’an, has always been of interest to linguists and scholars in the humanities because many of its linguistic signs carry multiple layers of meaning. Such analysis allows for a deeper understanding of the concepts presented in these texts through semiotic and discourse analysis. The story of Prophet Solomon (PBUH) is one of the wisdom-centered narratives in the Qur’an. Due to the unique circumstances of Solomon’s life and his knowledge of the languages of animals and communication with them, the element of language and speech holds a particularly prominent role in this story.John Searle, the renowned American theorist, is among the scholars who have provided a comprehensive framework for speech acts. According to Searle, speech acts can be classified into five categories: assertive, directive, expressive, commissive, and declarative. By relying on his approach, it is possible to achieve a comprehensive understanding of speech acts within a story. Scholars, driven by an interest in uncovering the aesthetic and moral dimensions of Qur’anic narratives, have continually sought to explore their hidden meanings. What distinguishes the story of Prophet Solomon (PBUH) and other Qur’anic narratives from ordinary stories is the divine manner of expression, the miraculous and precise use of words, which creates a vivid and artistic portrayal of events. The divine speech often takes the form of dialogue—sometimes between God and Solomon, sometimes between Solomon and the Queen of Sheba or his people, at other times with his personal conscience, and occasionally even with animals. These speech acts, due to their multi-layered meanings and implicit significance, require careful analysis to fully uncover the intended messages. Research Methodology This study employs a descriptive-analytical method to examine the story of Prophet Solomon (PBUH) based on John Searle’s theory of speech acts. It explores the speech elements used by Solomon in his dialogues with his people and the Queen of Sheba, with the aim of delivering the divine message and guiding them to the right path through effective use of language and dialogue. Research Findings In this narrative, God is the primary speaker, and Prophet Solomon (PBUH) functions as the main agent of the story, establishing a coherent discourse through language and speech. Since the central theme of the story is guidance and moral instruction, assertive and directive speech acts appear more prominently than other types.Assertive speech acts are employed to demonstrate divine truth through rational arguments and the divine favors granted to humanity. Directive speech acts are used to encourage and motivate the audience toward righteousness and truth. Expressive, declarative, and commissive speech acts are also present, albeit less frequently, serving as complementary tools to reinforce the narrative’s message. Conclusion The analysis of Prophet Solomon’s (PBUH) story based on John Searle’s speech act theory demonstrates that all five categories of speech acts are represented in the narrative, although some, particularly assertive and directive acts, are more prominent. God is the main narrator, and Solomon’s speech is often presented as the voice of the divine. He occasionally uses the first-person singular to emphasize his message, while at other times he conveys his feelings clearly and explicitly, reflecting the expressive function in Searle’s framework.Through assertive speech acts, Solomon presents the divine truth with rational evidence, achieving his primary goal of guidance. Directive acts, including encouragement and persuasive questioning, are employed to lead his people and the Queen of Sheba toward God, ensuring that the audience is both informed and morally guided. نظریه کنش گفتاری در تحلیل گفتمان بر عنصر زبان و سخن گفتن تاکید دارد. جان سرل نظریه‌پرداز مشهور آمریکایی از جمله صاحب نظرانی است که دیدگاهی جامع در زمینه کنش گفتاری ارائه داده و در نظریه او کنش گفتاری شامل پنج بخش؛ اظهاری، ترغیبی، عاطفی، تعهدی و اعلامی می‌باشد که با تکیه بر رویکرد وی می‌توان به شناخت جامعی از کنش گفتاری در یک قصه دست یافت. با عنایت به اینکه داستان حضرت سلیمان (ع) یکی از قصه‌های اندرزمحور و پندآموز قرآن است و به مقتضای شرایطی که حضرت در آن قرار گرفته و علم آگاهی از زبان حیوانات و ارتباط با آن‌ها، عنصر زبان و سخن گفتن جایگاه والایی در این داستان دارد. پژوهش حاضر با روش توصیفی- تحلیلی، داستان حضرت سلیمان (ع) را براساس کنش گفتاری جان سرل مورد تحقیق و بررسی قرار داده و به کاوش عناصر گفتاری حضرت در گفتگو با قوم خود و ملکه سبا؛ جهت رساندن پیام الهی و هدایت آنان به راه مستقیم با مدد جستن از عنصر گفتگو پرداخته است. نتایج حاصله از تحقیق گویای آن است که گوینده اصلی داستان خداوند می‌باشد و کنشگر محوری داستان حضرت سلیمان (ع) است که از دیدگاه منِ شخصی ایفای نقش می‌کند و گفتمان منسجمی با کاربست عنصر زبان و گفتار در داستان برقرار می‌سازد و از آنجایی که بن‌مایه اصلی داستان بر هدایتگری استوار است لذا؛ کاربست کنش اظهاری و ترغیبی بیش از دیگر کنش‌ها به چشم می‌خورد.

https://style.quran.ac.ir/article_227807_ffe939be82ce15ed30547bbbeea45f09.pdf

دانشگاه علوم و معارف قرآن کریم مطالعات سبک شناختی قرآن کریم 2676-6035 9 2 2025 10 23 Magic of Proximity in Surah Maryam: A Detailed Abstract جادوی مجاورت در سوره مریم 162 181 229289 10.22034/sshq.2025.508488.1523 FA هومن ناظمیان دانشیارگروه زبان و ادبیات عربی، دانشگاه خوارزمی تهران، دانشکده ادبیات و علوم انسانی، تهران، ایران. 0000-0001-7872-6387 افسانه کوثری جعفرآباد دانشجوی دکتری زبان و ادبیات عربی، دانشگاه خوارزمی تهران، دانشکدۀ ادبیات و علوم انسانی، تهران، ایران. 0009-0007-5933-8021 Journal Article 2025 02 24 Research Objective: This research aims to investigate and analyze the concept of "magic of proximity" (Jadoye Mojavarat) in Surah Maryam. Magic of proximity is a linguistic phenomenon where adjacent words or phrases significantly influence each other's semantic and rhetorical impact. This phenomenon is prevalent in the Holy Quran and plays a crucial role in conveying messages and creating profound effects on the audience. This study seeks to explore the various dimensions of magic of proximity using analytical and interpretive methods. This linguistic phenomenon, beyond a mere linguistic technique, is a form of art and one of the rhetorical aspects of the Quran, where adjacent words and phrases interact in a rhythmic dance, creating new meanings and effects. This phenomenon, beyond simple word collocation, leads to a kind of semantic and rhetorical synergy, where each word, by reflecting and intensifying the meaning of the adjacent word, contributes to creating a novel and lasting effect. Therefore, the goal of this linguistic phenomenon is to strengthen and emphasize meaning, create beauty and rhetorical impact, and convey deep concepts in Surah Maryam. <span dir="RTL" lang="FA" style="font-size: 10.0pt; line-height: 115%; font-family: 'Times New Roman',serif; mso-fareast-font-family: Calibri; mso-font-kerning: 0pt; mso-ligatures: none; mso-bidi-language: FA;"> Research Methodology: This research employs a descriptive-analytical research method to investigate and analyze the concept of magic of proximity in Surah Maryam. First, the theoretical literature of the research is presented to understand this topic, and then the instances of this phenomenon in the Quranic verses of Surah Maryam are identified and presented descriptively. Then, using linguistic and rhetorical analyses, the semantic and rhetorical effects of magic of proximity on the audience are examined. Finally, the role of this phenomenon in conveying Quranic concepts is clarified. <span dir="RTL" lang="FA" style="font-size: 10.0pt; line-height: 115%; font-family: 'Times New Roman',serif; mso-fareast-font-family: Calibri; mso-font-kerning: 0pt; mso-ligatures: none; mso-bidi-language: FA;"> Findings: The investigations conducted in Surah Maryam reveal that: Sound balance with the repetition of the vowel "fatha" in some verses creates a special sound balance that helps to strengthen the intended meaning of the speaker, and the repetition of the consonant "ḥā" along with other guttural letters creates a calm and whispering atmosphere, consistent with the supplications and prayers in the verses. Also, the use of the letter "ayn," which is one of the letters of elevation, creates a decisive and reassuring sound and emphasizes the public declaration of disavowal of the disbelievers. In the syllabic balance in words ending in "nā," it creates an upward sound. Word repetition is rarely seen in Surah Maryam, but in cases like the repetition of "rabb," it is used to emphasize the oneness of God. The frequent use of "fasila" (pause), especially with the "alif itlaq," creates a melodic and impactful atmosphere in the Surah. The lexical proximity based on "fasila," such as "adan" and "fardan," helps to convey images related to the Day of Judgment, and the augmentative imperfect assonance, "nasiyan" and "mansiyan," conveys a sense of helplessness and fear and helps to visualize the characters' situations. In the syntactic balance, the repetition of the structure has greatly helped to create rhythm and melody in the speech. This repetition adds to the beauty of the speech and emphasizes the concepts and its impact. <span dir="RTL" lang="FA" style="font-size: 10.0pt; line-height: 115%; font-family: 'Times New Roman',serif; mso-fareast-font-family: Calibri; mso-font-kerning: 0pt; mso-ligatures: none; mso-bidi-language: FA;"> Conclusion: The rhetorical analysis of Surah Maryam reveals the subtleties and intricacies in its linguistic and sound structure. In this Surah, "magic of proximity" manifests as one of the most prominent artistic expressions of divine revelation at three main levels: sound, lexical, and syntactic. At the sound level, by utilizing sound harmony and phonological and syllabic balance, it creates a pleasant and impactful music. The purposeful repetition of vowels and consonants not only helps to create rhythm and melody in the speech but also leads to the strengthening of concepts and the induction of specific psychological states. For example, the repetition of the short vowel "fatha" creates a clear and decisive sound that is consistent with the concepts of divine power and will. Also, the harmony of guttural letters evokes a calm and whispering atmosphere that is consistent with the themes of supplication and prayer in the Surah. In addition, the frequent use of "Quranic fasila" with "alif itlaq" helps to create syllabic balance and create a tangible music in the speech. At the lexical level, by using lexical harmony and proximity, it creates diverse meanings and rhetorical effects. Complete lexical harmony, using repetition and perfect assonance techniques, helps to emphasize concepts and create coherence in the speech. Although repetition and perfect assonance are rarely used in this Surah, they have had a significant impact when used. In contrast, imperfect lexical harmony, using techniques such as augmentative and differential imperfect assonance, helps to create subtle and precise meanings. Augmentative imperfect assonance conveys a sense of helplessness and fear. The frequent use of "fasila" in lexical proximity helps to create balance and harmony between them. At the syntactic level, by utilizing structural balance and harmony, it creates coherence and continuity in the speech. The repetition of the structure, by repeating grammatical and syntactic patterns in the verses, helps to create rhythm and melody in the speech. Role-playing collocation, using techniques such as division, parallelism, and adjective arrangement, helps to integrate concepts and create connections between different parts of the verses. Role-playing substitution, using the synonym technique, helps to emphasize concepts and prevent tedious repetition. <span dir="RTL" lang="FA" style="font-size: 10.0pt; line-height: 115%; font-family: 'Times New Roman',serif; mso-fareast-font-family: Calibri; mso-font-kerning: 0pt; mso-ligatures: none; mso-bidi-language: FA;"> اصطلاح جادوی مجاورت به توازن‌های صوتی و آهنگین در زبان اشاره می کند که نخستین بار توسط شفیعی کدکنی مطرح شد.در قرآن کریم، تکرار صداها و تشابهات کلامی، نقش‌های معنایی عمیقی ایفا می‌کنند. چیدمان و هم‌نشینی کلمات در متن قرآن، به گونه‌ای طراحی شده است که این هم‌نشینی، علاوه بر ایجاد لحنی موزون، در انتقال مفهوم نیز بسیار مؤثر است که می‌توان از آن به عنوان هماهنگی آوایی یاد کرد.کاربرد هم نشینی و هم آوایی در قرآن این امکان را میسر نموده تا مفهوم موردنظر با قوَت بیشتری به مخاطب القاء شود و به واسطۀ موسیقی پنهان قدرت جذب پیام نهفته در متن را افزایش می دهدآیات قرآن کریم یک ساختار ریتمیک و موسیقایی دارد که با بکاربستن بهترین و گیراترین شیوه ها به انتقال پیام و محتوای دینی دست یافته است. هدف پژوهش حاضر بررسی شیوه های ایجاد جادوی مجاورت در سورۀ مریم می باشد که با روش توصیفی-تحلیلی صورت گرفته است.یافته های این پژوهش نشان می دهد که در سورۀ مریم جادوی مجاورت بیشتر در زیرمجموعۀ توازن آوایی نمود یافته است.هماهنگی و موسیقی در فواصل میان واژگان غالباً با استفاده از حرف الف در انتهای کلمات، فضایی آهنگین و تأثیرگذار ایجاد کرده است. در این سوره، تکرار و جناس تام به ندرت به کار رفته و جناس ناقص افزایشی و اختلافی از جمله فنون به‌کاررفته در ایجاد همگونی ناقص میان واژگان است. تکرار ساختار کلمات، دلالت بر ریتم و پیوند میان اجزای گوناگون آیات دارد و فن جانشین‌سازی نقش‌ها، اغلب به صورت کاربرد مترادف‌ها صورت گرفته است.

https://style.quran.ac.ir/article_229289_8bf94ab3dd7b720e6f233a57f8c02e0a.pdf

دانشگاه علوم و معارف قرآن کریم مطالعات سبک شناختی قرآن کریم 2676-6035 9 2 2025 10 23 Phonetic Aesthetics of Words and Their Semantic Relationships in Surah Al-Kahf زیبایی‌شناسی آوایی الفاظ و ارتباط معنایی آن در سوره کهف 182 203 208490 10.22034/sshq.2024.453090.1469 FA احمد لامعی گیو دانشیار، گروه زبان و ادبیات عربی، دانشگاه بیرجند، بیرجند، ایران 0000-0002-5597-8896 Journal Article 2024 06 10 The Correspondence between Phonetics and Semantics in Surah Al-Kahf: A Descriptive-Analytical Study Research Objective The present study aims to examine the correspondence between lexical forms and meanings, or the alignment of word and semantic content, in Surah Al-Kahf. The research investigates how the phonetic properties of words relate to their meanings and contribute to the overall semantic coherence of the surah. Research Methodology Adopting a descriptive-analytical approach and relying on written sources, this study explores the phonetics of lexical items in Surah Al-Kahf and examines their semantic interrelations. The research analyzes how sounds and letters are employed to convey meaning, both at the level of individual words and across sentences, with attention to recurring phonetic patterns and their impact on semantic expression. Findings The Qur’an is composed of a carefully selected set of words, phrases, and sentences, wherein the choice of phonetic elements aligns naturally with the content and meanings they convey. There exists an inherent and logical relationship between form and meaning, which mutually inform each other; this correspondence is a key feature distinguishing the divine speech of the Qur’an from other languages. In Surah Al-Kahf, this alignment extends beyond individual sounds and words to encompass themes and sentences. The study demonstrates that phonetics and their apparent referential meanings are semantically connected to general and specific meanings throughout the surah. Sounds and words are employed to articulate concepts, with voiced consonants (jahr) often associated with core themes of prophethood and divine power, expressed in a strong and emphatic manner. Conversely, voiceless consonants (hams) are linked to hidden or inward meanings, as exemplified by the title of the surah itself. Additionally, the depiction of the inhabitants of Paradise and their blessings is conveyed through phonetic imagery that fosters a sense of tranquility and cognitive security. Elevating sounds (istilāʾi) signify grandeur and occasionally solemnity, while lowering sounds (istifālī) evoke notions of gentleness, leniency, and compassion. Overall, the study finds a balanced and mutually reinforcing relationship between phonetic forms and intended meanings, creating a cohesive linguistic-semantic system that is uniquely characteristic of the Qur’anic discourse. Conclusion The role of phonetics in invoking specific conceptual meanings is one of the Qur’an’s aesthetic dimensions, situated within the broader context of its literary and rhetorical miracles. While this phenomenon is observable throughout the Qur’an, Surah Al-Kahf, with its rich phonetic and narrative structure, offers a particularly instructive case study. The descriptive-analytical analysis reveals that phonetic forms, including voiced and voiceless consonants, emphatic and lenient sounds, as well as specialized articulatory features such as safīr, tafashshī, and ghunnah, correspond to the semantic content of verses. Short and long sounds, repetition, and the phonetic alignment of words and sentences reinforce meanings associated with emotions such as anger, pride, leniency, and others. Overall, the study confirms a significant semantic correspondence between phonetic structures and meanings in Surah Al-Kahf, highlighting the sophisticated interplay of sound and meaning in the divine text. از جمله وجوه زیبایی‌شناختی قرآن کریم که ذیل بحث اعجاز ادبی و بلاغی قرآن مورد بحث قرار می‌گیرد، جایگاه اصوات در تداعی‌ مفهومی خاص در الفاظ و به‌تبع آن معنابخشی به واژگان است. گرچه این نقش‌آفرینی را در سراسر قرآن می‌توان دنبال کرد، به‌جهت وجود سرشار مباحث بلاغیِ مبتنی بر آواها در بستر داستان‌های منقول در سوره کهف، این پژوهش به بررسی ابعاد آوایی آیات سوره کهف پرداخته و بر آن است تا به بررسی جنبه‌های تناسب حروف، اصوات، الفاظ و معانی آن‌ها و نیز ارتباط جملات با یکدیگر بپردازد و اشاراتی به صفات حروف، چه در واژگان متضادّ مانند جهر و همس، تفخیم و ترقیق و چه در صفات اختصاصی غیر متّضاد مانند صفیر، تفشّی و غنّه بنماید. همه‌ی این موارد در سوره‌ی کهف، به مناسبت‌های مختلف با دلالت بر معنا و نیز نشانه‌هایی از اصوات کوتاه و بلند آمده است و ارتباط آن‌ها در تکرار صداها و الفاظ تجسّم یافته است. پژوهش پیش‌ رو با روش توصیفی تحلیلی کوشیده است تا آواشناسی الفاظ و ارتباط معنایی آن با یکدیگر در سوره کهف را مورد واکاوی قرار دهد. نتایج پژوهش نشان می‌دهد که بین اصوات و دلالت ظاهری آن و معنا به شکل عام و در سوره کهف به شکل خاص، ارتباطی معنایی وجود دارد به‌گونه ای که آواها و الفاظ در خدمت بیان مفاهیمی همچون خشم، تکبر، تساهل و مانند آن هستند و در سراسر این سوره، اصوات، میل بیشتری به آشکار شدن تا اخفاء دارند.

https://style.quran.ac.ir/article_208490_76c51a214e62f4aa7ca946fe78dd644e.pdf

دانشگاه علوم و معارف قرآن کریم مطالعات سبک شناختی قرآن کریم 2676-6035 9 2 2025 10 23 A Classification of Indices for the Analysis of the Exegetical Method at the Literary (Poetics) Level of Qur'anic Tafsīr طبقه‌بندی شاخص‌های بررسی روش تفسیری در سطح ادبی(بوطیقایی) تفسیر قرآن کریم 204 229 227808 10.22034/sshq.2025.464468.1477 FA سجاد محمدفام استادیار علوم قرآن و حدیث، دانشگاه شهید مدنی آذربایجان، تبریز، ایران، 0000-0002-8505-9057 Journal Article 2024 07 06 1. Problem Statement Post-exegetical studies in the field of Qur’anic studies represent an emerging domain that, rather than focusing on the Qur’anic text itself, examines the methodological frameworks employed in exegetical works (tafsīr). This approach seeks to gain a deeper understanding of the interpretive strategies used by exegetes in elucidating the divine message. Despite the growing body of research in this area, existing studies often lack a systematic methodological approach, which leads to unbalanced evaluations wherein certain criteria are overlooked while others are excessively emphasized. Therefore, the development of a comprehensive framework for analyzing exegetical methodologies is necessary. The process of Qur’anic exegesis comprises two fundamental stages: “understanding the source text” (the Qur’an) and “producing the target text” (the tafsīr). The act of understanding (fahm) is achieved through two pathways: the internal analysis of the text and the connection of its thematic content to external sources. This text-centered understanding occurs on three levels: linguistic, literary, and cultural. The linguistic level includes comprehension of vocabulary, grammar, and syntax. The literary level—which constitutes the focus of this study—goes beyond formal linguistic structures and explores the aesthetic and poetic functions of Qur’anic language. Finally, the cultural level requires an understanding of the historical context of revelation (nuzūl). This study aims to develop evaluative indicators for analyzing exegetical works at the literary level. 2. Research Methodology This study seeks to introduce and categorize a set of indicators for the methodological analysis of exegetical works at the literary level. The main objective is to develop evaluative criteria that can assess the quality and depth of literary analysis within Qur’anic exegesis. Accordingly, the research is guided by two fundamental questions: 1. What indicators are essential for evaluating the literary methodology adopted by an exegete? 2. How can these indicators be systematically classified? 3. Findings Literary analysis distinguishes between two primary dimensions: the formal–verbal dimension, which addresses the physical and phonetic aspects of discourse, and the semantic–conceptual dimension, which focuses on layers of meaning and imagery. These dimensions may be examined at both the micro-level (sentence and phrase) and the macro-level (the analysis of an entire sūrah or the text as a cohesive whole). At the micro-level, the analysis of formal–verbal structures—primarily explored within the domain of ʿilm al-badīʿ (the science of rhetorical embellishments)—deals with the external and rhythmic arrangement of speech. This includes the examination of lexical similarities (jinās/alliteration), which add semantic depth in addition to their aesthetic function; the harmony of verse endings (sajʿ), a prominent rhythmic characteristic of the Qur’an; purposeful patterns of phonetic, lexical, and phrasal repetition used for emphasis and musicality; as well as literary contrasts and oppositions (ṭibāq and muqābalah) employed to clarify and intensify meaning. Alongside these, semantic structures at the micro-level are investigated through the other major branches of Arabic rhetoric, namely ʿilm al-bayān and ʿilm al-maʿānī. ʿIlm al-bayān employs figurative devices such as simile (tashbīh), metaphor (istiʿārah), and metonymy (majāz) to render abstract concepts more tangible. ʿIlm al-maʿānī focuses on the semantic effects of syntactic structures, including brevity and elaboration (ījāz and iṭnāb), fronting and delaying (taqdīm and ta’khīr), ellipsis (ḥadhf), and stylistic shifts (iltifāt). Beyond the sentence level, macro-level literary analysis—an aspect often neglected in classical exegesis—examines the text as a unified and cohesive work. This level includes approaches such as stylistics and narratology. Stylistics identifies dominant modes of expression through the analysis of elements such as lexical selection and deviation from linguistic norms. Narratology explores narrative forms and structures, wherein “narrative” extends beyond historical reports to include any temporal sequence of events and occurrences. 4. Conclusion Literary creation occurs when linguistic elements generate a value beyond their literal meanings. Therefore, a profound understanding of the Qur’an depends on the recognition of its aesthetic dimensions, as these elements play a crucial role in conveying complex concepts. Islamic rhetorical sciences have been highly successful in conducting precise analyses at the micro-level (word and sentence). However, the macro-level—encompassing cohesion, intertextual relations, and recurring structural patterns—has received comparatively less scholarly attention. This gap can be addressed through the integration of modern humanities methodologies such as stylistics, narratology, and structuralism. Such an interdisciplinary approach will significantly deepen our understanding of the structure, meaning, and function of the Qur’anic text. شناخت دقیق روش‌های تفسیری مفسران در سطح ادبی، به فهم عمیق‌تر از معانی و مفاهیم قرآن و همچنین ارزیابی کیفیت تفاسیر کمک شایانی می‌کند. در مطالعات تفسیری، علی‌رغم توجه روزافزون به روش‌شناسی، هنوز هم روش‌شناسی جامعی برای تحلیل سطح ادبی تفاسیر ارائه نشده است. پژوهش حاضر با هدف ارائه یک الگوی جامع و روشمند برای کشف روش تفسیری مفسران در سطح ادبی انجام شده است. این پژوهش، با استفاده از روش توصیفی-تحلیلی و با تکیه بر منابع کتابخانه‌ای، به دنبال ارائه شاخص‌ها و طبقه‌بندی آن‌ها برای روش‌شناسی تفاسیر است. هدف اصلی، یافتن معیارهایی است که بر اساس آن‌ها بتوان سطح ادبی و کیفیت تفاسیر ادبی را ارزیابی کرد. در این راستا، عناصر ادبی(فرم های لفظی و معنایی) مختلف در سطح‌های خرد و کلان شناسایی و طبقه‌بندی شده‌اند. در سطح خرد از علوم بلاغت و در سطح کلان از علوم ادبی معاصر مانند سبک شناسی، روایت شناسی، نظریات نقد متن و نگاه ساختارگرایانه بهره گرفته شده است.

https://style.quran.ac.ir/article_227808_8977e9c89a804c824f928d94a3030624.pdf

دانشگاه علوم و معارف قرآن کریم مطالعات سبک شناختی قرآن کریم 2676-6035 9 2 2025 10 23 A Critical Discourse Analysis of the Story of Prophet Adam (AS) in the Holy Qur’an Based on Norman Fairclough’s Three-Dimensional تحلیل گفتمان انتقادی داستان حضرت آدم (ع) در قرآن کریم بر اساس الگوی نورمن فرکلاف 230 249 218543 10.22034/sshq.2025.468047.1480 FA عزت ملا ابراهیمی استادگروه زبان و ادبیات عربی، دانشکده ادبیات و علوم انسانی؛ دانشگاه تهران، ایران عبدالوهاب کمالی دانشجوی کارشناسی ارشد زبان و ادبیات عربی، دانشگاه تهران، ایران. Journal Article 2024 07 20 Research Objective / Problem Statement (Academic Formulation): The present study aims to conduct a critical discourse analysis of the Qur’anic narrative of Prophet Adam (AS), employing Norman Fairclough’s three-dimensional framework. As the first lived human experience narrated in the Qur’an, the story of Adam is not merely a religious or historical account, but a conceptual map that outlines the relational dynamics between human beings and God, the self, others, and the adversary (Satan). Owing to its multilayered and complex narrative structure, this story provides a fertile ground for critical discourse examination. Adopting a descriptive-analytical method, the study seeks to uncover the underlying linguistic, semantic, emotional, and ideological structures embedded within this Qur’anic narrative. Theoretical Framework and Research Methodology The present study draws upon Norman Fairclough’s Critical Discourse Analysis (CDA), a well-established approach in sociolinguistics that critically examines the hidden layers of meaning, power, ideology, and dominance within texts. Fairclough’s model analyzes discourse on three interconnected levels: Description: This stage involves examining the linguistic elements of the text, including vocabulary, sentence structure, active and passive verbs, and rhetorical devices such as metaphor, irony, contrast, and repetition. Interpretation: At this level, attention is paid to the contextual elements of time, place, and situation, as well as the emotional aspects and relationships among the actors in the narrative. Explanation: This stage analyzes the discourse in relation to broader social, political, and ideological structures, elucidating how the narrative reflects and reinforces power dynamics. Adopting a descriptive-analytical methodology, the study investigates the story of Prophet Adam (AS) in the Qur’an to identify and interpret the linguistic, emotional, temporal, and ideological mechanisms that construct the narrative. 1. Description Level At the descriptive level, it is evident that God employs a variety of rhetorical techniques—such as synonymy, semantic contrast, repetition, emphasis, irony, and metaphor—to narrate the story of Adam (AS) in an artistic and purposeful manner. These devices are utilized not merely for aesthetic appeal but also to convey profound educational and epistemological concepts. Repetition of key terms, such as “temptation” (aghwā) and “prostration” (sujūd), highlights the ongoing struggle between good and evil. Variations in the use of active and passive verbs make the audience aware of the roles of the actors and the exercise of divine will. The choice of declarative and interrogative sentences, combined with imperative, cautionary, and occasionally descriptive tones, all serve to reinforce the Qur’anic messages. 2. Interpretation Level At the interpretive level, the temporal and emotional dimensions play pivotal roles. Time is not presented merely as a chronological sequence but as a container for the unfolding of events and divine messages. The use of temporal markers such as “idh” (when), “thumma” (then), and successive quotations demonstrates the sequential flow of events and pedagogical lessons. The emotional dimension, on the other hand, enriches the narrative by evoking feelings such as the angels’ astonishment, Satan’s anger, and the remorse of Adam and his spouse. These affective elements facilitate audience empathy with the characters and enhance the impact of the story’s messages. 3. Explanation Level At the explanatory level, the study focuses on the ideological conflicts embedded within the narrative. The primary struggle occurs between Satan and Adam (AS), and, on a higher level, between Satan and God, symbolizing the eternal battle between right and wrong. Satan, perceiving his mission as leading humans astray, engages in persistent antagonism toward humanity. In contrast, God provides a comprehensive plan of guidance encompassing trial, error, repentance, and return to the divine path. The ideology reflected in the text emphasizes absolute obedience to God, vigilance against Satanic temptation, and reliance on divine guidance. According to Fairclough, this discourse exemplifies the interplay of power and resistance; humans, when confronted with Satanic domination, must utilize reason, awareness, and divine guidance as tools for resistance. Conclusion The Qur’anic narrative of Prophet Adam (AS) extends beyond a historical account, functioning as a dynamic and instructive text for all generations. Critical discourse analysis reveals that linguistic structures are employed to serve both epistemological and educational purposes. At the interpretive level, temporal and emotional elements effectively facilitate the communication of key concepts. At the explanatory level, the narrative’s fundamental conflicts embody the ideology of divine guidance in the face of Satanic temptation.This study demonstrates that critical discourse analysis provides a powerful tool for achieving a deeper and more precise understanding of Qur’anic narratives. The three-layered structure of the story of Adam (AS) effectively conveys divine messages through linguistic, symbolic, and social dimensions, offering a comprehensive model of human life, error, forgiveness, and guidance. تحلیل گفتمان انتقادی الگویی جدیدی در حوزه نقد و شاخه‌ای از زبانشناسی با رویکرد اجتماعی است که در پی کشف سایه‌ها ولایه‌های پنهان معنا است. نظریه تحلیل گفتمان انتقادی نورمن فرکلاف برای کشف فکر و ایدئولوژی‌های مخفی متن آن را در سه سطح توصیف، تفسیر و تبیین مورد بررسی قرار می‌دهد. داستان حضرت آدم (ع) به عنوان اولین داستان و تجربه زندگی بشر است که مهم‌ترین اصول، رفتار و کرداری را که انسان باید در طول زندگی سرلوحه رفتار خویش در تعامل با خود، دیگری، خداوند و دشمن سازد، بیان می‌دارد تا انسان با این ایدئولوژی و مکانیسم بتواند سعادت و رستگاری خویشتن را رقم زند. نگارندگان در جستار حاضر به روش توصیفی- تحلیلی و بر مبنای نظریه نورمن فرکلاف، داستان حضرت آدم (ع) را مورد واکاوی قرار داده‌اند. نتایج تحقیق حاکی از آن است که در سطح توصیف، خداوند در این داستان با استفاده از شگردهای مختلف زبانی چون ترادف، تضاد، تکرار، تأکید، استعاره، مجاز و غیره درصدد آگاهی بخشی هرچه بیشتر به انسانها برای تمسک به برنامه الهی و طبیعی جلوه دادن این امر است. در سطح تفسیر به زمان، مکان، وقوع حوادث و عاطفه هر یک از شخصیت‌ها اشاره می‌فرماید و نشان می‌دهد که آنان نسبت به هر موقعیتی، چه واکنشی انجام داده‌اند. در سطح تبیین نیز کشمکش هر یک از شخصیت‌های داستان و نتیجه آن کشمکش را بیان می‌دارد که سرانجام به هبوط حضرت آدم (ع) و فرزندانش به سوی زمین و خروج آنها از بهشت انجامید

https://style.quran.ac.ir/article_218543_b22a9e932cb960cf47d0e54f5a994217.pdf

دانشگاه علوم و معارف قرآن کریم مطالعات سبک شناختی قرآن کریم 2676-6035 9 2 2025 10 23 Analysis of narrative elements in the story of Hazrat Hud (peace be on him) based on Tzvetan Todorov's method تحلیل عناصر روایت در داستان حضرت هود (ع) بر اساس الگوی تزوتان تودوروف 250 265 197611 10.22034/sshq.2024.449889.1448 FA ابراهیم نامداری دانشیار گروه علوم قرآن و حدیث دانشگاه آیت‌الله بروجردی، بروجرد، ایران 0000-0002-8435-6770 مریم نظربیگی استادیار گروه علوم قرآن و حدیث دانشگاه آیت‌الله بروجردی، بروجرد، ایران 0009-0005-5641-0337 مصطفی جوانرودی دانشیار گروه زبان و ادبیات عربی دانشگاه پیام نور، تهران، ایران 0000-0002-5617-542X Journal Article 2024 03 25 Research Objective: Narrative studies are one of the important sciences that have attracted the attention of scholars all over the world, and the reason for this can be seen in the precise understanding of the word and the narration of an individual through the models of narratology. Meanwhile, the Holy Quran, as a divine miracle, has narrations that can be understood more precisely through narratology. The aim of the present study is to find out how the Holy Quran best expresses its purpose of narration and how these narrations advance the guiding purpose of man. The main aim is to recognize and explain how the guiding and educational purposes of the Quran are expressed and conveyed through the elements of narration in the story of Prophet Hood (pbuh), in such a way that it can be shown how the Quran, by utilizing various elements of narration, is not simply a narration of a historical event, but also an effective tool in guiding people and strengthening their moral and faith beliefs. Research Method: The present article first explains Tzvetan Todorov's structural model using a descriptive-analytical method; Todorov has defined the various aspects of the narrative as different aspects governing the relationships between the characters in the story, and since the character is one of the main elements of the story, it is necessary to address these aspects; then, it examines the verses related to the story of Prophet Hood (pbuh) and its narrative aspects. In this regard, this research, using the narratological approach and structural analysis based on Tzotan Todorov's model, attempts to determine the details and main elements of the narrative, and to show how each element serves the ultimate goal of guiding and educating humans. Findings: Most of the mentioned verses are related to the non-narrative aspect of desire and obligation, which indicates the consolidation of divine laws, and cases that also come with the non-narrative aspect of hypothetical prediction, have many emphases, which also serve as an emphasis on the inability to violate divine commands; Therefore, the verses achieve their purpose of revelation in the best possible narrative structure and consider adherence to divine requirements so important that every reader is obliged to follow it. Finally, by deeply analyzing the narration of Prophet Hood (pbuh) and focusing on how educational and guiding messages are conveyed, a new and scientific perspective was obtained on the capabilities of narration in the Quran and its role in shaping human beliefs and behaviors, and it showed how the elements of narration in the Quran act not only as a linguistic tool, but also as educational and guiding tools to pave the way for humans to follow their worshipful and moral path. Conclusion: The results obtained showed that in all the verses, the necessity of worshiping God is a non-news aspect of a hidden imperative that never needs to be expressed; Then, the verses that express the occurrence of divine punishment, mostly, were in the non-news aspect of obligatory will, which shows their certainty, and some were in the non-news aspect of hypothetical prediction. They had so many emphases with them that there was no doubt about their occurrence. Finally, the verses of punishment were revealed in the news aspect, which also refer to the flow of the obligatory aspect of worshiping God and the obligation of the occurrence of punishment in case of transgression. As a result, the narration of Prophet Hood, as discussed, was revealed with the aim of drawing lessons from others, and this matter was so strongly emphasized and established by the aforementioned narrative aspects that it leads every reader to the purpose of the narration. Most of the verses mentioned were explained in a non-newsworthy and obligatory manner, which shows the firmness of the divine laws, and the cases that were mentioned in a non-newsworthy and hypothetical manner, were all fully emphasized, which also serves as an emphasis on the impossibility of violating the divine commands; therefore, the verses achieved the purpose of their revelation in the best possible narrative structure and introduced the necessity of adhering to the divine requirements to such an extent that every reader is obliged to follow it. یکی از علومی که امروزه رو به رشد است و به شدت مورد توجه اندیشمندان سراسر جهان مورد توحه قرار گرفته است روایت شناسی است، و علت آن فهم دقیق کلام و روایت فرد از طریق این الگو‌ها است. در این میان معجزه الهی کلام الله مجید قرآن کریم، مشتمل بر روایات است و با روایت شناسی می‌توان فهم دقیق‌تری از آن داشت. مسئله‌ای که مطرح می-شود ابتدا این است که آیا قرآن کریم هدف خود را از روایت به بهترین نحو بیان داشته است؟ و سپس فهم هر چه دقیق‌تر این روایات برای هدایت هر چه بیش‌تر انسان است. مقاله حاضر با روش توصیفی تحلیلی ابتدا به تبیین الگوی ساختاری تزوتان تودوروف پرداخته است، سپس آیات مربوط به داستان حضرت هود (ع) را ذکر و آنها را بررسی کرده است. اکثر آیات مذکور با وجه غیر اخباری خواستی و الزامی تبیین شدند که نشان از استحکام محکم قوانین الهی است و مواردی هم که با وجه غیر اخباری فرضی پیش بین، آمدند همه در بین تأکیدات فراوان هستند که همچنان به منزله تأکید عدم توانایی تخطی از فرامین الهی است. بنابراین آیات به بهترین ساختار روایی ممکن هدف نزول خود را محقق ساختند و این قدر لزوم التزام به الزامات الهی را لازم معرفی کردند که هر خواننده‌ای ملزم به پیروی از آن می‌شود.

https://style.quran.ac.ir/article_197611_872e309263b3061b9e6960271c04548b.pdf

دانشگاه علوم و معارف قرآن کریم مطالعات سبک شناختی قرآن کریم 2676-6035 9 2 2025 10 23 An Intertextual Reading of Surah Al-Mu’minun in the Qur’an: Structural and Semantic Connections خوانش بینامتنی رکوعات سوره مؤمنون 266 290 209872 10.22034/sshq.2024.470838.1483 FA محمدحسین رهاویان دانش آموخته ارشد علوم قرآن و حدیث، دانشکده علوم قرآنی میبد، میبد، ایران احمد زارع زردینی دانشیار گروه علوم قرآن و حدیث ، دانشکده الهیات ، دانشگاه میبد، میبد . ایران 0000-0003-1859-8867 سمیه یوسفی دانش‌آموخته دکتری علوم قرآن و حدیث، دانشگاه میبد، میبد، ایران 0000-0001-5737-3412 Journal Article 2024 07 31 Research Objective The present study aims to examine the intertextual reading of Surah Al-Mu’minun in response to the question: How is the intertextual reading of Surah Al-Mu’minun performed? By employing an intertextual approach, the study evaluates the effectiveness of this method as a hermeneutical tool for understanding the Qur’an and investigates how the various thematic elements of the surah are interconnected. Research Methodology This research, which seeks to propose a model for Qur’anic reading, adopts a descriptive-analytical approach. Initially, intratextual references within each rukuʿ (section) of Surah Al-Mu’minun are identified, followed by an intertextual reading of the rukuʿs. Considering the importance of rukuʿs in Qur’anic comprehension, the surah is first segmented according to its rukuʿs, and then the relevant verses are broken down into passages. In the first stage, passages within each verse are read continuously, followed by continuous reading of these verses in relation to preceding and succeeding verses until the end of the rukuʿ. Each rukuʿ is then assigned a thematic title based on the coherence of its verses. In the second stage, an intertextual reading of the rukuʿs is conducted, both at the lexical and semantic levels. Findings The findings indicate that the verses of Surah Al-Mu’minun are structurally and semantically interconnected, providing a strong basis for intertextual reading. One prominent form of intertextual connection in this surah is the relationship within and between rukuʿs. Surah Al-Mu’minun consists of six rukuʿs. Beyond the connections among verses within each rukuʿ, the rukuʿs themselves are interrelated both lexically and semantically: the first rukuʿ connects with the second, the second with the third, the third with the fourth, the fourth with the fifth, the fifth with the sixth, and there is also a coherent connection between the first and the last rukuʿ. Paying attention to these interconnections not only enhances comprehension and reading of this surah but also contributes to a broader understanding of Qur’anic textual cohesion. Moreover, it highlights the internal structural unity of the surah. Conclusion Intertextual relationships represent a crucial aspect of text reading, facilitating a more precise and nuanced understanding of the Qur’an. Every text, while functioning as an independent unit, maintains connections with other texts, referred to as intertextual relations. For instance, if each surah is treated as a unit of text, the connections among surahs constitute intertextuality. This phenomenon is also observable among the verses within a surah, whether within a single rukuʿ or across different rukuʿs. Rukuʿs correspond to thematic divisions in the Qur’an, which divide the text into 555 thematic units. Each unit contains a group of thematically related verses that begin with the introduction of a topic and conclude upon its transition to another theme. In other words, each rukuʿ represents a specific topic within a surah, a pattern more evident in longer surahs, as shorter surahs usually contain a single thematic unit. Based on this division, Surah Al-Mu’minun can be segmented into six thematic units. Beyond intrarukuʿ connections, the rukuʿs themselves are interrelated. This approach to Qur’anic understanding and interpretation, as demonstrated in the exegetical experience of Allameh Tabataba’i, has proven highly beneficial. For example, in his commentary on the beginning of Surah Al-Kahf, Allameh employed this method to uncover the multiple semantic layers of Qur’anic verses. فهم و خوانش قرآن کریم فرایندی است که فرد را به معنای قرآن میرساند و بعد از آن، فرایند تدبر، شرح و... انجام میشود. به جهت اهمیتی که امروزه به مباحث فهمی داده میشود، این پژوهش در طراحی روشهای فهم قرآن، یکی از بایستههای قرآنشناسی است. یکی از روشهای مفید و کاربردی در فهم، خوانش بینامتنی است؛ این سبک از خوانش با آنچه تفسیر قرآن به قرآن نامیده میشود نیز از این زاویه بسیار مرتبط است؛ بنابراین، پژوهش حاضر که در جهت ارائۀ مدلی خوانشی، حرکت میکند، میکوشد تا به روش <span lang="FA" style="mso-bidi-font-size: 12.0pt; font-family: 'B Lotus'; mso-ascii-font-family: Calibri; mso-fareast-font-family: Calibri; mso-hansi-font-family: Calibri; color: black; mso-themecolor: text1; mso-bidi-language: FA;">توصیفیـ <span lang="FA" style="mso-bidi-font-size: 12.0pt; font-family: 'B Lotus'; mso-ascii-font-family: Calibri; mso-fareast-font-family: Calibri; mso-hansi-font-family: Calibri; color: black; mso-themecolor: text1; mso-bidi-language: FA;">تحلیلی در ابتدا، ارجاعات درون متنی<span lang="AR-SA" style="mso-bidi-font-size: 12.0pt; font-family: 'B Lotus'; mso-ascii-font-family: Calibri; mso-fareast-font-family: Calibri; mso-hansi-font-family: Calibri; color: black; mso-themecolor: text1; mso-bidi-language: FA;"> <span lang="FA" style="mso-bidi-font-size: 12.0pt; font-family: 'B Lotus'; mso-ascii-font-family: Calibri; mso-fareast-font-family: Calibri; mso-hansi-font-family: Calibri; color: black; mso-themecolor: text1; mso-bidi-language: FA;">آیات در هر رکوع سورۀ مؤمنون را شناسایی و سپس به خوانش بینامتنی رکوعات در این سوره، بپردازد. یافتههای پژوهش نشان میدهد که آیات سورۀ مؤمنون از نظر ساختاری و معنایی به یکدیگر ارجاع داده شده‌اند و زمینۀ خوانش بینامتنی را فراهم می‌کنند. یکی از ارتباطهای بینامتنی سورۀ مؤمنون، ارتباط درونرکوعی و برونرکوعی آن است. سورۀ مؤمنون دارای شش رکوع است؛ علاوه بر ارتباط میان آیات در هر رکوع، هریک از رکوعات این سوره نیز از لحاظ لفظی و معنایی با یکدیگر در ارتباط است؛ رکوع اول با دوم، دوم با سوم، سوم با چهارم، چهارم با پنجم، پنجم با ششم؛ همچنین رکوع اول و آخر نیز از ارتباط منسجمی برخوردار است. توجه به این پدیده نهتنها در فهم و خوانش این سوره، بلکه در فهم قرآن نیز بسیار راهگشا است؛ همچنین میتواند انسجام متنی این سوره را نیز به خوبی نمایان سازد.

https://style.quran.ac.ir/article_209872_6b7167455bf9a323379dad5e195acea9.pdf