دانشگاه علوم و معارف قرآن کریم مطالعات سبک شناختی قرآن کریم 2676-6035 10 شماره اول 2026 04 21 The Application of Thematic Analysis in Extractive Thematic Exegesis of the Holy Qurʾān کاربست روش تحلیل مضمون در تفسیر موضوعی استخراجی قرآن کریم 229287 10.22034/sshq.2025.507053.1521 FA غلامرضا بهروزی لک استاد تمام گروه مطالعات سیاسی، دانشگاه باقر العلوم، قم، ایران. 0000-0001-8843-2294 احمد اخلاقی دانش‌پژوه دکتری قرآن و علوم؛ گرایش قرآن و علوم‌سیاسی،گروه قرآن و علوم‌انسانی، مجتمع‌آموزش‌عالی قرآن و حدیث، جامعه‌المصطفی(ص) العالمیه، قم، ایران 0009-0004-2102-632X Journal Article 2025 02 17 Extended Abstract Research Objective This study pursues two primary objectives. First, it seeks to identify the school, perspective, and approach within Thematic Analysis that exhibits the greatest compatibility with Extractive Thematic Exegesis of the Holy Qurʾān. Second, it aims to develop a practical, step‑by‑step mechanism for analyzing Qurʾānic thematic data within the framework of the selected approach, in a manner that enables its systematic and replicable application in exegetical research. Thematic Analysis is an efficient tool for producing structured and systematic analyses of texts—particularly religious texts—and has gained significant attention in recent years in qualitative research within the humanities and religious studies. However, the multiplicity of its schools and approaches, each with its own processes, outcomes, and epistemological assumptions, poses challenges for researchers of thematic exegesis when attempting to select the most suitable method. Furthermore, insufficient differentiation among these schools in some studies has at times led to a conflation of methods and a weakening of the validity of findings. Accordingly, a careful assessment of these schools and the selection of an approach consistent with the nature of Extractive Thematic Exegesis—which aims to derive the Qurʾān’s perspective on a specific topic from all relevant verses—constitute a methodological necessity. This need is particularly significant for enhancing the precision, validity, and coherence of Qurʾānic conceptual analysis, especially in thematic studies that involve extensive textual data, and can partly address existing methodological gaps in the field.Research Methodology This research was conducted with a methodological orientation and through rational analysis, drawing upon library resources including specialized works on thematic analysis, research methodology, and the foundations of Qurʾānic exegesis. Within this framework, an effort was made to establish a logical connection between the theoretical discussions of research methodology and the exegetical requirements of the Holy Qurʾān. The research proceeded in two main stages, each contributing independently to the overarching objective. In the first stage, a comprehensive and in‑depth examination of the various schools and perspectives of Thematic Analysis was undertaken. The theoretical foundations, operational procedures, and strengths and weaknesses of each school were evaluated to identify the approach most consistent with the inductive and meaning‑oriented nature of Extractive Thematic Exegesis. This assessment was carried out with attention to epistemological assumptions, the role of the researcher in the analytical process, and each school’s manner of engaging textual data. In the second stage, after selecting the appropriate approach, the step‑by‑step process of Thematic Analysis was elaborated in detail. This included a precise explanation of each stage and its implementation to ensure practical applicability to Qurʾānic data. The process was then aligned with the operational and logical stages of Extractive Thematic Exegesis, resulting in an integrated and coherent framework for analyzing Qurʾānic data. This alignment ensures both the feasibility and the methodological validity of the proposed framework and provides a foundation for its application in future exegetical studies.Findings The findings demonstrate that Thematic Analysis is an overarching methodological category encompassing multiple schools and perspectives and cannot be reduced to a single uniform method. Among these, the inductive approach—and specifically the perspective that views a theme as interpretive in nature (i.e., the product of the researcher’s understanding of the data) and as an output of analysis shaped by shared meanings—shows the strongest compatibility with Extractive Thematic Exegesis. Among the principal schools of Thematic Analysis, the Reflexive School, unlike the Coding Reliability and Codebook schools, aligns most closely with this exegetical approach due to its emphasis on inductive reasoning and the active, interpretive, and constructive role of the researcher. Employing the Thematic Network model, the Reflexive School structures the analytical process into six logical and systematic stages: comprehensive familiarization with the data, initial coding, identification of themes, mapping and analysis of the thematic network, defining and naming themes, and writing the report. These stages correspond closely to the progression from individual verses to overarching themes in Extractive Thematic Exegesis.Conclusion The study concludes that Thematic Analysis is an effective and scientific method for identifying and reporting themes within qualitative data and can represent Qurʾānic concepts within a purposeful and systematic structure. Among its various schools, only the Reflexive School—through its inductive nature—derives themes not as predetermined categories but directly from Qurʾānic verses and data, organizing and analyzing them as patterns grounded in shared and systematic meanings. This methodological congruence ensures that the findings of thematic exegesis remain deeply rooted in the Qurʾānic text and reflect the researcher’s precise understanding and interpretation. Thus, this article can serve as a practical and valuable guide for researchers in Qurʾānic thematic exegesis, enabling them to make more informed decisions in selecting appropriate analytical perspectives, schools, and approaches, and to achieve findings that are more precise, coherent, and defensible in elucidating the perspectives of the Holy Qurʾān. Reflexive Approach; Thematic Networks قرآن‌کریم دربردارنده دیدگاه‌های فراگیر و پرکاربرد است. دست‌یابی بدان‌ها با شناسایی و گِردآوری آیات هم‌سو با یک‌ موضوع، تحلیل، جمع‌بندی و گزارش‌ آن‌ها صورت می‌گیرد. این سبک‌ که از آن به «تفسیرموضوعی‌استخراجی» یاد می‌شود، با پشتیبانی روش «تحلیل‌مضمون» پی‌آیندهای ساختاریافته‌ و نظام‌مند را پدید می‌آورد؛ زیرا «تحلیل-مضمون»، افزاری برای شناخت، تحلیل و گزارش منظم‌ مفاهیم موجود در داده‌ها است. ازاین‌رو: تبیین چگونگی کاربست روش «تحلیل‌مضمون» در «تفسیرموضوعی‌استخراجی» بایسته است. نوشتار پیش‌رو با بهره‌گیری از روش تحلیل‌عقلی با روی‌کرد روش‌شناسانه و ابزارکتابخانه‌ی، در پی پاسخ بدین پرسش است که: کاربست روش «تحلیل-مضمون» در «تفسیرموضوعی استخراجی» چیست؟ یافته‌های پژوهش نشان می‌دهد که: «تحلیل‌مضمون» کلان‌عنوانی است که در دامن آن دیدگاه‌ها، مکتب‌ها و روی‌کردهای پرشماری مطرح شده است. از میان نظرگاه‌ها، شیوه «استقرائی» و نگرة که «مضمون» را دارای «ماهیت‌تفسیری» و به مثابه «خروجی‌تحلیل» و به معنای «الگوی مبتنی برمعانی‌مشترک» می‌داند، با «تفسیرموضوعی‌استخراجی» سازواراست. برهمین‌اساس مکتب «بازتابی» برخلاف دو مکتب «کدگذاری‌پایا» و «کتابچه‌کد»، شایسته‌گی خدمت‌رسانی به این سبک ‌تفسیری را دارد؛ زیرا برنقش پژوهش‌گر تأکید ورزیده و «مضامین» را به‌صورت «استقرائی» از دلِ‌داده‌ها کشف و به عنوان «خروجی‌تحلیل» و «الگوهای مبتنی برمعانی‌مشترک» نمایش می‌دهد. مکتب «بازتابی» هم‌آهنگ با روی‌کرد «شبکه‌مضامین» فرایند «تحلیل‌مضمون» را در شش‌گام-آشنایی با داده‌ها، کدگذاری‌اولیه، شناخت مضامین (پایه، سازمان‌دهنده و فراگیر)، ترسیم شبکه‌مضامین، تحلیل شبکه‌مضامین، نگارش گزارش تحقیق و توصیف الگوها- به ثمر می‌رساند که با مراحل اجرایی تفسیرموضوعی، برابری دارد. بنابراین: مکتب‌ «بازتابی» و روی‌کرد «شبکه‌مضامین» در «تفسیرموضوعی‌استخراجی» قابل استخدام است.

https://style.quran.ac.ir/article_229287_7e9b9cd3523529d9770e918acdc5edf0.pdf

دانشگاه علوم و معارف قرآن کریم مطالعات سبک شناختی قرآن کریم 2676-6035 10 شماره اول 2026 04 21 Expressing the Intelligible through the Sensible in Surah al‑Baqarah (Explicit Metaphor, their Instances, and Semantic Implications) تعبیر از معقول به محسوس در سورۀ بقره (استعارۀ تصریحیه، مصادیق و دلالتهای معنایی) 36-59 36-59 10.22034/sshq.2023.178954 FA محمدرضا برکات استادیار زبان و ادبیات عربی دانشگاه علوم و معارف قرآن کریم (نویسنده مسئول) قم. ایران. 0000-0002-3529-4833 کیانی نیا کیانی نیا کارشناس ارشد علوم قرآن و حدیث ،دانشگاه حکیم سبزواری ،سبزوار ،ایران Journal Article Extended Abstract Research Objective This study examines and analyzes the purposeful deployment of explicit metaphor (istiʿārah muṣarraḥah) in Surah al‑Baqarah (Qurʾān 2) as one of the intricate and artful subsystems of the Qurʾān’s expressive structure, with particular emphasis on the rhetorical pattern of “expressing the intelligible in terms of the sensible.” The overarching aim of the research is to present a comprehensive and multilayered analysis in the following dimensions: 1. Identifying approximative rhetorical mechanisms by analyzing the process through which the Qurʾān skillfully conveys concepts such as guidance, misguidance, hypocrisy, hardness of heart, faith, divine mercy, and the consequences of human actions—concepts that require intellectual reflection—through sensory representations such as sealing, disease, buying and selling, stone, sheath, color, and garment. The study seeks to elucidate how these sensory forms function as a bridge between the limited human intellect and infinite divine meanings, thereby enhancing comprehensibility and conceptual durability. 2. Clarifying ultimate aims and psychological–pedagogical functions by uncovering the deep semantic implications and educational purposes embedded in each metaphor. For instance, the research examines the purpose of portraying misguidance as an “unprofitable trade”: is it not intended to evoke a sense of loss and awaken the human conscience? Accordingly, the study investigates the emotional charge (fear, hope, aversion) generated by each sensory image and its influence on the audience’s subconscious and volitional orientation toward virtue or away from vice. 3. Evaluating the role of metaphor in realizing the Qurʾān’s rhetorical inimitability, as a central component of its artistic and eloquent miracle. The study demonstrates that this technique is not a coincidental verbal embellishment but a deliberate and wise rhetorical choice, one that accords with human nature—which initially engages the world through sensory perception—while possessing such richness that it rendered even the most eloquent Arab rhetoricians incapable of producing its like. The analysis shows how this device simultaneously achieves brevity and density (a single word in place of multiple sentences), stimulates imagination and imagery, and elevates discourse from the mere transmission of information to the creation of an intuitive, experiential understanding. 4. Establishing a connection between classical rhetoric and modern linguistic studies: A secondary yet significant objective is to situate the findings of Islamic rhetorical theory within a systematic framework and, at times, in dialogue with contemporary approaches such as Lakoff and Johnson’s conceptual metaphor theory. The study explores whether Qurʾānic examples can be analyzed in terms of a sensory source domain and an intellectual target domain, a perspective that may enrich interpretation and offer a renewed reading of the Qurʾān’s expressive capacities. Research Methodology The study adopts a descriptive–analytical methodology, examining the data through a rhetorical–linguistic approach. The research proceeds through the following stages: 1. Selection of verses: Identifying verses in Surah al‑Baqarah that contain explicit metaphors of the intelligible‑to‑sensible type. 2. Identification of metaphorical structure: Reformulating metaphorical expressions as similes and extracting their components (subject of comparison, object of comparison, and the ground of comparison). 3. Analysis of semantic implications: Uncovering the deeper conceptual meanings and the pedagogical and guidance‑oriented purposes embedded in each metaphor. 4. Comparative rhetorical analysis: Drawing upon the views of Qurʾānic exegetes and classical rhetoricians (such as al‑Zamakhsharī, ʿAllāmeh Ṭabāṭabāʾī, and al‑Suyūṭī), alongside insights from Lakoff and Johnson’s cognitive metaphor theory, to enrich the analysis. Research Findings The findings may be summarized in several dimensions: 1. Frequency and diversity of metaphors: In Surah al‑Baqarah, 22 verses containing explicit metaphors of the intelligible‑to‑sensible type were identified, 12 of which were analyzed in detail. These verses express concepts such as guidance, misguidance, hypocrisy, hardness of heart, faith, and marital relations through sensory imagery. 2. Rhetorical and pedagogical functions of metaphor: - Concretization of abstract concepts: Notions such as guidance, hypocrisy, and hardness of heart are rendered tangible through images like sealing of the heart, disease of the heart, and stone‑heartedness. - Emotional and psychological impact: Images such as buying misguidance, covering truth with falsehood, and divine color not only exhibit aesthetic value but also exert profound influence on the audience’s inner disposition. - Depiction of the consequences of actions: Metaphors such as the footsteps of Satan and the sheath of the heart vividly portray the moral and eschatological destiny of human beings. 3. The role of metaphor in Qurʾānic exegesis: Metaphorical analysis reveals the underlying structure of the verses and elevates their apparent meanings to deeper doctrinal and ethical levels. For example: - “Sealing of the hearts” (Qurʾān 2:7) → signifies the disbelievers’ impermeability to truth. - “Trade of misguidance” (Qurʾān 2:16) → symbolizes human agency and responsibility in choosing a path, as well as the cost incurred by such choice. - “Women are a garment for men” (Qurʾān 2:187) → expresses the comforting, complementary, and protective functions of marriage. Conclusion This study demonstrates that explicit metaphor constitutes one of the most subtle and effective rhetorical instruments of the Qurʾān for conveying intellectual and abstract truths to the human mind. Through this technique, the Qurʾān not only manifests its rhetorical inimitability but also situates the audience within a concrete, sensory framework that facilitates clear perception of transcendent realities. The principal contributions of the study include: - Identifying the artistic dimensions of the Qurʾān in integrating the intelligible with the sensible. - Clarifying the role of metaphor in moral education and guidance through its influence on the subconscious mind. - Emphasizing the necessity of rhetorical reflection in Qurʾānic exegesis for accessing deeper layers of meaning. This research represents a step toward reassessing the capacities of Islamic rhetorical sciences in engaging with the Qurʾānic text and in dialoguing with contemporary cognitive‑linguistic theories in the analysis of Qurʾānic metaphors. قرآن کریم آخرین کتاب آسمانی و معجزه مکتوب دین مبین اسلام به زبان عربی از سبک منحصر به فردی برخوردار است. علوم زبان‌شناختی و از جمله علم بیان از قرون اولیه اسلام تا کنون با تعبیراتی متفاوت همواره در تلاش برای گشودن لایه‌های پنهان این آخرین معجزه جاوید تاریخ بوده و توانسته است به لایه‌هایی از این دریای بیکران معانی غور کند. استعاره به عنوان یکی از ارکان چهار‌گانه علم بیان سهمی اصیل در این وادی بردوش داشته است. در این نوشتار سعی بر این است که دلالت‌های معنایی و مفاهیم آیاتی از قرآن کریم در سوره بقره، را باز نماید که دارای استعاره تصریحیه و دارای مضامین عقلی است لکن در قالب تعابیر حسی بیان شده است. تعیین ژرف‌ساخت (ساختار زیرین) یک عبارت معنادار به وسیلۀ روساخت آن برای دستیابی به معنای اصلی، با تکیه بر قرینه‌های موجود در استعارۀ مصرّحه و با مشخص شدن محذوفات در استعاره‌ها امکان‌پذیر می‌نماید. در این رویکرد تلاش می‌شود در حد میسور با تحلیل منطقی و درست نکته‌ها و ظرائف استعاره، ضمن درک زیبایی شناختی آیات مرتبط، به مفاهیم عمیق، درست، رسا و قابل فهم دست یافت. به این منظور عبارات قرآنی حاوی این آرایۀ بیانی و بلاغی به روش توصیفی-تحلیلی مورد بررسی واقع شده است. بدین صورت که بعد از گزینش آیه مورد نظر عبارت دارای استعاره مصرحه به صورت تشبیه درآمده و وجوه شباهت ارکان آن به تفصیل بیان و در نهایت منظور و مفهوم برخاسته از عبارت استعاره در حد میسور بیان شده است.

https://style.quran.ac.ir/article_178954_7543403af58ff4ca1270790a7651620d.pdf

دانشگاه علوم و معارف قرآن کریم مطالعات سبک شناختی قرآن کریم 2676-6035 10 شماره اول 2026 04 21 Analysis of the Language of Qurʾānic Narratives in Responding to Contemporary Questions from the Perspective of Allāmeh Faḍlallāh, with Emphasis on Women’s Issues تحلیل زبان قصص قرآن در پاسخ به پرسش‌های عصری از دیدگاه علامه فضل‌الله با تأکید بر مسائل زنان 60-85 60-85 10.22034/sshq.2025.491932.1502 FA محمدهادی امین ناجی استاد علوم قرآن و حدیث دانشکده الهیات و معارف اسلامی دانشگاه پیام نور تهران، تهران ایران نرگس رضائی ترحمی دانشجو دکتری علوم قرآن و حدیث دانشگاه بین المللی علامه عسگری ره (دانشکده اصول‌الدین شعبه تهران)، تهران .ایران. 0009-0003-4136-4708 Journal Article 2024 12 05 Extended AbstractResearch Objective:The objective of this research is to analyze the language of Qurʾānic narratives from the perspective of Allāmeh Sayyid Muḥammad Ḥusayn Faḍlallāh in responding to contemporary questions concerning women. By reflecting upon Allāmeh Faḍlallāh’s view regarding the non‑symbolic nature of the language of Qurʾānic narratives, this article examines the manner in which God engages with the thoughts and decisions of female characters and, thereby, elucidates the various dimensions of women’s personalities and their human capacities—individual and social—within the framework of Islamic beliefs. Given that one of the fundamental concerns of contemporary societies is clarifying the status and role of women within Islamic thought, Allāmeh Faḍlallāh, recognizing the necessity of addressing the apparent identity conflicts experienced by women in the context of social transformations, emphasizes the use of realistic and non‑symbolic language in the exegesis of Qurʾānic narratives. This meticulous attention to the type of language is not merely an expressive method; rather, it constitutes a fundamental approach to analyzing female characters in the Qurʾān, which decisively provides the ground for answering fundamental questions and for presenting a living and dynamic model of female identity within religious discourse.Research Methodology:This research has been conducted using qualitative and descriptive‑analytical methods. Initially, the term Qiṣṣah (story) was elucidated with reference to lexical works and Qurʾānic dictionaries, and a general perspective on symbolic and realistic language in the Qurʾān, together with the arguments of its proponents, was outlined and analyzed. Subsequently, the type of language in Qurʾānic narratives was examined from the perspective of Allāmeh Faḍlallāh. Utilizing content analysis and examining his exegetical works and specialized views in the field of women’s issues, Allāmeh Faḍlallāh’s approach to employing the realistic language of the Qurʾān in relation to narratives whose central characters are women was identified and analyzed.Findings:The findings of this research indicate that Faḍlallāh’s perspective on understanding the text is close to modern linguistic theory, which interprets the text without regard to the speaker’s intention and posits unlimited significations for it—albeit with an important distinction: he considers the role and impact of the reader’s culture and living environment in interpreting the text to be highly significant. In a sense, Faḍlallāh’s view of the text, as well as of Qurʾānic narratives, is a synthesis of modern linguistic theory and traditional Qurʾānic exegesis. In his view, narrative verses present Islamic concepts concerning women in a tangible manner in the external world for people. He believes that Qurʾānic narratives—particularly those in which the influential characters are women—by avoiding abstract concepts, are not only models for expressing moral teachings but also instruments for addressing issues that lead to a lack of identity cohesion in the Muslim woman and weaken her commitment to individual and social responsibilities in society. By examining the historical accounts that the verses provide of female figures such as Lady Āsiyah (peace be upon her), the mother of Musa (peace be upon him), the Queen of Sheba, and the wives of two prophets, he regards gendered perspectives as ineffective factors with respect to rationality, faith‑based commitment, and intellectual and practical independence, and he has striven to promote positive female characteristics in public understanding.Conclusion:Ultimately, the conclusion of the research indicates that Allāmeh Faḍlallāh’s approach to Qurʾānic narratives is a synthesis of traditional attitudes and modern linguistic approaches. By rejecting gender‑centric views, he regards Qurʾānic narratives related to women as an instrument for redefining the status of the Muslim woman and for presenting models of individual and social responsibility. In addition, he considers women’s faith, perseverance, and sense of responsibility to play a decisive role in shaping and advancing developments within a monotheistic society, and he has continuously striven for the realization of this.This research can contribute to the fields of Islamic studies, women’s studies, and religious linguistics. Analyzing the language of Qurʾānic narratives with an emphasis on female characters introduces the Qurʾān as a living and dynamic source for answering the social, cultural, and identity‑related questions of women in the present era, and provides the possibility of reconsidering the status of women and of presenting models of intellectual independence, faith, and responsibility for all human beings. پژوهش حاضر با هدف واکاوی کارکرد زبان قصص قرآن در پاسخ به مسائل نوپدید هویتی زنان مسلمان، بر مبنای دیدگاه‌های تفسیری علامه سید محمدحسین فضل‌الله و با تأکید بر روش تحلیل محتوای کیفی انجام گرفته است. در این چارچوب، زبان قصص قرآن نه صرفاً ابزاری تاریخی یا نمادین، بلکه زبانی واقع‌گرا، هدایت‌گر و معناگرا تلقی شده که توان پاسخ‌گویی به پرسش‌های معاصر را داراست. یافته‌ها نشان می‌دهند که فضل‌الله با بهره‌گیری از مبانی نظری تفسیر قصص قرآن که شامل نگاه به قصه به‌مثابه زبان هدایت، تأکید بر گفت‌وگوی داستانی به‌عنوان ابزار ادراک تربیتی، تمرکز بر پیام‌های اخلاقی و اجتماعی و در نهایت، بازخوانی جایگاه زن با رویکردی عقلانی، انسانی و برابر است. وی با رویکردی میان‌رشته‌ای و تکیه بر زبان ظاهر و عقل‌گرایی، قصص قرآنی با محوریت شخصیت‌های زن را به الگوهایی از عقلانیت، ایمان و عاملیت اجتماعی تبدیل کرده است. از رهگذر تحلیل شخصیت‌هایی چون آسیه، ملکه سبا، مادر حضرت موسی و همسران پیامبران، تبیینی نوین از جایگاه زن در نظام هدایتی قرآن ارائه می‌شود که در تقابل با دیدگاه‌های جنسیت‌محور سنتی، زمینه‌ساز بازتعریف هویت زن مسلمان و ارتقاء مسئولیت‌پذیری فردی و مشارکت اجتماعی او در بستر جامعه دینی است. نتیجه تحقیق بیانگر آن است که رویکرد واقع‌گرایانه علامه فضل‌الله، تلفیقی از روش تفسیری سنتی و رهیافت‌های نوین زبان‌شناختی است که قصص قرآنی را به زبانی زنده برای بازاندیشی در مسئله زن در عصر حاضر تبدیل می‌کند.

https://style.quran.ac.ir/article_228947_71f2a329c8c47c4107883b9ef5c3184a.pdf

دانشگاه علوم و معارف قرآن کریم مطالعات سبک شناختی قرآن کریم 2676-6035 10 شماره اول 2026 04 21 A Study of the Influence of al‑Zamakhsharī’s al‑Kashshāf on the Presentation of the Implicit Meaning of Qurʾānic Verse‑Endings بررسی تاثیرات « کشاف » زمخشری ‏ در ارائه معنای ضمنی ‏ فاصله های قرآنی ‏ 86-109 86-109 10.22034/sshq.2025.494267.1505 FA سمیه طهماسبی عمران استادیار زبان و ادبیات عربی دانشگاه مذاهب اسلامی، تهران، ایران. 0009-0006-8327-7540 Journal Article 2024 12 17 Extended Abstract Research Objective: This article aims to describe the correspondence between the verse‑endings (fawāṣil al‑āyāt) of the Meccan Surahs (excluding Surah al‑Baqarah) and the implicit meanings contained within them. It further seeks to analyze the semantic layers underlying their apparent meanings from the perspective of al‑Zamakhsharī in his commentary al‑Kashshāf. Research Methodology: The study adopts a documentary and library‑based research method, employing the note‑taking technique. In addition, a descriptive–analytical approach is used to explain the relationship between the verse‑endings and the implicit meanings arising from them, and to analyze these meanings on the basis of al‑Zamakhsharī’s interpretation in al‑Kashshāf. Findings: 1. The verse‑endings, in light of the letters that compose them and the phonetic characteristics of each letter, play a significant role in inspiring implicit meaning, such that each letter—alongside the other letters within the word—contributes to conveying a meaning appropriate to them. Plosive and voiced letters (shadīd, majhūr) convey implicit meanings such as forcefulness, intensity, hardness, and clarity, whereas soft and voiceless letters (khafīf, mahmūs) inspire implicit meanings such as humiliation and abasement, weakness, and lack of clarity. Moreover, the type of rhyme letter (ḥarf al‑rawī) and other phonological phenomena—such as assimilation (idghām), deletion (ḥadhf), and deviation from the norm in verse‑endings—affect individual emotions and feelings and prepare them to receive the implicit meanings appropriate to their phonetic characteristics. Accordingly, the various phonetic aspects of verse‑endings may be regarded as influential factors in the presentation of their corresponding implicit meanings. 2. In addition to the influence of the phonetic aspects of verse‑endings, the context and position of the verses also contribute to the presentation of implicit meanings appropriate to the atmosphere of the verse. For example, the fricative and voiceless letter ḥāʾ in the words ḍabḥan and qadḥan conveys intense and forceful meanings such as fervor, heat, and forcefulness. By contrast, the fricative and voiceless letters thāʾ, shīn, and fāʾ in the words mabthūth and manfūsh indicate meanings associated with humiliation and abasement. This relates to the prevailing atmosphere of the verses: in Surah al‑ʿĀdiyāt (Qur’ān 100), the vigorous galloping of horses is described, and the letter ḥāʾ reflects the fervor and intensity generated by this dynamic scene. In Surah al‑Qāriʿah (Qur’ān 101), however, the discourse concerns the condition of human beings on the Day of Resurrection, and these fricative letters suggest the humiliation and abasement of human beings after death, which corresponds fully with the context and position of the verses. 3. Al‑Zamakhsharī sometimes considers the implicit meanings of verse‑endings in comparison with the verse‑endings preceding and following each verse, and at other times examines them independently. Through his literary and rhetorical perspective, he explores the words and their inner layers, leading to a precise understanding of Qurʾānic vocabulary. His interpretations influence the reader’s emotions and feelings, and as a result of these inner effects, the implicit meanings corresponding to them are inspired and perceived within the individual. Conclusion: The verse‑ending reflects the correspondence between sound and meaning, inspires implicit Qurʾānic meanings, and ultimately represents one of the aspects of the Qurʾān’s inimitability (iʿjāz) and a manifestation of its eloquence. Furthermore, al‑Zamakhsharī’s al‑Kashshāf, as a rhetorical–literary source, plays an important role in elucidating these meanings. در پس معنای لغوی و ظاهری کلمات، معنای ضمنی و درونی وجود دارد که در درون کلمات نهفته است و باتاثیر عوامل مختلف زبانی ( صوتی، صرفی، نحوی، بلاغی ،...) و غیر زبانی ( اجتماعی ، دینی، مکانی ، زمانی ،...) بر عواطف و احساسات درونی افراد آشکار می گردد. با توجه به اختلاف افراد در فهم و درک آن، معانی ضمنی متفاوتی برای یک کلمه پدیدار می شود و در این میان فاصله ها در قرآن به عنوان عامل صوتی با تطابق میان اصوات و معانی و با گذر از معنای ظاهری در زایش این معانی جدید (ضمنی) اثرگذارند؛ این مقاله قصد دارد با روش توصیفی - تحلیلی به توصیف چگونگی تناسب میان فاصله های چند آیه و معانی ضمنی موجود در آنها بپردازد و لایه های معنایی که در پس معانی ظاهری آن موجود است را از دیدگاه زمخشری در تفسیر " کشاف " مورد تحلیل قرار دهد.

https://style.quran.ac.ir/article_228949_b027bd4343e55366bbf61660344567a1.pdf

دانشگاه علوم و معارف قرآن کریم مطالعات سبک شناختی قرآن کریم 2676-6035 10 شماره اول 2026 04 21 An Analysis of the Linguistic Functions in Surah Nūḥ Based on Jakobson’s Communication Theory تحلیل کارکرد های زبانی سوره نوح براساس نظریه ارتباطی یاکوبسن 110-133 110-133 10.22034/sshq.2024.461118.1468 FA عبدالله حسینی دانشیار زبان و ادبیات عربی، گروه زبان و ادبیات عربی، دانشگاه خوارزمی، تهران، ایران علی اسودی دانشیار زبان و ادبیات عربی، گروه زبان و ادبیات عربی، دانشگاه خوارزمی، تهران، ایران 0000-0001-9462-740X امین عمرانی دانشجوی کارشناسی ارشد زبان و ادبیات عربی، دانشگاه خوارزمی، کرج، ایران 0009-0000-1830-1125 Journal Article 2024 06 04 Extended Abstract Introduction As a divine and transhistorical text, the Holy Qurʾān possesses a highly rich linguistic and communicative structure, and each of its Surahs (Chapters) can be analyzed from the perspectives of linguistics, discourse, and communication. Surah Nūḥ (Qurʾān 71) is one of the important Surahs of the Qurʾān that primarily focuses on the communication between Prophet Nūḥ and his people and the dialogues that occur between them. As one of the Meccan Surahs of the Holy Qurʾān, Surah Nūḥ represents a prominent example of prophetic discourse in which the processes of invitation, persuasion, and communication between a divine prophet and his people are presented in a concise yet profound manner. In this Surah, numerous themes are raised, particularly the power and influence of the verbal communication of prophets with people, including that of Prophet Nūḥ. According to Qurʾānic teachings, God has granted His prophets, including Prophet Nūḥ, the full ability and awareness to make optimal use of language and communicative tools so that they may speak to people more effectively. The central theme of this Surah is the account of the speeches, invitations, reactions, and complaints of Prophet Nūḥ toward his people; speeches that were formed over a long period and reflect the perseverance, patience, and diversity of the communicative methods of this divine prophet. Research Objective Since language is regarded as the most important means of conveying the message of revelation and establishing communication between prophets and people, examining the linguistic functions in this surah can open new horizons for understanding Qurʾānic rhetoric and effective methods of religious communication. God Almighty has equipped the prophets with special communicative and linguistic abilities in order to present the divine message in accordance with the intellectual, cultural, and psychological conditions of their audiences. In Surah Nūḥ, Prophet Nūḥ also employs various linguistic strategies to convey the message of monotheism to his people in an effective and enduring manner. Therefore, analyzing the pattern of verbal communication in this Surah constitutes a scholarly necessity for linking Qurʾānic studies with modern linguistic theories. Research Methodology The present study is conducted on the basis of Roman Jakobson’s theory of verbal communication, which considers linguistic communication to consist of six main elements (sender, receiver, message, context, code, and channel) and six corresponding linguistic functions: referential, emotive, conative, phatic, metalingual, and poetic. The research method employed in this study is descriptive–analytical. The data were extracted from the verses of Surah Nūḥ and subsequently analyzed according to this theoretical framework. In this analysis, each verse was examined with regard to its semantic context, audience, communicative purpose, and type of linguistic influence. Findings The findings of the research indicate that Surah Nūḥ, despite its brevity, contains all the linguistic functions proposed by Jakobson, and in many instances more than one function becomes active simultaneously within a single verse or expression. The referential function has the highest frequency, reflecting Prophet Nūḥ’s emphasis on clarifying realities, warning about the consequences of disbelief, and directing the audience’s mind toward fundamental doctrinal concepts such as monotheism, resurrection, and divine traditions. Following this, the emotive function plays a prominent role; this function strengthens the emotional connection between the sender and the receiver of the message through the expression of the prophet’s sorrow, compassion, complaint, and concern for the fate of his people. Next in prominence is the conative function, whose aim is to exert a direct influence on the behavior of the audience and invite them to faith, seeking forgiveness, and returning to God. In this function, Prophet Nūḥ employs methods such as encouraging the seeking of divine forgiveness, promising worldly and otherworldly blessings, and warning of divine punishment. In contrast, functions such as the metalingual and phatic functions appear less prominently, indicating the priority of the message and its content over the explanation of the linguistic code or merely maintaining the communication channel. Nevertheless, the limited presence of these functions also contributes to the coherence and dynamism of the discourse of the Surah. Examination of these functions shows that Prophet Nūḥ, in his speech, paid particular attention to directing the audience’s mind toward various themes and to the process of encouragement and persuasion. Furthermore, in Surah Nūḥ, the observance of politeness and respect in addressing the audience is particularly prominent, since this feature is essential for motivating and persuading the audience. Prophet Nūḥ rarely addresses his audience directly, in such a way that each individual benefits from his words according to his own capacity and understanding. Conclusion Overall, the predominance of the referential, emotive, and conative functions in Surah Nūḥ indicates that the discourse of this surah is a persuasive and guiding discourse whose aim is to transform the attitudes and behavior of the audience through a combination of rationality, emotion, and practical invitation. By observing verbal courtesy, patience in invitation, and diversity in expressive methods, Prophet Nūḥ presents a comprehensive model of effective religious communication. The limited use of symbolic and sign-based expression also allows the message of the surah to be interpreted and understood at different levels, enabling each audience to benefit according to their cognitive capacity. This study demonstrates that analyzing Surah Nūḥ on the basis of Jakobson’s theory of verbal communication not only reveals the linguistic richness of the Holy Qurʾān but also confirms the applicability of modern linguistic theories in Qurʾānic studies. سوره نوح یکی از غنی ترین سوره های قرآن است و محور اصلی آن، ارتباط حضرت نوح با قوم خود و سخنان رد و بدل شده بین آن ها است. خداوند، حضرت نوح و دیگر پیامبران خود را کاملا به قدرت ارتباط کلامی آگاه کرد تا با مردم به بهترین شیوه صحبت کنند. لذا بررسی و تحلیل الگوی ارتباطی و نقش های زبانی موجود در این سوره، از اهمیت خاصی برخوردار است. امروزه اندیشمندانی مثل رومن یاکوبسن به بررسی ساختمان ارتباط کلامی پرداخته اند. پژوهش حاضر درصدد نشان دادن الگوی ارتباط کلامی و کارکردهای زبانی در سوره ی نوح است. روش استفاده شده در این پژوهش، توصیفی-تحلیلی براساس نظریه ارتباطی یاکوبسن است. نتایج به دست آمده بیانگر این است که سوره ی نوح با اینکه سوره ای کوتاه است، اما از همه ی کارکردهای زبانی برخوردار است و حتی گاهی این کارکردها باهم تداخل پیدا می کنند. میزان استفاده از کارکرد ارجاعی و عاطفی و سپس کارکرد ترغیبی بر بقیه کارکردها غلبه دارد و میزان استفاده از کارکرد فرازبانی نسبت به بقیه کارکردها کم رنگ تر است. علت غلبه ی کارکرد ارجاعی و سپس عاطفی و ترغیبی، نشانگر اهمیت ارجاع ذهن گیرنده به موضوعات مختلف و امر تشویق است. حضرت نوح با فنون اقناع و ترغیب، مردم را به راه راست دعوت کرد و در کلام خود، ادب را که لازمه ترغیب مخاطب است، رعایت می کرد. به ندرت حضرت نوح، با نشانه با مخاطب صحبت می کند تا هرکس به اندازه ی فهم خودش از کلام او بهره ببرد.

https://style.quran.ac.ir/article_208493_da2a4b4c0bd81bf30a026760f6922628.pdf

دانشگاه علوم و معارف قرآن کریم مطالعات سبک شناختی قرآن کریم 2676-6035 10 شماره اول 2026 04 21 An Analysis of the Precedence and Succession of Coordinated Singular Terms in the Holy Qurʾān واکاوی تقدّم‌ و تأخّر عطف مفرد بر مفرد در قرآن کریم 134-155 134-155 10.22034/sshq.2024.453722.1453 FA قادر قادری استادیار، گروه زبان و ادبیات عربی، دانشگاه پیام نور، تهران، ایران. 0000-0001-7137-7567 حسن سرباز دانشیار زبان و ادبیات عربی دانشگاه کردستان، سنندج، ایران عبدالاحد غیبی استاد زبان و ادبیات عربی دانشگاه شهید مدنی آذربایجان، تبریز، ایران 0000-0002-6988-9640 محمد جهانگیری اصل دانش آموخته دکتری زبان و ادبیات عربی، اشنویه، ایران 0009-0009-2839-1043 Journal Article 2024 04 22 Extended Abstract Introduction The Holy Qurʾān, as a revealed text unparalleled in Arabic literature, constitutes the greatest miracle of the Seal of the Prophets and an eminent exemplar of eloquence and rhetorical excellence. Among its less frequently examined features is the precision of its word order and the employment of subtle rhetorical devices, such that even the slightest alteration in the placement of words may affect both meaning and rhetorical impact. The precedence and succession in the coordination of singular terms is one such phenomenon observable in certain Qurʾānic verses, occasionally giving rise to questions and interpretive challenges among readers and scholars of Qurʾānic studies. This phenomenon not only contributes to a more accurate understanding of the meanings of the verses but also manifests the literary subtlety and rhetorical inimitability of the Qurʾān. Careful examination of this feature, in addition to clarifying underlying syntactic and rhetorical principles, enhances the analytical capacity of scholars and students of the sacred text. The present study seeks to demonstrate that word order in the Qurʾān is neither arbitrary nor incidental, but rather governed by deliberate wisdom and established rhetorical and literary principles. The principal research questions are: (1) in which instances do precedence and succession occur in the coordination of singular terms, and (2) what syntactic and rhetorical considerations justify this ordering? This inquiry, beyond uncovering rhetorical subtleties, facilitates a deeper and more precise appreciation of the Qurʾān’s literary inimitability and highlights its masterful expressive techniques. Research Methodology This study adopts a descriptive approach employing qualitative content analysis. The data consist of selected Qurʾānic verses in which precedence or succession of coordinated singular terms is observed. These instances were examined in light of established syntactic and rhetorical theories, as well as prior scholarly analyses, in order to determine the underlying reasons for such arrangements. The research procedure involved identifying occurrences of precedence and succession, classifying them according to their probable causes, and analyzing the impact of word order on meaning and interpretation. Through careful extraction and examination of relevant verses, the study demonstrates how the precedence and succession of coordinated terms—while conforming to syntactic and rhetorical principles—both facilitate clearer comprehension and reveal the coherence and aesthetic strength of the Qurʾān’s literary structure. The analysis further shows that even in constructions involving the coordinating particle ‘wa’ (and), word order follows specific principles designed to achieve semantic emphasis and rhetorical elegance. Findings The findings indicate that precedence and succession in the coordination of singular terms arise from multiple considerations, which may be categorized into four principal types: 1. Precedence Based on Temporal Priority: In some cases, a term is advanced due to historical or chronological precedence. A notable example is the precedence of ins (humankind) over jinn in certain verses, reflecting the historical presence and relative significance of humankind in relation to the jinn. This ordering enhances semantic precision and enables readers to perceive more clearly the chronological sequence of beings or communities and the order of events and addresses. 2. Precedence Based on Honor and Rank: Certain terms are placed first by virtue of their dignity, rank, or special status. For example, the precedence of Christians (Naṣārā) over Sabeans (Ṣābiʾīn) signifies the higher standing of the People of the Book in comparison to the Sabeans. Similarly, the precedence of Moses over Aaron in some verses—despite Aaron’s seniority in age—reflects Moses’ superior prophetic rank. This type of precedence illustrates deliberate and skillful selection in word placement and underscores the rhetorical refinement of the text. 3. Precedence to Remove Ambiguity and Prevent Misinterpretation: In certain instances, precedence serves to prevent misunderstanding or eliminate potential ambiguity. A clear example is the precedence of Aaron over Moses in verse 7 of Surah Ṭā Hā (Qurʾān 20). Had the order been reversed, it might have given rise to the misconception that the Qurʾānic address was directed to Pharaoh. This arrangement demonstrates the Qurʾān’s careful attention to clarity of meaning and audience comprehension. 4. Precedence Based on Physical Attributes or Special Power: In some verses, precedence reflects distinctive attributes or extraordinary abilities. For instance, the precedence of jinn over ins in verse 17 of Surah al‑Naml (Qurʾān 27) and verse 33 of Surah al‑Raḥmān (Qurʾān 55) corresponds to the exceptional physical abilities attributed to the jinn in comparison with humans. This ordering not only ensures semantic accuracy but also manifests an aspect of the Qurʾān’s rhetorical artistry and precise structural design. Conclusion The findings demonstrate that every instance of precedence and succession in the Holy Qurʾān is grounded in discernible wisdom and conforms to established syntactic and rhetorical principles. Even in constructions employing the coordinating particle ‘wa’, the sequence of terms reflects remarkable precision and subtlety in Qurʾānic expression. Examination of this phenomenon enables deeper comprehension of the verses and a more nuanced appreciation of the Qurʾān’s literary inimitability. Moreover, the study of word order—beyond its scholarly significance—enhances the analysis of sacred texts and deepens awareness of their rhetorical beauty. This research thus contributes to a more precise understanding of Qurʾānic discourse and supports more informed engagement with its literary techniques. در قرآن کریم واژه‌هایی هستند که در آیه یا آیاتی مقدّم، و در مواردی دیگر مؤخّر گشته‌اند. این موضوع به‌گونه‌ای فنّی و ماهرانه صورت گرفته که گاهی کار را بر حافظان کلام وحی مشتبه می‌گرداند. به همین جهت تلاش می‌شود که مواردی از تقدم ‌و تأخر عطف مفرد بر مفرد در قرآن مشخّص گردد و با استمداد از ابزارها و روش‌های شناخته‌شده در میراث کهن اسلامی، و نظریات مدوّن در آثار برجای‌مانده از گذشتگان، زیبایی‌های بلاغی و نحوی و ادبی آن واکاوی ‌شود؛ زیرا قرآن یک شاهکار ادبی است و یکی از راه‌های شناخت و تفسیر صحیح این متن مقدس، نگرش ادبی و توجه به ویژگی‌های سبک شناختی آن است. در این پژوهش تلاش می‌شود با استفاده از روش توصیفی و شیوة تحلیل محتوا به بیان دلایل نحوی و بلاغی موارد تقدم‌ و تأخر پدیده عطف مفرد بر مفرد در قرآن کریم پرداخته شود. نتایج پژوهش نشان می‌دهد که تقدم واژگان در عطف مفرد بر مفرد دلایل مختلفی دارد از جمله: تقدم واژه بخاطر تقدّم زمانی آن، تقدم واژه بخاطر شرافت ومکانت آن، تقدم واژه بخاطر رفع ابهام ودفع توهم از آن و تقدم واژه بخاطر خلقت شگفت انگیز و نیروی جسمانی زائد الوصف آن.

https://style.quran.ac.ir/article_210371_06e580180a70097f38e17e3f07fe3ee2.pdf

دانشگاه علوم و معارف قرآن کریم مطالعات سبک شناختی قرآن کریم 2676-6035 10 شماره اول 2026 04 21 The Nature of Image Schemas in the Attributive Uses of Fitnah in the Holy Qurʾān چیستی طرح‌واره‌های تصوری در آیات اسنادی فتنه در قرآن کریم 156-181 156-181 1022034/sshq.2023.396575.1300 FA سیدجلال امینی دانشجوی دکترای زبان و ادبیات عربی، دانشکده ادبیات و علوم انسانی دکتر شریعتی، دانشگاه فردوسی مشهد. بلاسم محسنی استادیار گروه زبان و ادبیات عربی، دانشکده ادبیات و علوم انسانی دکتر علی شریعتی. دانشگاه فردوسی مشهد/ مشهد/ ایران. 0000-0002-4346-1646 امیر مقدم متقی دانشیار گروه زبان و ادبیات عربی ـ دانشکده ادبیات و علوم انسانی دکتر علی شریعتی ـ دانشگاه فردوسی مشهد ـ مشهد ـ ایران. 0000-0002-9457-3728 Journal Article 2023 05 10 Extended Abstract Research Objective Language, as a complex communicative system, is not merely a means of transmitting information but also reflects the mental structure and how humans perceive the surrounding world. In this context, the cognitive linguistics approach holds that abstract concepts are conceptualized through human sensory and embodied experiences. A central theory in this field is the Image Schemas theory, developed by Lakoff and Johnson, which proposes that humans understand abstract concepts via mental patterns derived from bodily interactions with the environment (such as motion, container, force, etc.). The Holy Qurʾān, as a divine and linguistic text, employs numerous words and concepts whose semantic analysis is crucial for the correct interpretation of its verses. One of the most frequent and key terms in the Qurʾān is Fitnah, which occurs sixty times with its derivatives and exhibits diverse attributive functions; it is variously attributed to God, humans, Satan, and social phenomena. Although previous studies have addressed lexical semantics or translation of Fitnah, there remains a research gap in investigating the cognitive structures and image schemas underlying its attributive uses. Therefore, this study aims at a semantic examination of the term Fitnah in the Holy Qurʾān based on the cognitive linguistics framework. It seeks to answer: Considering the root meaning across different attributive functions, which image schemas does Fitnah evoke? Which schemas occur most frequently within the Qurʾānic semantic system? Essentially, the study moves beyond the lexical meaning to explore the underlying cognitive layers and how Fitnah is conceptualized in the Qurʾān’s audience’s mind. Research Methodology This qualitative study employs a descriptive-analytical approach. Data were collected through library research by direct reference to the Qurʾānic text, authoritative exegetical works (such as Tafsīr Al-Mīzān, Majmaʿ al-Bayān, Al-Kashshāf etc.), and lexicographic sources. First, all verses containing derivatives of the term Fitnah were extracted and categorized according to their attributive function (i.e., to whom or what Fitnah is attributed: God, Prophet, Satan, self, disbelievers, etc.). Subsequently, each use was analyzed within the cognitive linguistics theoretical framework—particularly Johnson and Lakoff’s image schemas theory—to identify which schema (motion, container, force, objectification, etc.) underlies the mental conceptualization of each verse. Finally, the data were subjected to statistical and content analyses to identify the dominant Fitnah conceptualization patterns in the Qurʾān. Findings Analysis shows that the term Fitnah in the Qurʾān encompasses a rich semantic network, stemming from its root meaning (melting gold in fire for purification) and extending to abstract concepts such as trial, punishment, deception, polytheism, and social turmoil. The primary findings, presented through image schema analysis, include: Motion Schema: The most frequent schema in Fitnah verses. When Fitnah is attributed to God (e.g., fatannā), it commonly signifies “testing and trial.” Cognitively, divine testing is conceptualized as a journey with a source (initial state), path (trial process and hardship), and goal (purification, growth, or downfall). This schema also appears in verses about repentance, turning from misguidance to guidance, or the migration of believers escaping the Fitnah of disbelievers. The sending of prophets (arsalnā) and revelation are depicted as downward or source-to-goal motion from divine origin to creation. Container Schema: The second most common schema. In verses referencing “disease in hearts,” the heart is seen as a container holding the disease. Similarly, Hell is portrayed as a container surrounding disbelievers (Jahannama lamuḥīṭatun bil-kāfirīn). In the story of Adam, Satan removing clothing (a protective container) to reveal nakedness embodies Fitnah as boundary manipulation of the container (covering). Force Schema: Often manifests as “obstacle” and “removal of obstacle.” In Sūraḥ al-Ḥadīd (Qurʾān 57), hypocrites are described as separated from believers by a wall—an obstacle with mercy inside and punishment outside—symbolizing the impenetrable barrier created by hypocritical Fitnah. Commands to fight disbelievers (Qātilūhum ḥattā lā takūna fitnah) reflect war as a counter-force removing the obstacle of Fitnah and polytheism. Object Schema: Abstract concepts like faith, light, punishment, and sin are rendered as physical objects. For instance, hypocrites’ request to borrow “light” from believers (Naqtabis min nūrikum) demonstrates objectification of light, as if a piece can be taken. The phrase “taste your Fitnah” (Dhūqū fitnatakum) conceptualizes punishment as an edible or tangible object via taste. Contact and Center–Periphery Schemas: The contact schema appears mainly in war and combat contexts (physical clashes, sword contact) or bodily contact with Hellfire. The center–periphery schema rarely appears, such as in scenes where the poor gather around the Holy Prophet (PBUHH), positioning him centrally and others peripherally. Attributive analysis reveals that when the term Fitnah is attributed to God, it signifies a wise act of purification (like melting gold) to distinguish pure from impure, whereas when attributed to humans (disbelievers, hypocrites) or Satan, it connotes deception, chaos, torment, and misguidance. Conclusion This study concludes that the Qurʾān systematically employs image schemas to convey the complex, multifaceted concept of Fitnah. Rooted in a physical experience (heating gold), the term’s semantic network in the Qurʾān is extended through cognitive mechanisms to abstract concepts. Statistical and semantic analyses confirm the Motion Schema as the dominant mental pattern associated with Fitnah, reflecting its dynamic nature in the Qurʾān—as a process and passageway transporting individuals or societies between states (e.g., from immaturity to spiritual maturity in testing, or from faith to apostasy). Following this, the Container Schema expresses encompassment of punishment and inner human states; Force and Object Schemas concretize the confrontation between truth and falsehood and embody deeds. Thus, Fitnah is not merely a lexical item but a cognitive macro-concept that uses embodied human experiences (motion, space, force) to conceptualize divine truths and laws in formats comprehensible to the human mind. Ultimately, this study demonstrates that cognitive linguistics is an effective tool for uncovering deep semantic layers within the sacred text of the Qurʾān. معناشناسی واژگان قرآن کریم، از روش‌های نوین پژوهش در قرآن کریم است. بر این اساس دست‌یابی به معنای دقیق و درست واژگان قرآنی، اساس تفسیر است که کمال آن با تحلیل معنای واژگان در سیاق آیات و دستیابی به شبکه معنایی واژگان قرآن صورت می‌پذیرد؛ از سویی دیگر کارکرد اسنادی واژگان قرآنی، نقش به‌سزایی در فهم و تفسیر آیات قرآنی دارد؛ یکی از واژگان پرکاربرد در قرآن کریم، واژه «فتنه» است؛ این واژه با مشتقاتش شصت مرتبه در کارکردهای اسنادی متفاوت در کلام الهی به‌کار رفته است و این تکرار نشان‌دهندۀ اهمیت این واژه است. این مقاله با روش توصیفی - تحلیلی به بررسی کارکردهای اسنادی آیات فتنه و چیستی طرحواره های تصوری موجود در آن می پردازد. نتایج این جستار بیانگر آن است که ماده فتنه در کاربردهای قرآنی غالباً در شکل متکلم وحده از فعل ماضی و سپس در قالب دیگر اشتقاقات به‌کار رفته است.و همچنین نشانگر آن است که به ترتیب طرحواره حرکتی بیشترین میزان فراوانی را به خود اختصاص داده است و سپس طرحواره ظرف بودگی ، نیرو - قدرتی، تماس و شئ، بیشترین میزان فراوانی را به خود اختصاص داده‌اند، اما طرحوارة حمایت و مرکز - حاشیه ،تنها در یک آیه به چشم می خورد.نیزطرحوارة حرکتی بیشتر در موارد هجرت و پیکار با کفار به چشم می خورد که جهت حفظ ایمان،توصیه به حرکت شده است.

https://style.quran.ac.ir/article_178788_9acc99ce3f7a0d8f5d72567090282a22.pdf

دانشگاه علوم و معارف قرآن کریم مطالعات سبک شناختی قرآن کریم 2676-6035 10 شماره اول 2026 04 21 The Semantics of the Term “Ẓuhūr” Based on Syntagmatic and Paradigmatic Relations معناشناسی واژۀ «ظهور» بر پایۀ روابط همنشینی و جا‏نشینی 182-213 182-213 1022034/sshq.2023.379323.1257 FA سمیه محمدنیا طلبه سطح4 رشته تفسیر تطبیقی موسسه آموزش عالی رفیعه المصطفی، تهران، ایران. 0009-0009-5910-350X طاهره سادات طباطبایی امین دانشیار علوم قرآن و حدیث دانشگاه علوم ومعارف قرآن کریم، تهران، ایران 0000-0002-5532-6214 Journal Article 2023 01 14 Extended Abstract Research Objective: This article aims to describe the correspondence between the verse‑endings (fawāṣil al‑āyāt) of the Meccan Surahs (excluding Surah al‑Baqarah) and the implicit meanings contained within them. It further seeks to analyze the semantic layers underlying their apparent meanings from the perspective of al‑Zamakhsharī in his commentary al‑Kashshāf. Research Methodology: The study adopts a documentary and library‑based research method, employing the note‑taking technique. In addition, a descriptive–analytical approach is used to explain the relationship between the verse‑endings and the implicit meanings arising from them, and to analyze these meanings on the basis of al‑Zamakhsharī’s interpretation in al‑Kashshāf. Findings: 1. The verse‑endings, in light of the letters that compose them and the phonetic characteristics of each letter, play a significant role in inspiring implicit meaning, such that each letter—alongside the other letters within the word—contributes to conveying a meaning appropriate to them. Plosive and voiced letters (shadīd, majhūr) convey implicit meanings such as forcefulness, intensity, hardness, and clarity, whereas soft and voiceless letters (khafīf, mahmūs) inspire implicit meanings such as humiliation and abasement, weakness, and lack of clarity. Moreover, the type of rhyme letter (ḥarf al‑rawī) and other phonological phenomena—such as assimilation (idghām), deletion (ḥadhf), and deviation from the norm in verse‑endings—affect individual emotions and feelings and prepare them to receive the implicit meanings appropriate to their phonetic characteristics. Accordingly, the various phonetic aspects of verse‑endings may be regarded as influential factors in the presentation of their corresponding implicit meanings. 2. In addition to the influence of the phonetic aspects of verse‑endings, the context and position of the verses also contribute to the presentation of implicit meanings appropriate to the atmosphere of the verse. For example, the fricative and voiceless letter ḥāʾ in the words ḍabḥan and qadḥan conveys intense and forceful meanings such as fervor, heat, and forcefulness. By contrast, the fricative and voiceless letters thāʾ, shīn, and fāʾ in the words mabthūth and manfūsh indicate meanings associated with humiliation and abasement. This relates to the prevailing atmosphere of the verses: in Surah al‑ʿĀdiyāt (Qur’ān 100), the vigorous galloping of horses is described, and the letter ḥāʾ reflects the fervor and intensity generated by this dynamic scene. In Surah al‑Qāriʿah (Qur’ān 101), however, the discourse concerns the condition of human beings on the Day of Resurrection, and these fricative letters suggest the humiliation and abasement of human beings after death, which corresponds fully with the context and position of the verses. 3. Al‑Zamakhsharī sometimes considers the implicit meanings of verse‑endings in comparison with the verse‑endings preceding and following each verse, and at other times examines them independently. Through his literary and rhetorical perspective, he explores the words and their inner layers, leading to a precise understanding of Qurʾānic vocabulary. His interpretations influence the reader’s emotions and feelings, and as a result of these inner effects, the implicit meanings corresponding to them are inspired and perceived within the individual. Conclusion: The verse‑ending reflects the correspondence between sound and meaning, inspires implicit Qurʾānic meanings, and ultimately represents one of the aspects of the Qurʾān’s inimitability (iʿjāz) and a manifestation of its eloquence. Furthermore, al‑Zamakhsharī’s al‑Kashshāf, as a rhetorical–literary source, plays an important role in elucidating these meanings. معناشناسی واژگان به عنوان یکی از مقدمات فهم آیات از رویکرد‏های جدید در پژوهش‏های قرآنی به‌ شمار می‌آید. با توجه به اینکه در معناشناسی، بررسی مفهومی یک واژه مرتبط با دیگر واژگان پیرامونی است، این نوشتار حاضر در پی آن است که نخست به بررسی ریشه های مصدری واژه «ظهور» در لغت و کاربردهای آن در قرآن بپردازد. پس از آن، مفاهیم همنشین و جانشین آن، مورد مطالعه قرار خواهد گرفت تا با بررسی و تحلیل همنشین‏ ها و جا‏نشین‏ های واژۀ «ظهور» با محوریت مؤلفه‏ های معنایی «ظهور» بدست آید. با مطالعۀ منابع معتبر لغت‌ شناسی «آشکارشدن» اصلی‏ترین مؤلفۀ معنایی ظهور، محسوب می‌شود در حالی‌ که با رویکرد معناشناسانه عالی ‏ترین وجه معنایی این واژه آن جایی است که در قالب اسمی به خداوند نسبت داده شود یا در قالب فعلی به افعال الهی معطوف باشد. لازم به ذکر است نوشتار حاضر با استفاده از منابع کتابخانه ‏ای و روش توصیفی_تحلیلی به رشته تحریر درآمده است.

https://style.quran.ac.ir/article_178792_722cadefc6a7898629c318a529d6eb5f.pdf

دانشگاه علوم و معارف قرآن کریم مطالعات سبک شناختی قرآن کریم 2676-6035 10 شماره اول 2026 04 21 A Comparative Study of Iblīs’s Refusal to Prostrate, Focusing on Verse 34 of Surah al‑Baqarah in the Tasnīm and al‑Tibyān Exegeses بررسی تفسیری تطبیقی عدم سجده ابلیس با محوریت آیه34 سورۀ بقره در تفسیر تسنیم و تبیان 214-236 214-236 1022034/sshq.2023.384693.1270 FA حسین مقدس استادیار فقه و اصول دانشگاه علوم ومعارف قرآن کریم، ملایر،ایران 0000-0001-2345-6789 حسنعلی نوروزی استادیار تفسیر و علوم قرآن دانشگاه علوم ومعارف قرآن کریم، ملایر،ایران 0000-0002-5370-3936 Journal Article 2023 02 06 Extended Abstract Research Objective In the Holy Qurʾān, after mentioning the creation of Adam (peace be upon him), God commanded the angels to prostrate in order to honor and exalt his status, thereby drawing attention to the elevated position of His vicegerent among creatures. From the apparent meaning of the Qurʾānic verses and narrations, it is inferred that all the angels obeyed the divine command and immediately prostrated before Adam (peace be upon him); however, Iblīs refused to carry out that command and became one of the disbelievers. Now, considering the exception observed in this divine command, the question arises whether Iblīs was originally among the angels, commanded to prostrate along with them but he disobeyed—thus making the exception connected? Or is the exception disconnected, such that it does not include Iblīs—although, when all the angels are commanded to prostrate, the command would naturally extend to those beneath them as well, thereby encompassing Iblīs? Given that whether the exception is connected or disconnected may influence the determination of whether Iblīs belongs to the category of jinn or angels, exegetes have presented numerous discussions on this issue. Therefore, this study seeks to examine this matter in detail. Research Methodology This study employs a descriptive–analytical library-based method and attempts, through direct reference to the exegetical works of Shaykh Ṭūsī in al‑Tibyān and Ayatollah Javadi Amoli’s Tasnīm, to investigate, study, and examine this issue. Findings From the author’s perspective, although the content of each of the two viewpoints is correct in certain respects and accords with the implications of some verses and narrations, they do not appear to be complete or comprehensive. The author of al‑Tibyān considers Iblīs to be of angelic origin and thus views the exception as connected, whereas the author of Tafsīr-e Tasnīm regards the exception as disconnected and considers Iblīs to be of the jinn. From the perspective of the author of al‑Tibyān, Iblīs was originally an angel who later became a jinn; however, from the perspective of Ayatollah Javadi Amoli, Iblīs was a jinn from the very beginning. Al‑Tibyān states that Iblīs became a disbeliever because of his refusal and arrogance, whereas Ayatollah Javadi Amoli considers Iblīs to have been a disbeliever from the outset. Conclusion What can be inferred from examining these two viewpoints is that, based on the explicit text of the Holy Qurʾān, Iblīs is counted among the jinn; however, due to the refusal and arrogance he exhibited, he was placed among the disbelievers. Therefore, it may be said that, according to the explicit wording of the Holy Qurʾān, Iblīs is of jinn origin; nevertheless, Iblīs can serve as a lesson of admonition only if the meaning of kāna in the verse kāna mina’l‑kāfirīn (“he was among the disbelievers”) is understood as ṣāra (“he became”). Accordingly, the exception appears outwardly to be disconnected and Iblīs is not counted among the angels; however, in reality and meaning it is connected, since the command addressed to the angels also includes him. Keywords: Extended Abstract Research Objective In the Holy Qurʾān, after mentioning the creation of Adam (peace be upon him), God commanded the angels to prostrate in order to honor and exalt his status, thereby drawing attention to the elevated position of His vicegerent among creatures. From the apparent meaning of the Qurʾānic verses and narrations, it is inferred that all the angels obeyed the divine command and immediately prostrated before Adam (peace be upon him); however, Iblīs refused to carry out that command and became one of the disbelievers. Now, considering the exception observed in this divine command, the question arises whether Iblīs was originally among the angels, commanded to prostrate along with them but he disobeyed—thus making the exception connected? Or is the exception disconnected, such that it does not include Iblīs—although, when all the angels are commanded to prostrate, the command would naturally extend to those beneath them as well, thereby encompassing Iblīs? Given that whether the exception is connected or disconnected may influence the determination of whether Iblīs belongs to the category of jinn or angels, exegetes have presented numerous discussions on this issue. Therefore, this study seeks to examine this matter in detail. Research Methodology This study employs a descriptive–analytical library-based method and attempts, through direct reference to the exegetical works of Shaykh Ṭūsī in al‑Tibyān and Ayatollah Javadi Amoli’s Tasnīm, to investigate, study, and examine this issue. Findings From the author’s perspective, although the content of each of the two viewpoints is correct in certain respects and accords with the implications of some verses and narrations, they do not appear to be complete or comprehensive. The author of al‑Tibyān considers Iblīs to be of angelic origin and thus views the exception as connected, whereas the author of Tafsīr-e Tasnīm regards the exception as disconnected and considers Iblīs to be of the jinn. From the perspective of the author of al‑Tibyān, Iblīs was originally an angel who later became a jinn; however, from the perspective of Ayatollah Javadi Amoli, Iblīs was a jinn from the very beginning. Al‑Tibyān states that Iblīs became a disbeliever because of his refusal and arrogance, whereas Ayatollah Javadi Amoli considers Iblīs to have been a disbeliever from the outset. Conclusion What can be inferred from examining these two viewpoints is that, based on the explicit text of the Holy Qurʾān, Iblīs is counted among the jinn; however, due to the refusal and arrogance he exhibited, he was placed among the disbelievers. Therefore, it may be said that, according to the explicit wording of the Holy Qurʾān, Iblīs is of jinn origin; nevertheless, Iblīs can serve as a lesson of admonition only if the meaning of kāna in the verse kāna mina’l‑kāfirīn (“he was among the disbelievers”) is understood as ṣāra (“he became”). Accordingly, the exception appears outwardly to be disconnected and Iblīs is not counted among the angels; however, in reality and meaning it is connected, since the command addressed to the angels also includes him. آنچه از ظواهر قرآن کریم و روآیات استنباط می شود همه ملائکه دستور سجده برآدم را اطاعت نموده و بلافاصله در برابر مسجود خویش سجده نموده لیکن ابلیس از این امر تخلف نموده و از جمله کافران شمرده می شود. حال با توجه به استثنائی که در این امر الهی مشاهده می شود، آیا ابلیس از آغاز از جمله ملائکه بوده ، مأمور به سجده گشت و تخلف نمود و لذا استثناء به صورت متصل دانسته می شود یا این که این استثناء منقطع بوده و ابلیس را شامل نمی شود؟ هرچند وقتی همه ملائکه مأمور به سجده می شوند امر شامل مادون آنها هم شده ابلیس را در بر می گیرد. نظر به اینکه آیا متصل، یا منقطع بودن استثناء می تواند درماهیت جن یا ملک بودن ابلیس اثر داشته باشد یا خیر از سوی مفسران مباحث متعددی مطرح گشت. در این پژوهش تلاش گشت تا به دو دیدگاه صاحب تفسیر تبیان و تسنیم اشاره گردد. یافته های تحقیق برآن است که تبیان، ابلیس را از جنس ملک دانسته و تسنیم آن را از جنس جن می شمارد اما از منظر این پژوهش هرچند براساس نصّ قرآن کریم ابلیس از جنس جن شمرده می شود لیکن با توجه به اباء و استکباری که ورزید جزء کافران قرارگرفت نه آنکه از آغاز جزء کافران بوده باشد. این پژوهش تلاش نموده تا به روش تحلیلی، انتقادی این دو دیدگاه را ارزیابی نماید و معتقد است هر کدام از این دو دیدگاه می تواند از جهتی درست و لیکن کامل نباشد.

https://style.quran.ac.ir/article_178768_20b7bdb1e2370d79634691600e3538a5.pdf

دانشگاه علوم و معارف قرآن کریم مطالعات سبک شناختی قرآن کریم 2676-6035 10 شماره اول 2026 04 21 An Exegetical Study of the Terms “Ṣulḥ” and “Salm” in the Holy Qurʾān: With a Focus on Verse 128 of Surah al‑Nisāʾ and a Critical Evaluation of Qurʾānic Exegeses مطالعۀ تفسیری واژگان «صلح» و«سَلم» در قرآن کریم با محوریت آیۀ 128 نساء و تکیه بر نقد تفاسیر 238-255 238-255 10.22034/sshq.2024.463711.1472 FA زهره نریمانی استادیار گروه تفسیرو علوم قرآن، دانشگاه علوم و معارف قرآن کریم،دانشکده علوم قرآنی کرمانشاه ،کرمانشاه، ایران 0000-0001-9757-7225 Journal Article 2024 06 22 Extended Abstract Research Objective: Understanding the precise meaning of words is among the most important tasks and the most accurate tools of translation and exegesis. If an exegete or translator undertakes the interpretation or translation of verses without careful attention to the meanings of words, the true understanding and the intended meaning of Almighty God in the verses will be distorted. Because of the temporal distance from the period of the Qurʾān’s revelation, the disappearance of contextual indicators, and changes in language, careful attention to the precise meanings of words must receive serious consideration. Therefore, at the present time, Qurʾānic researchers must subject words that appear self‑evident and seemingly possess clear meanings, or words that apparently occur within a single semantic context, to careful lexical investigation. This study seeks to examine the term ṣulḥ and its derivatives—one of the frequently occurring words in the Holy Qurʾān—with particular focus on verse 128 of Surah al‑Nisāʾ (Qurʾān 4). The term ṣulḥ and its derivatives occur frequently in the Qurʾān. In all its forms, this word appears 180 times in 170 verses. Among these occurrences, eight relate to familial and social disputes, including verse 128 of Surah al‑Nisāʾ. Research Methodology The present study employs a descriptive–analytical method and relies on the lexical meanings of words in authoritative dictionaries as well as the corpus of the Qurʾān. With attention to the context and subject matter of the verses, and by adopting a critical approach and examining verses that share the same theme, the study challenges the well‑known interpretation through the presentation of criticisms and questions. By providing evidence, it demonstrates that the intended meaning of ṣulḥ in the mentioned verse—similar to its usage in seven other verses—is the restoration of rights and the recovery of the woman’s violated rights from the husband. Accordingly, it is not possible in a single verse to remove ṣulḥ from its true meaning—consistent with the context and other verses—and interpret it in the sense of salm. Findings From the study and examination of verses concerning disputes and conflicts with emphasis on the terms salm and ṣulḥ, it becomes clear that the Holy Qurʾān employs the term ṣulḥ in the sense of establishing reconciliation and friendship while simultaneously bringing about justice and equity. What is evident is that ṣulḥ does not itself mean justice; rather, justice is one of the necessary conditions of ṣulḥ. In other words, ṣulḥ will be realized only when justice is implemented within it. The term salm, on the other hand, denotes compromise and yielding out of fear and humiliation. However, in the view of many exegetes, the ṣulḥ emphasized in verse 128 of Surah al‑Nisāʾ—when a woman fears ill‑conduct (nushūz) or aversion on the part of her husband—means overlooking violated rights and relinquishing other rights in order to prevent divorce. This study concludes that ṣulḥ in this verse, as in other similar verses and contexts, retains its genuine meaning and its consistent usage in this group of verses, namely the establishment of reconciliation while safeguarding the other rights of the woman and restoring her lost rights. Examination of the relevant verses indicates that Almighty God intends to establish and consolidate justice within the Islamic community in its various dimensions. For this reason, He emphasizes one of its necessary requirements—namely ṣulḥ—during disputes and conflicts, whether between two groups or tribes or between spouses. The Islamic community as a whole, and the family system in particular, require individuals who have experienced justice, tasted its sweetness, and internalized fairness and equity among themselves in order to remain vibrant and effective. Individuals who are disappointed and deprived of justice within the Islamic community and the family cannot contribute effectively to the continuity and vitality of society and the family. Justice is the key concept and the secret of the survival of society and the family. In contrast, when confronting enemies and external forces such as polytheists and hypocrites, the Holy Qurʾān emphasizes avoiding the acceptance of salm, that is, humiliating compromise, and seeks that the polytheists and hypocrites resort to such compromise before the believers, thereby rendering them humiliated. Conclusion The intended meaning of ṣulḥ in verse 128 of Surah al‑Nisāʾ, as in the other seven verses, is the restoration of rights and the recovery of the woman’s violated rights from the husband. Therefore, in this verse ṣulḥ cannot be removed from its true meaning—consistent with the context and other verses—and interpreted in the sense of salm. جایگاه هر واژه در قرآن، بر اساس هدفی مشخص و منحصر به خود در بافت و سیاقی معنادار تعریف شده است و هیچ دو واژه‌ایی در قرآن مترادف و هم معنا نیستند و نمی‌توان در تفسیر و ترجمه، دو واژه را در یک معنا و مفهوم به‌کار گرفت. واژه«صلح» در هشت آیه‌ و واژه «سَلم»در هفت آیه در زمینه بروز اختلافات و منازعات خانوادگی و اجتماعی در قرآن ذکر شده است. مفسران فریقین مراد خدای تعالی از «سَلم» را در آیات هفتگانه مسالمت، سازش و آرامش دانسته‌اند. واژه‌ی صلح نیز در هفت آیه، در معنای احقاق حقوق تضییع شده مظلوم و باز ستادن آنها از ظالم تفسیر شده است. اما در یک مورد؛ یعنی آیه 128نساء با موضوع زن و خوف نشوز و اعراض کامل شوهر از او در حوزه نزاع خانوادگی و در مواضع بحرانی؛ صلح را مترادف «سلم»در معنای عفو و چشم‌پوشی از حقوق خود و بخشیدن دیگر حقوق خود به شوهر یا همان مسالمت و سازش از روی ضعف و ذلت دانسته‌اند. این پژوهش با رویکردی انتقادی و درنگ در آیات متحدالموضوع با ارائه انتقادات و پرسش‌هایی، تفسیر مشهور را به چالش کشانده و با ارائه دلیل اثبات می‌نماید که مراد از صلح در آیه مذکور نیز مانند هفت آیه دیگر، همان استیفای حقوق و بازگرداندن حقوق تضییع شده‌ی زن از ناحیه شوهر است و نمی‌توان در یک آیه صلح را از معنای حقیقی خود و سازگار با سیاق و دیگر آیات خارج نموده و آن‌را در معنای «سَلم» اخذ نمود.

https://style.quran.ac.ir/article_210854_3dbf82e575ff5ab147b396445a11fbc9.pdf

دانشگاه علوم و معارف قرآن کریم مطالعات سبک شناختی قرآن کریم 2676-6035 10 شماره اول 2026 04 21 Analysis of Cohesion and Coherence in Surah al‑Nabaʾ Based on de Beaugrande’s Theory and Organic Unity تحلیل عوامل انسجام و پیوستگی در سورهی نبأ براساس نظریهی دوبوگراند و وحدت اندام وار 256-279 256-279 10.22034/sshq.2024.458852.1463 FA علی رضا نظری دانشیار گروه زبان و ادبیات عربی، دانشگاه بین المللی امام خمینی (ره)، قزوین، ایران، 0009-0006-6736-0037 خدیجه زارعی دانش‌آموخته زبان و ادبیات عربی، دانشگاه لرستان، خرم‌آباد، ایران 0000-0002-4362-1590 Journal Article 2024 05 22 Extended Abstract Research Objective The objective of this study is to examine and analyze the factors of cohesion and coherence in Surah al‑Nabaʾ (Qur’ān 78) in order to clarify how its verses, despite thematic diversity, exhibit a coherent and purposeful structure. By focusing on conceptual links between verses, rhetorical and linguistic organization, semantic oppositions such as this world and the hereafter, and denial and certainty, as well as meaningful repetition, the study seeks to elucidate the internal cohesion of the Surah and to demonstrate that all its components are harmoniously and systematically organized in accordance with its central message—namely, the emphasis on resurrection and the response to the doubts of the deniers. Research Methodology This study adopts a descriptive‑analytical approach grounded in the seven standards of textuality proposed by de Beaugrande, alongside the principles of organic unity, to examine the textual style of the Surah in question. By analyzing surface‑level cohesion devices and underlying semantic coherence relations, the research attains a holistic understanding of the interconnections among the components of the text, thereby offering a renewed perspective on its organic unity. Accordingly, the study addresses the following questions: How do cohesion and coherence factors contribute to linking the components of the text, and in what ways do these connections give rise to semantic and thematic unity and integrity? Findings The analysis of Surah al‑Nabaʾ reveals that a network of cohesion and coherence factors operates in the service of the Surah’s thematic content and plays a significant role in conveying meaning to the reader. The Surah presents the fate and destiny of two groups of human beings—sinners and the righteous—in both this world and the hereafter. The events and spatial settings are arranged in a narrative framework marked by contrast, which facilitates the transmission of the intended meaning. The findings further indicate that cohesion and coherence devices in this Surah are consistently aligned with its central theme. A set of cohesive mechanisms, including ellipsis, conjunction, and reference, establishes semantic connections between the two principal scenes. An examination of attributes and descriptive expressions shows that the events ultimately refer to a specific focal essence, with references to the Day of Resurrection occurring more frequently than other types of reference. All cohesion‑building elements relate to two temporal domains, two spatial domains, or two described entities, reflecting the cohesion and organic unity among the events of the Surah. Moreover, the presence of diverse semantic relations enables the reader, through their recognition, to discern a coherent relationship between the questions and answers articulated within the Surah. Conclusion The events in Surah al‑Nabaʾ (Qur’ān 78) unfold in a gradual and stepwise manner, encompassing two distinct scenes: one associated with this world and the other with the hereafter. The use of cohesion devices—such as ellipsis, conjunction, and reference—establishes meaningful semantic links between these two scenes. Furthermore, an analysis of attributes and definitions indicates that the events refer back to a specific central essence, with references to the Day of Resurrection predominating over other forms of reference. This demonstrates that the events of the Surah revolve around the theme of the Day of Judgment. The text of Surah al‑Nabaʾ employs a range of factors—including time, place, attributes, and a series of events related to the creation of the universe—whose coherent interrelations, along with the connection between imagery and thematic content, cause the Surah to serve purposefully in expressing lofty objectives that guide human life and destiny. The Surah contains cohesive information and interconnected events that begin with God’s creation of the universe and culminate in human felicity or misguidance, contingent upon conscience and will. In this context, the initial interrogative verse and its subsequent response, the harmony among diverse events, their temporal progression from this world to another, and the implicit contrast between this world and the hereafter, together with the explicit depiction of events on the Day of Resurrection and the witnessing of the consequences of deeds, render the text of the Surah coherent, persuasive, and acceptable to the reader. در سوره‌ی نبأ خداوند متعال به وصف حال گناهکاران و نیکوکاران پرداخته است. با توجه به اینکه در این سوره حوادث و رویدادها در ارتباط با یکدیگر آمدهاند، ارتباط بین اجزای متن که از طریق عوامل روساختی انسجام و زیرساختی پیوستگی قابل دریافت است می‌تواند به نوعی بیانگر سبک متن در شیوه کاربرد این عوامل انسجامی باشد و قرآن به شکل عام و سوره نبأ به شکل خاص می‌تواند چگونگی این سبک‌شناسی در عوامل را تبیین و تقویت نماید و به نوعی وحدت‌انوار متن را اظهار نماید. جستار حاضر با رهیافتی توصیفی- تحلیلی و براساس عوامل هفتگانه نظریه‌ی "دوبوگراند" و عوامل وحدت اندام وار به بررسی سبک متنی در سوره‌ی مذکور پرداخته است. نتایج پژوهش بیانگر آن است که عوامل پیوستگی و انسجام در این سوره در خدمت بیان موضوع سوره؛ یعنی وصف حال نیکوکاران و گناهکاران قرار گرفته‌ است. بدین صورت که مجموعه عوامل پیوستگی؛ از جمله حذف، وصل و ارجاع سبب شده که میان دو صحنه مذکور ارتباط معنایی برقرار شود و با توجه به صفات و تعاریف در این سوره میتوان چنین گفت که رویدادها در آن به ماهیتی مشخص برمی‌گردند که از میان آنها ارجاع به روز محشر نسبت به دیگر موارد بیشتر است. همه عوامل انسجام به دو زمان یا دو مکان یا دو موصوف برمیگردند که این امر بیانگر انسجام و وحدت انداموار میان وقایع و رخدادها در این سوره است. از سویی دیگر؛ وجود انواع روابط معنایی سبب شده که خواننده با درک آنها، ارتباط منسجمی میان پرسش و پاسخهای سوره مذکور بیابد.

https://style.quran.ac.ir/article_202317_499a3d1d1951000e5f48c7f967a756b1.pdf

دانشگاه علوم و معارف قرآن کریم مطالعات سبک شناختی قرآن کریم 2676-6035 10 شماره اول 2026 04 21 The Representation of Emotion in Searle’s Expressive Acts in the Holy Qur’ān Based on Plutchik’s Theory (A Case Study of Juzʾ 26–28) بازنمایی هیجان در کنش های عاطفی سرل در قرآن کریم بر اساس نظریه پلاچیک (مطالعه موردی:جزء 26 الی 28) 280-305 280-305 10.22034/sshq.2025.521357.1544 FA مهدی عباسی دانشجوی دکتری گروه زبان انگلیسی، واحد زاهدان، دانشگاه آزاد اسلامی، زاهدان، ایران 0009-0003-8173-8532 هنگامه واعظی استادیار.گروه زبان انگلیسی و زبان‌شناسی، واحد رشت، دانشگاه آزاد اسلامی، رشت، ایران 0000-0002-8078-5084 فرحناز یوسفی استادیار، گروه زبان انگلیسی، واحد زاهدان، دانشگاه آزاد اسلامی، زاهدان، ایران 0000-0002-8350-7100 Journal Article 2025 05 05 Extended Abstract Research Objective: The present study aims to investigate and analyze the expressive acts in the verses of Juzʾ 26–28 of the Holy Qurʾān. This study focuses on the relationship between these acts and human emotions, drawing on John Searle’s speech act theory and Robert Plutchik’s wheel of emotions. The main objective is to identify and analyze the representation of emotions such as lamentation, remorse, praise, shame, disgust, and friendship in the verses under study. Using a descriptive–analytical method, this research examines various expressive speech acts such as reproach, drawing attention, praise, imprecation, and lamentation, and analyzes their relationship with human emotions. The study seeks to identify linguistic–emotional patterns in the Qurʾān, explain the application of speech acts through Plutchik’s theory, and examine the relationship between the intensity and type of emotions and speech acts in order to provide a deeper understanding of religious and ethical concepts for the audience. This research attempts to show how the Qurʾān employs linguistic and emotional devices to guide, reform, and awaken its audience, and how these acts and emotions function in line with the educational and ethical objectives of the Qurʾān. Research Methodology: This research employs a descriptive–analytical method and, using both qualitative and quantitative approaches, investigates the expressive acts and emotions present in the verses of Juzʾ 26–28 of the Holy Qurʾān. The research data were collected and analyzed through the examination of selected verses, based on the theoretical framework of John Searle’s speech act theory and Plutchik’s wheel of emotions. In this regard, the verses were systematically examined, and the expressive speech acts and their associated emotions were identified and classified. This method made it possible to conduct a precise and multidimensional analysis of the relationship between language, emotion, and the educational objectives of the Qurʾān. Findings: The findings indicate that in the verses of Juzʾ 26–28 of the Holy Qurʾān, the expressive act of reproach, with a frequency of 62 instances, has the highest occurrence and is accompanied by negative emotions such as shame, disgust, and warning. This act is used to reproach improper behaviors and awaken the audience. The act of drawing attention, with a frequency of 21 instances, is associated with the emotions of warning and curiosity and is used to encourage the audience to reflect on divine truths. The act of praise, with a frequency of 14 instances, is associated with the emotions of friendship and joy and is used to strengthen faith and encourage emulation. The acts of imprecation and lamentation, each with a frequency of 6 instances, are respectively accompanied by the emotions of disgust and remorse and are used for the rejection of sin and moral admonition. The analyses reveal a mutual correlation between speech acts and emotions which, with varying intensities, demonstrates the structural cohesion of the verses in line with educational and ethical objectives. These findings indicate that the Qurʾān purposefully employs expressive acts and emotions to influence the audience. Conclusion: This study shows that the verses of Juzʾ 26–28 of the Holy Qurʾān purposefully employ expressive acts (reproach, drawing attention, praise, imprecation, and lamentation) and associated emotions (shame, disgust, warning, remorse, and friendship) to guide, reform, and awaken the audience. The act of reproach, linked to the emotions of shame and disgust, has the highest frequency and is used to condemn improper behaviors and promote self‑awareness. Drawing attention, together with the emotion of warning, encourages reflection on divine truths, while praise, associated with the emotion of friendship, strengthens faith and emulation. Imprecation and lamentation, accompanied respectively by disgust and remorse, function to establish doctrinal boundaries and promote moral reflection. The mutual correlation between acts and emotions, together with the diversity of emotional intensity, reveals the structural cohesion and educational function of the Qurʾān. The combination of positive emotions such as joy and hope with negative emotions creates a balanced emotional continuum that leads the audience toward self‑awareness, repentance, and the performance of good deeds. This integrated analysis of Searle’s and Plutchik’s theories demonstrates the linguistic and emotional depth of the Qurʾān in establishing divine communication with humanity and highlights the Qurʾān’s capacity to exert emotional and ethical influence on its audience. . پژوهش حاضر به بررسی کنش‌های عاطفی در آیات قرآن کریم با تمرکز بر پیوند آن‌ها با هیجان‌های انسانی می‌پردازد. با تکیه بر چارچوب نظری کنش‌های گفتاری و چرخه هیجانات پلاچیک، تلاش شده است تا از طریق تحلیل آیات منتخب(جزء بیست و ششم تا بیست و هشتم قرآن کریم)، نحوه بازنمایی هیجاناتی همچون تحسر، پشیمانی، ستایش، شرم، بیزاری و دوستی در قرآن بررسی شود. کنش‌های عاطفی مانند نکوهش، جلب توجه، ستایش، نفرین و تحسر، هرکدام با هدف گفتمانی خاصی در آیات به کار رفته‌اند که از جمله می‌توان به هشدار، عبرت‌آموزی، تایید هنجارهای دینی و ایجاد انگیزه و امید اشاره کرد. این مطالعه با روش توصیفی-تحلیلی و با تکیه بر تحلیل کیفی و کمّی، به شناسایی انواع کنش‌های گفتاری عاطفی و هیجان‌های مرتبط با آن‌ها در آیات مورد نظر پرداخته است. یافته‌ها نشان می‌دهد که کنش ملامت بیشترین بسامد را دارد و هیجان‌هایی با بار عاطفی منفی مانند شرم، بیزاری و هشدار غالب هستند، در حالی که هیجان‌های مثبت نظیر شادی و امیدواری به مهربانی الهی اشاره دارند. همبستگی دوسویه‌ای بین کنش‌های عاطفی(مانند ملامت و جلب توجه) و هیجان‌های مرتبط(مانند شرم و بیزاری) مشاهده شد. کنش‌های عاطفی موجود در پژوهش با هیجان‌هایی با شدت‌های متفاوت همراه هستند، همچنین شدت هیجان در آیات قرآنی با نوع کنش عاطفی رابطه نزدیکی دارد.

https://style.quran.ac.ir/article_229300_bed42e8a9d071b93a28a802f039a03a1.pdf