درخت حوزه‌های تخصصی

Olive oil is one of the most widely consumed and popular vegetable oils, with numerous applications including in the food industry. Among the factors influencing its quality, environmental conditions, particularly light exposure, play a significant role. Light radiation can trigger specific processes within olive oil that lead to chemical changes and a decline in quality. In religious literature, especially within the Qur’an, olive oil holds a prominent status; notably, it is the only edible oil explicitly mentioned in the Qur’an. In verse 35 of Surah Al-Nūr, God draws a metaphor between His divine essence and light, establishing a symbolic connection between olive oil and illumination. The verse describes a light whose source is a blessed olive tree and further states that its oil is so luminous that it nearly gives light even without being touched by fire. The scientific investigation of this phenomenon forms the core objective of this study. This research presents a Qur’anic interpretation informed by key lexical analysis, exegetical perspectives and recent scientific findings, focusing on a unique property of olive oil. Studies indicate that extra virgin olive oil is among the rare types of oils extracted not from seeds but directly from the olive fruit, resulting in a high concentration of chlorophyll. The chlorophyll content enables the oil to emit light under ambient illumination, particularly in the infrared and visible regions of the electromagnetic spectrum (with chlorophyll fluorescence occurring in the red region). Since the visible range of the electromagnetic spectrum spans wavelengths from  red to violet (low to high energy), the light emitted by olive oil, depending on the intensity of surrounding light, approaches the threshold of human visual perception. In essence, olive oil can nearly emit light without contact with fire, a phenomenon remarkably echoed in verse 35 of Surah Al-Nūr.

Surah al-Jinn possesses a unique linguistic context, presenting the Jinn's encounters with the Quran, the bringer of the Quran, and the ultimate source of the Quran, namely God, in the form of speech acts. Therefore, in this paper, based on Van Dijk's critical discourse analysis model, this Surah was examined through the formation of an ideological square. Assessing the effectiveness of Van Dijk's ideological square in analyzing the application of discursive strategies in Surah al-Jinn revealed that the polarization of the Surah's discursive system is structured around the belief and disbelief of Jinn and humans in the Quran and the Prophet's mission (PBUH), and the discourse of Surah al-Jinn flows on a foundation of ideological oppositions. A central dichotomy in Surah al-Jinn takes shape between the believing and disbelieving groups of Jinn. In this context, the group of believing Jinn strives to manifest its opposition to the "Other" by utilizing discursive components. What is presented in the discourse of Surah al-Jinn is a current generated by a group of believing Jinn who have heard the Quran. In effect, the "Other" (disbelieving Jinn) is represented by the believers from among the Jinn, and their beliefs are presented. The believing Jinn, with faith in Allah, the Messenger, and the Quran, employ discursive strategies such as "Stating Norms" and "Testifying" to "Highlight the Self," and utilize components like "Actor Description," "Categorization," "Distancing," "Deniers," and "Negative representation of the other and positive representation of the self" to "Marginalize the other." In the second half of Surah al-Jinn, we encounter the introduction of the main actor of the discourse, namely God, who solidifies power relations. The ultimate point in determining power relations is the description of God as the "Knower of the unseen

This study aims to consider the conceptual metaphors of ‘society is human’ in the Holy Quran. The corpus of the current study includes all the Quranic verses about ‘society’ and ‘human’. Lakoff’s (1980) conceptual metaphor theory is used to analyze the corpus. The results show that there are twenty-six mappings for the “society is human” metaphor in the Holy Quran. Moreover, the study confirms that society and human lifespans are similar according to the Holy Quran. Therefore, just as God depicts the birth and beginning of man, He also depicts the birth and beginning of societies. That is, society and human are conceptualized in the same pattern in the Holy Quran. In addition to a single human being and a society, God has considered such a birth for a generation. This study shows that all regulations that are true for human beings in various fields, including economics, culture, etc., will also be true for society. The present research attempts to investigate and analyze the conceptual metaphor of the Quran regarding humans and society using the linguistic approach, especially Lakoff's cognitive ideas. Accordingly, the study tries to cover the issue of the mappings related to the conceptual metaphor “society is human” in the Quran.