درخت حوزه‌های تخصصی

One of the remarkable aspects of the holy Qur’an is the use of diverse linguistic methods to convey a particular idea. This study aims to evaluate the commissive act in the Qur’an using Searle's speech act theory, a theory useful in comprehending deeper semantic levels of holy scriptures. The study used a descriptive-analytical method, and the data were analyzed through a qualitative analysis of statistical results to answer the following questions: What linguistic forms does the Qur’an use to represent commissive speech acts? And what themes or topics are included in these commissive speech acts' utterances? First, employing a desk research approach, the Qur’anic verses containing the commissive speech acts were selected based on syntactic, lexical, and semantic criteria. The distinguishing characteristics of each case were then identified, including the discursive structure of the act, the committed person, and the theme of the commitment. Finally, the relationship between the linguistic form and the theme of the speech acts was examined. The findings reveal that the Qur’an expresses commissive speech acts through four linguistic structures: oath, promise (al-wa‘d), threat (al-wa‘īd), and pledge; each includes divine and non-divine conceptions, and each has a unique characteristic. The quantitative comparison of these four shows that “promise” is the most commonly cited sub-speech act, distinguishing it from other linguistic forms. “Threat”, “oath”, and “pledge” are the other most frequently cited sub-speech acts. Moreover, the evaluation of the speech agents and their status as aspects of the situational context reveals that the speech participants are not equal in terms of position and power, which is a decisive factor in the selection of linguistic forms. In all of these cases, the language structures and their intricacies, particularly modality (modal marking), illustrate the relationship between the linguistics style and power dynamics between the participants. The focus of the themes, domain, and frequency differ throughout the four categories mentioned above, with some overlap in certain instances.

Verse 88 of Surah al-Naml has likened mountains to moving clouds. Although in the previous centuries, most exegetes considered the movement of mountains as one of the pre-resurrection events, new scientific findings in geology and meteorology have brought new aspects of this similarity to scholars. this study aims to present a new understanding about verse 88 of Surah al-Namal and identify the similarities between the movement of mountains and clouds, according to the reference scientific texts in geology and meteorology. The results showed that the similarity of mountains to clouds, in addition to the direction and speed of movement previously specified, is in the mechanism of motion, layers and constituents. Earlier, many exegetes considered the movement of the mountains to be related to the resurrection and did not see it as compatible with the current conditions of the mountains but today, scientific findings show that the movement of mountains in several aspects is like clouds: 1. Mountain movements are influenced by the movement of earth's twenty plates, in different directions including orbital, meridian, combination of the two and ascending. Clouds also show all four side of movement in the atmosphere. 2. The movement of mountains is slow and at a speed of several millimeters or a few centimeters per year, and the movement of clouds is also slow in the sky. 3. The mountains move on the edge of the plates in an upward motion on the edge of the opposite plate, and this phenomenon can be seen in the front clouds of the warm air mass, i.e. the cold air mass creeps upwards at the front. 4. The mountains continue to evolve even as they move with tectonics forces from below and erosion forces from above. Clouds also evolve from above while moving, by converging currents from below and diverging from above.