پژوهش های زبان شناختی قرآن (کاوشی نو در معارف قرآنی)

The Holy Quran has used the word "Inda" many times to convey its meanings. In its initial meaning, this word encodes the concept of "with", but in all cases, the use of this word is not limited to this meaning in the Quran, and being placed in different contexts, it shows news conceptual metaphors, amd in most verses, this word has the same meaning of "Inda". The present study descriptively-analytically examines the conceptual metaphors of the word "Inda" in the Holy Quran and its equivalent translations to determine the extent to which the translations of Fooladvand, Mousavi Hamedani, Khorramshahi, Elahi Qomshei are close to its metaphorical meaning. It is concluded that the selection of equal metaphorical concepts for "Inda" has been difficult for translators and it has been limited to conventional equivalent expression. Conceptual metaphors used by the word "Inda" in the Holy Quran include divine judgment, certainty/maintenance, knowledge, and ownership, from (assignment of lordship), proximity, Qurb (closeness), and Fi (in). By examining the translation of 23 verses of the research on the metaphorical meanings of the word "Inda", Khorramshahi’s translation has used more metaphorical concepts in translation than other translations.

This paper explores the typology of speech and thought representation in selected Quranic stories, utilizing narrative discourse to establish a theoretical and practical framework. It primarily focuses on renowned models such as Toolan (2001) and McHale's (1978) models, among others. After a thorough examination of these theoretical models, this paper aims to apply them using examples extracted from the Quranic stories. A notable finding suggests that the representation of speech and thought in the Quran ranges from a directly diegetic mode to an indirectly mimetic mode. This range contributes to the Quranic discourse being a vibrant and dynamic form of communication. The primary purpose of these aspects is to establish a dynamic and engaging interaction between the Quranic discourse and its audience. In general, the typology of speech and thought representation is closely linked to the oral nature of the Quranic discourse.

This study examined the translation of Quranic metaphors based on Mandelblit’s (1995) Cognitive Translation Hypothesis (CTH), including a metaphors translation model, summarized as three plans: (a) similar mapping conditions (SMC) with the same or similar wording in translation, (b) SMC but with different wording in translation, (c) and different mapping conditions (DMC). Forty-three Quranic metaphors and their translations by Saffarzadeh (2001) and Arberry (1955) were selected randomly and explored to see in what plan their CTH Quranic metaphors could be placed and how they translated them. Twenty-one metaphors turned out to be SMC and 22 were DMC. Twelve metaphors could be SMC and were rendered in similar wording, four could be SMC and rendered literally by both translators, three metaphors could be SMC and translated in similar wording by Saffarzadeh, three could be SMC and were translated literally by Arberry, and no SMC metaphor to be translated in different wording by either. Also, out of 22 DMC Quranic metaphors, 21 were rendered literally by both translators and one in different wording by both. It was concluded that SMC and DMC conceptual metaphors in Arabic-English conceptualization exist in the Quran, and similar conceptualizations facilitate metaphor translation, while differences can do the opposite.

This research is based on the role of Orientalists in undermining the holy scriptures, specifically the Quran. Many of them have been prejudiced against the Prophet Muhammad (peace be upon him) and have greatly exaggerated their hostility towards the Prophet and the Quran. According to their claims, the Quran owes its existence to previous heavenly teachings and religions that preceded it. They argue that Muhammad (peace be upon him) relied on these sources to compose his book. McDonald said: "The Quran is not from God," followed by, Charles Wells (1838), who suggested, "Muhammad created the Quran." Le Bon did not stray far from the previous Orientalists, stating, "The Quran is from Muhammad and authored by him." They further claimed that the divine revelation has multiple sources, including the Torah, the Gospel, the Hanif religion, and pre-Islamic poetry or Muhammad's intellectual and literary genius, which they say contributed to the formulation of the Quran. This research will expand on the discussion of the sources of revelation, focusing on the influence of pre-Islamic poetry and the Jewish and Christian religions. Despite over fourteen hundred years since the Prophet's mission, discussions on this topic continue, and Islam remains subject to distortion. One of the important results of this research is that the Quran is divine; there are many pieces of evidence and testimonies to this effect. It is the final heavenly message, and naturally, it is closely connected with previous scriptures. The claims of Orientalists were born out of deep-seated animosity towards the Prophet and Islam. We used descriptive, historical, and analytical methods to evaluate these sources from the perspective of Orientalists. We then attempt, by referring to the verses of the Quran - this divine and superhuman miracle - and other authentic sources, to critique some of the biased and unrealistic views of the Orientalists and to respond to the misconceptions they presented regarding the sources of divine revelation, whether they claimed it to be from pre-Islamic literature, Judaism, or Christianity.

Qur'anic stories are among the topics that interest Orientalists and have been analyzed differently. In some Orientalist works, attention has been paid to the whole story, and in others, some details have been focused on. German Orientalist, Rudi Paret, has presented a concise interpretation of Qur'anic stories in the book <em>The Qur'an Commentary and Concordance</em>. In this article, we will review his opinions in this field. The results of this article indicate that despite Paret's attention to the interpretation of verses with other verses and referring to the tradition of Islamic interpretation, relying on the information of the Bible and relying too much on the oriental tradition before him caused his misunderstanding of some stories. His focus is on some details in Qur'anic stories such as the meaning of the words Hettah and Raqeem, which conflict with the Islamic interpretation tradition in most cases.

Due to the ambiguity, complexity, and context-sensitiveness of discourse markers, their presentation becomes more comprehensive in the process of translation. Additionally, Qur’anic discourse markers enjoy a special delicacy. This article thus investigated the translations of the Qur’anic elaborative discourse marker <em>wæ</em> in two Persian and English translations by Ali Maleki and Tahereh Saffarzadeh, respectively. To this end, 1475 examples of this discourse marker from six randomly selected ajzā of the Qur’an were analyzed using a descriptive and qualitative method. The results show that in numerous cases this discourse marker has not been translated literally but the translators have translated it communicatively, dynamically, and constructively by appealing to different linguistic procedures and by applying 118 different categories and combinations of various contrastive, inferential, temporal, and elaborative Persian and English discourse markers. The translators' approaches affirmed that translation is a dynamic and innovative discourse construction and structuration process influenced by the context of the natural processing of language in social contexts. It is so because of the versatility and dynamicity of interlocutors’ mental conditions and world knowledge as well as the situational circumstances that have bearings on the interpretation and application of meta-communicative elements by translators.

Based on the cognitive perspective of Johnson (1987) regarding Searle's speech act theory, each utterance carries different types of metaphorical forces. These forces are reflected in the container of the utterance, its impact on the listener, the intensity level, and the speech's external effects. Using this cognitive viewpoint to explain Searle's theory, the present study analyzes the report of the Holy Qur'an about the conversation between God and Satan and between Adam and Satan in the first encounter between Satan and Adam. Examining the corpus of 60 verses showed that three schemata of compulsion, removal of restraint, and blockage can be seen in the mentioned speech acts. God blocks Satan's compulsion force in arguing for his superiority over humans and his reasoning is refuted. God's declarative force, which is a compulsion force schema, can be observed in expelling Satan from the place of angels. On the other hand, Satan's speech acts are representative/assertive and commissive, without any real effect. The strong commissive force of Satan to mislead most humans is nullified for the audience of the Qur'an with God's force of removal of restraint. At the end of the battle and on the Day of Resurrection, contrary to all previous cases, Satan's words with humans lack force, which shows that he is in an inferior position.

The concept of conceptual blending builds upon Fauconnier's theory of "mental spaces", which suggests that understanding meaning is not simply derived from comprehending words and sentences alone but involves constructing meaning, referred to as conceptualization. Although Fauconnier presented his theory, Turner linked meaning-making to conceptual metaphors. Ultimately, their collaboration revealed that certain semantic issues align with neither perspective. As a result, they developed the theory of conceptual blending, which facilitates the creation of new meanings, provides global insight, and enables conceptual compression for memory retention and manipulation of scattered domains of meaning. Conceptual blending is a mental operation that leads to the creation of new meanings, global insights, and conceptual compression for memory and manipulation of dispersed domains of meaning. The nature of the operation involves creating a partial match between two input mental spaces to selectively explore a new "blended" mental space and dynamically develop the emergent structure. Mental spaces are small conceptual packets constructed during thinking and speaking to enable understanding and practical action. They are highly detailed sets containing elements structured by cognitive frameworks and models. The purpose of this descriptive-analytical research was to answer the following question:  How has conceptual blending been employed in studying embodied metaphors in Surah Al-Hashr? To this end, the article attempts to evaluate the effectiveness of conceptual blending theory in the embodied metaphors of Surah Al-Hashr. These metaphors, derived from human bodily experiences, expand into non-physical, abstract, and intangible spaces, emphasizing the importance of emerging concepts in understanding and interpreting God's intended meaning. The study's findings indicate how the expansion of concepts and linguistic thought in Surah Al-Hashr's seven verses (2, 9, 10, 13, 14, 18, and 19) begins with bodily experiences and progresses through blended spaces. This ultimately challenges and analyzes cognitive processes, thus influencing the worldview of the audience.

The Encyclopedia of the Qur'an, published by Brill, is a product of contemporary research by Western Islamic scholars. According to its editor-in-chief, Jane McAuliffe, it aims to provide a scholarly examination of Qur'anic topics. The entry on Literary Structures, authored by Issa J. Boullata, explores the stylistic and rhetorical devices of the Qur'an and attempts to present a coherent image of the Qur'an. However, the article is open to criticism regarding its academic writing principles and content. This article therefore critically examines the entry using a descriptive-analytical approach. Despite all the positive points that the entry has made about the Qur'an, it introduces a concept called Transtextuality but then discusses other topics in its text, which diminishes the academic credibility of the author and the editor-in-chief of the encyclopedia as the responsible for the articles. This is one of the most important criticisms of this article.

James Bellamy is one of the contemporary Orientalists in Quranic studies who, considering the Qur'an as a historical text, attempts to recognize some problematic Quranic phrases and suggests their corrections by using the textual criticism method. Analyzing the textual difficulties of the Qur'an, he points out that the Holy Prophet did not cause these errors, but based on some traditions, he believes that the scribes of revelation made mistakes while copying the text of the Qur'an. Referring to twelve of these mistakes, he tries to indicate that the scribes might have made mistakes in every period, and by exemplifying such cases, he proposes their corrections. This article intends to critically analyze the first six proposed corrections of James Bellamy's article entitled "Some Proposed Emendations to the Text of the Koran" published in 1993. A serious critique of Bellamy's view is the neglect of frequency in the written quotation of the Quranic text and the dominance of reading over writing. Furthermore, many of his inscriptional claims are inconsistent with ancient manuscripts of the Qur'an dating back to the early centuries of Islam.