Taḥawulāt Dalālah al-Ṣidq fi al-Qur'an al-Karīm: Taḥlīl Dalāliy Wifq manhaj Toshihiko Izutsu

This paper deals with semantic intentions of the absolute object in the Qur’anic text. The aim is to establish frequent morphosyntactic patterns by which the absolute object is realized in the Qur'anic text, and then to offer a linguistic description of the role the absolute object plays in shaping the semantic dimension of the Qur'anic text, and based on selected linguistic expressions to establish individual semantic intentions of the absolute object in the Qur'an. In this paper we used an analytical-descriptive method, which was realized by applying a linguistic-stylistic analysis based on classical Arabic grammatical analysis of marking frequent linguistic patterns of the absolute object, and an analysis procedure based on the theory of naẓm, which was established by 'Abdulqāhir al-Ğurğānī, and which deals with the role of linguistic units in a statement. The research results show that each individual form of the absolute object has a targeted role in the Qur'anic text that can be discerned on a structural and semantic level. In addition to the intensity, description of the quality and number of acts, the absolute object realizes numerous semantic intentions, among which are: the confirmation of a real event realization, introduction of optimism, description of the quality of the realization of the act of reciting and delivering the Qur'an, glorification, display of the God's omnipotence and the beauty of His creation, admonishment and fear-mongering, threat, reprimand, plea, etc. As a frequent element of the Qur'anic discourse, the absolute object is an important argumentative marker significantly affecting the realization of the overall semantic intentions and the understanding of the Qur'anic text.

Deliberative research studies the relationship between language and its users...It seeks to reveal the nature of the relationship between language and the linguistic and nonlinguistic contexts that overlap during the use of language.The researchers in the field of pragmatic linguistics mention: that the pragmatic research appeared after structuralism neglected the circumstances of the context and the position of the speech in which it was produced, and the realization of the speaker's intentions, and the extent of the recipient's response... How can the recipient understand the speaker's intent?Pragmatic studies pay great attention to the intent of the text.The theory of speech acts is based on two methodological foundations: the customary usage and the intentionality of the speaker; The speaker does not speak with others unless his words have an intention, and this intention, as the fundamentalists see, is specific to the speaker, and is fixed and does not change; Therefore, he uses the verbal and diacritical means to help the listener to understand what he wants, and the levels of the listeners vary in realizing the intention of the speakers.(Dr.

This research studies, “The semantic approach in understanding and analyzing Quranic discourse” from the perspective of a semantic study that aims to clarify the most important tools of semantic research and their role in revealing the secrets of Quranic discourse, as the study of semantics is considered one of the most important topics on which understanding the text and discourse between the speaker and the listener is based. It has great merit in understanding the text and arriving at the speaker’s intent. Semantic research is considered one of the most important branches of Arabic linguistics and one of its most important topics. Its importance increases if it is linked to understanding and analyzing religious text and discourse, whether that text and discourse is a Qur’anic text or a noble Prophetic hadith. The student of the Qur’anic text and Hadith al-Nawawi must do his best and take into account all the angles of meaning and its tools in order to arrive at the true meaning of the Shariah behind the words and verbal discourse. In light of this, I used the descriptive and analytical approach in order to understand the semantic approach in the discourse of the Holy Qur’an. The scope of the research expanded into four sections as follows: 1) The first topic: I placed it under the title “Conceptual Principles” 2) The second section: It was responsible for researching “mechanisms for understanding Quranic discourse.” 3) The third topic: In which I talked about “Types of significance in the Qur’anic discourse.” 4) The fourth section: I devoted it to mentioning a group of samples and applications for semantic research in the Holy Qur’an and demonstrated their impact on the coherence between verbal and conceptual meaning in Quranic discourse. The conclusion was to mention the most important findings that I reached through the research. Keywords: method, connotation, Quranic discourse, types of connotations, mechanisms of connotation, understanding the text.

Studies of the translation of the Qur'an into English have produced countless descriptions of lexical, syntactic, stylistic, and rhetorical translation problems. This article seeks to fill a gap in this literature. Using a corpus of twenty Qur'anic texts, I investigated how Jordanian translation students render religious items that may be interpreted in different ways. It was found that the problems could be divided into ‘overt’ and ‘covert’ knowledge problems and a failure to identify the items’ field‐specific meaning in Qur'anic contexts in which it differed from the everyday meaning in Arabic. Surprisingly, some of these lexical items also pose problems to professionals. The findings suggest that translators of the Qur'an must be familiar with exegeti‐cal writing ana that, in the teaching and training of future translators, it is important to stress that the bilingual dictionaries must be supplemented with specialist dictionaries, word and terminology lists, and that students must learn to pay attention to con‐textual clues in order to detect the intended meaning of familiar lexical items when they occur in unfamiliar contexts. Introduction Despite a long‐running argument over the untranslatability of the Holy Qur'an, no matter whether literal or explanatory, no Qur'anic translator has claimed that his translation is the equivalent of the Qur'an. This is due to the Our'an's unique discourse nature (Abdul‐Raof 2000). Qur'anic texts often carry stylistic, rhetorical, and semantic‐specific features that cannot be adequately appreciated and translated without a sound linguistic competence in both Arabic and English and an advanced knowledge of semantic relations in sophisticated Arabic rhetorics (El‐Hassan and Al‐Said 1989). Therefore, target‐language readers only get a crude approximation of the meaning (Hatim and Mason 1990) since “the ideal of total equivalence is a chimera “ (Bell 1991: 6). Even when we accept that a translation of the Qur'an is only an approximation, the source‐language meaning can only be conveyed by translators who fully understand the message. The literature has dealt with various aspects of translations of the Holy Qur'an, including, for example, the types of lexical, grammatical, and rhetorical problems in the translation of the Qur'anic texts: Abdul‐Raof (2000) investigated syntactical and semantic ambiguity, El‐Hassan and Al‐Said (1989) looked at lexical problems in translation of collocations, ambiguous items, ana culture‐specific terms, and Al‐Momani (1999) and Abd El‐Raheem (2000) dealt with the translation of synonymous items. Although synonymy and other meaning relations have thus been researched, there are no studies of the translation of lexical items in specific Qur'anic contexts that are intended to convey another, even the opposite, meaning in particular Qur'anic co‐texts than the one they have in common everyday usage in Arabic. This article discusses how students of translation cope with such issues and the extent to which field‐specific knowledge of Qur'anic expressions affects their translation. In addition to being a translational problem and providing an account of unique semantic features that reveal “what is so special about Qur'anic discourse that makes it different from other types of discourse” (Abdul‐Raof 2000: 1), my study also offers some views on religious texts, such as Language‐for‐Special‐Purpose texts (hencer‐

The Qur'anic discourse is a speech that was aimed at the recipient as a reader, interpreter, or communicator, distinguished by coherence and harmony. This study attempts to stop to explain the nature of the speech and the Qur'anic discourse in particular and the manner of its harmony, and how it was received by the interpreter, who is the recipient of the verse of the Qur'anic discourse, by employing his culture to determine the radiation produced by the text. The interpreter is an important recipient of the Qur'anic text. He reads the text with his understanding, his method and his explanatory statements, which are consistent with the letter of the text, which necessitates another reading by another interpreter and so on. Individual differences between recipients and different cultures play an important role in producing an interpretive vision, which in turn leads to a clash of concepts between the interpreters to conform at times and sometimes differ in the interpretation of discourse.

It is no secret that the Qur'anic discourse is divine, and no one has been able to call it except as God called it in his Holy Book, where he called it (the book) unique from other speeches and in all his levels of sound, lexical, compositional, rhythmic, and deliberative. This research employs the descriptive analytical approach to investigate the latest linguistic studies, which is the science of the text, which is the “linguistics of the text” in order to find out the aspects of its coherence, consistency and consistency. Among the objectives of this research are: To show some aspects of the Qur’anic miracle by monitoring the most important means of text consistency and consistency through its application in the Holy Qur’an; planting conceptual rapprochement in the fields of discourse analysis between the old criticism (rhetoric) and the new (the linguistics of the text); And an attempt to explain the nature of the Qur’anic rhetorical images and how to operate them by inserting them into a general format and extracting the common structure between them. This research indicates that the Qur’an has included all witches. This is a clear and clear evidence of its comprehensiveness and the unity of its structure, even in terms of meaning, as it does not talk about a life without another. Also, the Qur’anic text is replete with many models, which the commentators mentioned in their books, which highlight their primacy in clarifying the tools of consistency and harmony in the Qur’anic text in general and in Surat Al-Baqarah in particular.

يتناول البحث سورة (المطففين)، وآياتها ست وثلاثون آية، دراسة بلاغيَّة تحليليَّة، محاولًا الإجابة عن أسئلة تطرح نفسها؛ كيف يمكن للدِّراسة البلاغيَّة لسورة المطففين أن تجيب عن أسئلة؛ من مثل: لِمَ خُصِّصَتْ سورة كاملة للتَّطفيف؟ وما حقيقة معنى التَّطفيف؟ وما حقيقة الفجَّار والأبرار في الدُّنيا؟ وما سرُّ الموازنة بينهما في تلك السُّورة (المطففين) من خلال الحديث عن (التَّطفيف)؟ ولِمَ تعددت أسماء أهل النَّار في السُّورة: (المطففين ـــ الفجَّار ـــ المكذبين ـــ المجرمين ـــ الكفَّار)؟ وهل ثمَّة علاقة دنيويَّة، أو أخرويَّة بين هؤلاء؟ أم أنَّها ـــ جميعًا ـــ أسماء لمُقْترِف ذلك الذَّنب (التَّطفيف)؟ وكيف حقَّقت بلاغة النَّص القرآني في السُّورة غاية الوعد وغاية الوعيد؟ وهل هنالك كبيرة تُخْرِجُ المسلمَ من حظيرة الإيمان إلى الكفر غير الشِّرك بالله تعالى؟ وكيف صارت بلاغة النَّص القرآني رسولًا أمينًا، وصلة رُوحيَّة، ونفسيَّة، وذهنيَّة؛ لكلِّ مَن وُجِّه إليه الخطاب القرآني، لا فنونًا تجريديَّة، وحلي تراد لذاتها؟ كما أكَّد البحث أنَّ البلاغة القرآنيَّة تمثيل للمعاني ذاتها، فلا يمكن الفصل ــــ بأيِّ حال من الأحوال ـــــ بين دوائر المعاني ودوائر البلاغة، إذ عند ممارسة التَّحليل إذا هي إيَّاها، فلا مسافات فاصلة بينهما، فكلتاهما متلبسة متَّحدة بشِقِّها، وكذا تتَّسع الدَّوائر المتَّحدة حاضنة النَّص القرآني كاملًا، فعند الممارسة التَّحليليَّة لآية معينة تمتد تلك الدَّوائر، وتستطيل إلى سائر النَّصِّ الكلي، تستدعي منه ما يفصِّل مجملًا، أو يكشف غامضًا، في عمليات من التَّوازي والتَّقاطع والتَّكامل، الَّتي ترشِّح تأويلًا ما، أو تزيح آخر، أو تؤلف بين عدد من التَّأويلات تحت مظلَّة المحتمَل النَّصي؛ إلى آخر تلك العمليَّات النَّصيَّة الكاشفة عن التَّداخل والتَّكامل، سعيًا لتكوين رؤى تأويليَّة أكثر نضجًا كلَّما نشطت تلك الممارسة.

This study is motivated by the growing accusation that Islamic family law is inherently patriarchal and fails to protect women adequately. Such criticisms arise from the gap between Qur'anic principles of justice and socio-cultural practices, as well as traditional interpretations shaped by patriarchal structures. In response to this issue, this study aims to re-examine the principles of justice and women's protection in the Qur'an using a normative approach combined with Qur'anic feminist perspectives. The central question addressed is whether the Qur'anic text itself supports patriarchy or whether patriarchal tendencies originate from historical interpretations and cultural practices surrounding the text. This research employs a qualitative method using library research and thematic content analysis (maudhu'i). The primary data consisted of Qur'anic verses related to gender relations, marriage, divorce, and family responsibilities, while the secondary data included classical and contemporary tafsir literature as well as feminist Islamic scholarship. The analysis focuses on identifying patterns of meaning, moral objectives (maqāṣid), and substantive justice embedded within the Qur'anic discourse. The findings reveal that the Qur'an is inherently anti-patriarchal and strongly upholds principles of justice, reciprocity, and the protection of women's dignity. Verses such as Qur'an 4:1, 4:19, 2:231, and 9:71 emphasize women's spiritual, social, and economic rights. The study concludes that patriarchal bias does not originate from the Qur'anic text itself but from socio-historical interpretations shaped by patriarchal contexts. Therefore, reconstructing Islamic family law based on maqāṣid al-Qur'an is essential for developing a more just, humane, and gender-responsive model of family relations aligned with the Qur ‘an’s ethical spirit.

The research shed light on one of the phenomena of language and its connotations, which is: (suggestion and dynamic) within the utterance. This phenomenon has been shown to have a presence in the Qur’anic text, and the reason for this presence and the basis for that phenomenon is in the Qur’an. Since the latter constitutes the highest rhetorical and declarative value in our hands today from the time of revelation to the present time, it is natural for it to witness a high use of language styles and vocabulary in its texts. The research follows up on the phenomenon of (suggestion and dynamic) within the Qur’anic discourse in general and its transformations between the Meccan and Madinah revelation discourse in particular. The last entry (Meccan and Madinah) is the mainstay of the research and its main tributary. This restriction took the form of a single use of a word with a different inflection and dynamic, which makes the Qur’anic text, in its sensual language, consistent with the situation, the moment, the environment, and the addressee, through which it keeps pace with the described situation and the point that the addressee seeks to convey to the minds of the addressees in particular. The Qur’an deals with the two environments of revelation, each with a specific situation and different understanding. Thus, this discourse led to the presence of a dynamic, suggestive discourse for each stage of the revelation (Mecca and Medina) that reflects the environment that embraces the discourse and its positions. The researcher was required to develop a hypothesis that was consistent with the framework of the study, investigate the occurrences of the phenomenon, analyze the motives and reasons behind it, and study the diversity in this discourse between the two revelations.

The Qur’anic discourse was not confined to a specific gender of human beings, as the male and female are equal to him in terms of assignment or legislation, as there is no superiority for one of them over the other except by piety, and accordingly he embodied the content of (piety) as a balance in terms of the superiority of human beings. Just as the man had a path in reading the Qur’anic text, knowing its sciences, and employing its rulings, the woman also had an impact in reading the Qur’anic text. In order to contribute to the knowledge and cultural giving, as well as the development of awareness among the women, she continued to practice and spread the Quranic cultural role. Especially in the modern era, in which women's voices were heard calling for a nonmasculine reading of women's verses, so some of them decided to interpret the Qur'an through the Qur'an, some of them refuted male opinions, and even excluded them as stemming from unfair social contexts against women, and some of them deliberately favored opinions masculinity – To interpret the verses of the woman – to be paid in its meaning without looking at it with a critical eye, so seek in their curriculum a reading in which they invite themselves to read the Islamic source - the Holy Qur’an - a conscious reading in which they followed some masculine behavior in the interpretation of the Noble Qur’an in general, and the women’s verses within the two suras of the women and the Al-Noor. Among the commentators (the preacher Zainab Al-Ghazali, the scholar Nusrat Amin AlNajjar, the preacher Kariman Hamza, the preacher Naila Hashem Sabry, and the researche r Amal Grami), their presentation was in the methodology, visions, and handling in terms of (veiling, divorce, disobedience, guardianship, adornment verses, and inheritance) Therefore, the research came to shed light on that position in support of the masculine vision in verses that concern women in the aspect that is allocated to them. So the first topic came, in which the feminist opinion of the masculine position in the verses of guardianship and inheritance came together, while the second topic came about the unity of opinion and advocacy between the female commentator and the interpreter in the verses of divorce and disobedience. As for the third topic, it embodied their opinion agreeing with and supporting the commentators about the verses of adornment and the veil.

Chaining is a linguistic mechanism that is concerned with the construction of texts, their textuality and their network of semantic relations. It is concerned with the practical investigation of the constituent units of a given text of any length. This means that we can carry out an in-depth textual analysis of the text at the level of all units of language – morpheme, word, sentence and paragraph levels. Chaining is also concerned with textual progression and processing. When projected onto Qur' anic discourse, chaining produces the Qur'anic text in an upside-down pyramid shape. Thus, there is more reason for the longest suras to be placed at the beginning and the shortest ones at the end. Looking at the upside-down pyramid text, we can appreciate why the Qur'anic message is concluded by monotheism (Q. 112) and divinity (Q. 114), while the wider top surface of the pyramid is the textual environment for lordship (Q. 1) and Islamic legal rulings (Q. 2, Q. 4, etc.), with numerous intervening leitmotifs that are conceptually and intertextually interrelated. Conceptual and intertextual chaining makes the text more accessible to the reader: it is not necessarily characterised by superfluous repetition, but rather is linguistically marked by a high degree of informativity.

“Qorb” is one of the issues in the relationship between human and God. In several verses, the Qur'an, relying on the principle of God's constant Qorb to human, excludes the notion of any distance from this relationship. Due to the differences (and sometimes) theological similarities in the pre-Islamic Arab intellectual system with Qur'anic texts in the category of Qorb, various analyses of this issue could be observed. In the view of ignorant, God is considered only as the creator of the universe, and other gods and saints are the mastermind of human life and the mediator of his relationship with God. Due to the limited use of verses related to the category of correlation between man and God, the textual analysis of the existing verses has achieved more convincing results and in this direction, the role of the synonym of the word “Qorb” could play an important part. At the same time, following the verses, in limited cases, has led to effective substitutes. By classifying nominal and verb uses, it was possible to conclude that hearing and sight as well as knowledge and obedience are the semantic components of the relationship between God and human, each of which becomes meaningful in the sentence separately and in association with “Qorb”. These components have provided applications of fear and hope for humans. The meaning of “Qorb” in the relationship between human and God also refers to the dignity and interest of the Hereafter. Even in the ignorant ideas, there is no mention of the distance between the polytheists and the idols and God; in other words, they mean closeness, the acquisition of status and the benefit of the Hereafter. What contradicts the ignorant idea, even in the ignorant ideas, is that there is no mention of the distance between the polytheists and the idols and God; in other words, they have defied this word as the acquisition of dignity and the rewards of the Hereafter. The kind of relationship between God and human in the theological system of the Qur'an is in conflict with the ignorant idea in such a way that in the Qur'anic discourse, the relationship has been pushed from the margins to the center of human life, and an active God has been in charge of the lordship of material affairs as well as matters related to giving dignity to human. At the same time, the use of some means to increase award and dignity has been corrected and completed in the Qur'anic discourse.

Chaining is a linguistic mechanism that is concerned with the construction of texts, their textuality and their network of semantic relations. It is concerned with the practical investigation of the constituent units of a given text of any length. This means that we can carry out an in-depth textual analysis of the text at the level of all units of language – morpheme, word, sentence and paragraph levels. Chaining is also concerned with textual progression and processing. When projected onto Qur' anic discourse, chaining produces the Qur'anic text in an upside-down pyramid shape. Thus, there is more reason for the longest suras to be placed at the beginning and the shortest ones at the end. Looking at the upside-down pyramid text, we can appreciate why the Qur'anic message is concluded by monotheism (Q. 112) and divinity (Q. 114), while the wider top surface of the pyramid is the textual environment for lordship (Q. 1) and Islamic legal rulings (Q. 2, Q. 4, etc.), with numerous intervening leitmotifs that are conceptually and intertextually interrelated. Conceptual and intertextual chaining makes the text more accessible to the reader: it is not necessarily characterised by superfluous repetition, but rather is linguistically marked by a high degree of informativity.

The research attempts to investigate the vision of the French orientalist (Clement Hauar) about the sources of the formation of the Qur’anic text in the era of revelation, and he adopted an idea that seemed somewhat different from what the orientalist lesson was familiar with until his era, as he attributed the formation of some of his concepts and ideas to a number of Hanafi poetry in the pre-Islamic era, led by the poet Umayyah Ibn Abi al-Salt, whose poetic stanzas resembled some of the verses of the Qur’anic text. Was the issue as adopted and promoted by Kalman Hawar, or was it completely reversed?

This analytical rhetorical study explores the concept of brevity (Ijaz) and elaboration (Itnaab) within Arabic literature and the Qur'an. Ijaz, or brevity, is defined as the expression of a substantial meaning through few words, which, despite their conciseness, fully convey the intended message. In contrast, Itnaab, or elaboration, refers to the art of extending and expanding on a meaning through additional words, providing deeper clarification or emphasis. Both linguistic phenomena serve distinct rhetorical purposes in enhancing the communication of ideas, whether through subtlety or emphasis. The study delves into examples from classical Arabic literature and the Qur'anic text, illustrating how each technique plays a vital role in effective expression. Through a detailed analysis of various passages, this study highlights the balance between conciseness and elaboration in Arabic rhetoric and their respective roles in conveying complex ideas, emotions, and theological concepts. The findings emphasize that both Ijaz and Itnaab contribute to the richness and depth of Arabic and Qur'anic discourse.