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Volume 0, Issue 0 (Articles accepted at the time of publication 2024)
The present research investigates the conceptualization of the metaphors of “fear” in the Quran. Conceptual metaphors are an important discourse in cognitive linguistics. In this approach, metaphors are believed to be a cognitive phenomenon which manifests in language. This research aims to identify the initial spheres based on which fear has been conceptualized in the Quran and endeavors to attain the stance of the Quran on this emotion. To this end, a body of 607 verses containing the concept of fear was collected. In the next stage, 18 concepts were identified using cognitive analysis. The two schemas of force and movement as the initial spheres play a major role in the conceptualization of “fear” in the Quran. In conceptualization based on movement, behavioral and physiological actions of people facing external forces indicate their lack of control and defeat by external forces, with a virtual basis in most cases. In return, in conceptualizing fear based on the schema of force, the presence of a range of forces such as pressure, blocking, and redirection in facing external forces express the voluntary reaction of people in overcoming the external forces. Hence, in line with its guiding purposes, the Quran has missioned the prophets, in many cases as a divine command, to ask His audience to confront the non-divine external forces with the force arising from – the fear – of divine majesty.
Volume 0, Issue 0 (Articles accepted at the time of publication 2024)
I aim to explore whether there are similarities and differences between the ethical virtues and vices in Nahj al-Balāghah in terms of cognitive-linguistics and based on the image schemas of Evans and Green's Model piety, perseverance, expenditure are the ethical teachings, described in Nahj al-Balāghah, chosen and analyzed based on image schemas. And the vices described in Nahj al-Balāghah are Secularism, greed, and jealousy. Studying the descriptive-analytical approach, I investigate and compare the virtues and vices discussed in sermons and short sayings of Nahj al-Balāghah in terms of cognitive semantics. Finally, the findings reveal that the general types of image schemas of Evans and Green’s model (schemas of Force, Balance, Unity/ Multiplcity, Existence, Identity, Locomotion, Containment, Space) have almost similar frequencies for both the virtues and vices. Among all, the schemas of force are the most repetitive in virtues and vices. And the balance is on the second level. The research finding is significant because it shows the similarity of the virtues and vices in using the different types of schemas in Nahj al-Balāghah. Their main difference lies in the way of using the subsets of the general concepts.
Volume 0, Issue 0 (Articles accepted at the time of publication 2024)
The human experience is shaped through effective collaboration with forces. Johnson (1987) initially highlighted the significance of force schemas in conceptualizing events. Thus, this research seeks to explore this topic using a library-based approach, focusing on the force schemas presented in Johnson's cognitive semantics model and their application in Quranic verses related to infaq (almsgiving). In this inquiry, I seek to identify which force schemas are most commonly used in these verses and how they contribute to the understanding of the concept of infaq. In the analysis of the research data on the ethical concept of infaq in the Holy Quran, the concept of force image-schemas based on Johnson's model was used. The importance of the topic of infaq and the presence of force image-schemas in it were the reasons for choosing this ethical concept. In this regard, I examined the seven types of power in the context of infaq in the Holy Quran. The results showed that the force image-schema of obligation has the most frequency. In figurative language, the divine revelation's imperative and prohibitive commands, exert a pressure that functions as a force of compultion. After the force schema of compultion, the force schema of blockage has the highest frequency. In the Holy Quran, factors such as greed, hypocrisy, disbelief, and denial are introduced as obstacles to infaq. The force schema of "deviation from the path" does not exist in the interpretation of the verses of infaq.
Volume 12, Issue 6 (January & February 2022 2021)
The two concepts satan/Iblis are considered as the most important concepts in the Qur’an, as they have a major role in the system of guidance/misguidnce which is the main purpose of sending prophets and revealing the Qur'an. Providing an incorrect understanding can lead to a misunderstanding of the function of Satan in this system. This study tries to use the etymology by paying attention to the linguistic context of the Qur'an, to provide a clearer explanation of these two concepts and to examine the views of the lexicographers. It observed that the word "Sheitan" derived from "ŝtn" that means enemy, competition … coming from magic. However, despite emphasizing "ŝtn" as the source of "Sheitan", the lexicographers have emphasized the meaning of the root "ŝt" - deviate and turn aside- and have placed the focus of meaning on Satan's own condition in being misguided. The combination of words in the meanings of enmity, discord, obstruction and magic with this word in the Qur'an confirms the results of etymological studies and shows that the focus of the meaning is on the effect of Satan on human misguidance and not his own condition. Regarding the word Iblis, the lexicographers have expressed two theories of derivation from the "bls" meaning despair or loanword in the meaning of mixed and inspector. Studies show that "Iblis" does not related to the meanings of mixed and inspector, but is a Greek word in the original sense of a liar and a special name for one of the Satans.
1. Introduction
The two concepts of Satan and Satan are among the central concepts in the system of guidance /misguidance, which is one of the most important semantic systems of the Qur'an. Therefore, it is very important to have a correct understanding of these concepts.
Explaining these concepts has always been of interest to Arabic lexicographers from the classical Arabic period to the present. In addition to explaining the concepts of "Iblis" and Satan and expressing the relationship between these two concepts, they have tried to explain the role of Satan in misleading man. The difference in the explanation of these concepts starts from determining the root and source of their derivation and leads to the expression of different meanings for each of these words.
The present article tries to determine the connection between the two concepts of "Iblis" and Satan by discovering the root and origin of the derivation of these two words and to achieve a meaning consistent with the system of guidance/misguidance in the Qur'an. Based on the Qur'an's emphasis on Satan's enmity with man and the purpose of the Qur'an, which is to guide human beings, the meaning of these two words seems to be focused on the influence of Satan on man's misguidance. Contrary to the opinion of classical lexicologists who have considered the meaning of these two words only related to the situation of the Satan himself.
2. Literature Review
Classical lexicographers have studied the meaning of the words "Iblis" and Satan like other Qur'anic words. However, a research background with a radiological approach in the tradition of Qur'anic studies found under the topic "Foreign words in the Qur'an" in which the influence of other languages on the Arabic language, the presence of non-Arabic words in the Qur'an and the meaning and origin of these words are examined.
AL-Jawaliqi (1942), as the author of the first independent work on foreign words in the Qur'an about the word "Iblis", has suggested the possibility of being non-Arabic, but has not mentioned the meaning and origin of this word. Ibn al-Jawzi (1987) also only said that the word Iblis is non-Arabic. Al-Jawaliqi and Ibn Al-Jozi did not mention the word Satan. Others, while examining the origin of the derivation of some Qur'anic words, have also referred to the two words "Iblis" and "Satan", such as Al-Anisi (1932), Al-Muḥibbī (1994), Belasi (2001) and Kamal Aldin (2008). The views of these lexicologists reviewed in this article.
Husseini (2017) while researching the concept of "Satan's mass" has studied this word in Hebrew and Syriac. Asgari (2010) in an independent study related to the word devil has not studied this word in Semitic and Afro-Asiatic languages. Citing lexical opinions, poetic evidence, and pre-Islamic Arabic culture, he considered the word to be Arabic in the sense of a rope.
The difference between this study and the above studies is that the two words "Iblis" and "Satan" studied in all branches of the Semitic language, as well as in Afro-Asiatic and Nostratic. After obtaining the root, the source of derivation and the exact meanings of these two words, the use of these two words in the Qur'an also examined and the views of classical lexicographers criticized.
3. Methodology
First, a report on the meanings of these two words was presented in classical Arabic sources, after that the mentioned words were followed in ancient languages to obtain the main root, the origin of derivation and semantic changes of these concepts. After that, the results of etymology analyzed according to the Qur'anic uses of these words and their companions in the Qur'an.
By studying the mentioned roots in Semitic, Afro-Asiatic and Nostratic languages, the process of semantic changes and meanings in the main root of these words obtained, the possibility of being loan worn examined and the opinion of classical lexicologists reviewed and supplemented.
4. Results
In all Semitic languages, the word "Satan" derived from the root "ŝt̩n". Even in the Akkadian language, which is the oldest Semitic language, there is a consonant "n" in the root, and in all cases of useing this root without the consonant "n" does not indicate the connection of this root with the word Satan in Arabic.
The main meaning of "ŝt̩n" is enmity, competition, war, obstruction, misleading and magic, which is not mentioned in classical lexical sources. The meaning of deviation from the right path, sin, bending, turning away, negligence, Neglect, etc., which is known in classical lexical sources as related to the root of "ŝt̩n", is related to "ŝt̩t̩".
The meaning of "burning" in Syriac language, which is not related to the concept of the Satan and the meaning of a snake or an ugly plant, also transferred from the culture to this word.
Examining the Qur'anic applications of "ŝt̩n"and "ŝt̩t̩" and studying the attributes and deeds such as enmity, "Nazgh", "Rijz", cursing, teaching of magic etc., attributed to Satan, confirms the results of etymological studies. It shows that the dominant view of the Qur'an on the function of Satan towards man and his place in the system of guidance-misguidance.
Classical lexicographers have proposed two theories for the word "Iblis", derived from the Arabic word "bles" meaning despair and being loan word in the meaning of mixed and inspected. Etymological studies show that "Iblis" is a Greek word that has changed into Arabic and has nothing to do with "bls" in Arabic. The meanings of mixed and inspecting, which considered by classical lexicographers, belong to Assyrian and Aramaic Targum.
"Iblis" is a special name for a genie means liar. Who disobeyed God's command and cursed. Then he became an enemy of human being and a barrier against them, and thus that genie and all those who had a similar act described as "Satan / Satans"
Volume 25, Issue 1 (12-2018)
This paper explores the method Allāmeh Muhammad Husayn Kāshif al-Ghiṭā, a famous Muslim theorist of the 18-19th centuries, employed in his critique of Christianity. Although, his method for looking into the Bible is similar to that of Christian and Jewish scholars, his assumptions and results are different. Based on his viewpoints on the Bible, he believes in impeccable revelations. He examined superstructure, namely accuracy of attribution of books and pamphlets to their authors as well as personality and credibility of Jesus Christ’s disciples and apostles. Lack of credibility of the twelve original disciples of Jesus Christ and unreliability of the Gospels are proved. Moreover, he has carefully examined the content as infrastructure of the New Testament. As such, incongruities can be observed between the New Testament and the Old Testament. There are contradictions in the Bible itself. He prefers to apply argumentative tactic for general readers. In addition, his application of comparative step in his critique is considerable. This paper studies Kāshif al-Ghiṭā's approach to review the Bible in order to figure out Muslim scholars' viewpoints on the Christianity.
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